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THE 


COMPLETE   WORKS 


or 


JOHK     BUNYAN 


wrrir  ax  i:n  t  uo  duction 


Hkv.  JOHN    1'.  (U  ].Ll\j:ii,   D.l)..   LI..1). 


IL L  i'STRA  TED  EDITION. 


J'.KADLKV.    (i.\Ki:i;rS()N    .V:    CO., 

rim.A  iM.M'ii  I  A,  ui\  NouTii   rouuTii  <ri;!  IT 

WILLIAM   GAUHLTSOX   A  CO., 

OALKSBIRG,    ILL.:    COMMniS.   OIIH>. 

NASnVILLK.  TENN.:    HOISTON,  TKXAS: 

SAN   FKAN(ISU),  CAL. 

1S73. 


Entered  according  to  Act  of  Congress,  in  the  year  1871,  by 

BRADLEY  &  CO., 

In  the  Office  of  the  Librarian  of  Congress,  at  Washington. 


Westcott  &  Thomson  CbrJon  Press  of 

Stereolypers  and  Electrolypers,  PMlada.  Sherman   &  Co.,  Philadelphia- 


INTROnUCTlON 


COMTLI'/rK  WORKS  OF  JOHN  J^UNYAN. 

Hy  Kky.  JOHN  P.  GULLIVER,  D.D., 
Prjsidkn't  or  Knox  Collkoe,  GALiaBuiio,  Illinois. 


Tun  caroor  of  Biinynn  is  a  marvel.  It  will  repay  the  labour  of  a  careful  nnalysia 
Dy  tlie  rhetorieiau,  the  orator,  the  writer  of  fution,  the  preacher,  the  Subhath-.«iehool 
teacher  and  the  Christian  parent;  for  each  of  these  may  draw  out  from  some  portion  of 
his  multifarious  productions  the  secret  of  success  in  his  own  department  of  effort, 

TIIK  SUCCESS  OF  BUN  VAX. 

Uunyan  was  successful  even  in  his  wickednes.<?.  He  styles  himself,  as  Paul'did,  "  Th« 
chief  of  sinners."  In  both  cases  the  title  was  deservc<l,  not  so  much  on  account  of  eminent 
depravity  a.-*  of  eminent  ability  an<l  oner^'y.  All  the  natural  qualities  whi<h  afterward 
gave  him  power  as  a  Christian  preacher  and  writer  were  exhiltitod  in  his  liadt  i>lii|i  in 
profanity,  in  rcvilinp<,  and  in  all  ini<|uity. 

Hunyan  was  sucet-.'^-'ful  as  a  Christian  nian,  as  a  popular  orator,  ns  a  prattical  nli;.'iuu:! 
writer,  and  to  no  small  extent  as  a  theoln-ji-ni.  In  some  of  th( c  departrnonU*  his  sue* 
r.>s  ha.s  been  most  remarkable. 

Hunyanw»<ran  illitenitc  man.     II»;  \\:is  an  oniinarN  lu' ■  ikuih- — 
"  a  tinker,"  as  the  parlance  of  the  times  termecl  him.     Unlike  the      ,    '**  '  *™^y  ™" 

.  of  Bunjr.nn. 

craAsmen  of  our  nation  and  age,  he  had   enjoyed  only  the  most 
limited  op|)ortunity  for  c<lucation.     Yet  his  languat^e  possesses  .some  of  the  highest  quali- 
tifij  known  to  rhetoric;  his  thought,  even  in  his  most  abstract  f realist's,  where  it  is  cum- 
beri'd  with  the  system  of  minute  subdivision   then   in  vogue,  •  ,  discriminating, 

comprehensive,  and  at  tinies   proft)und ;    while  the  peculiar   t  f   the   Pilgrim's 

Prognss  and  the  Holy  War  has  made  them  the  delight  alike  of  child  and  man,  of  tlie 
•  ••ittMj.  r  and  the  king,  of  the  ctdtured  and  the  unlettere<l.  If  there  is  any  lM>ok 
excipt  King  James'  Hihle  which  h.is  a  surer  pros|)oct  than  any  other  of  a  p<'rmaucnl 
placO  in  English  literature,  that  book  is  Bunt/an't  Pi/yrim't  ProrpreM.  Is  it  claiming  too 
much  if  it  i  '  '  ti  an  c<|uality,  in  this  rcapoct,  even  with  the  Paradiso  Lost  and  the 
plays  of  ?»l,.i  '.' 

In  language,  iiunyan  certainly  has   the   advantage,  for  he  wrote 
in  the  dialect  of  the  Enirlish  Bib! ',  whieh  was  the  i>opular  dialect  of  aaj**  • 

the  day,  mo<lifie<I  4nd  elevated  to  suit  the  sacred  use  to  which  it  was 

3 


4  INTRODUCTION  TO   THE  COMPLETE  WORKS  OF  JOHN  BUNYAN. 

applied.  The  Avords  of  Shakespeare  already  require  a  glossary.  Much  of  his  vocabu- 
lary, though  by  no  means  the  whole  of  it,  is  destined  to  become  as  obsolete  as  that  of 
Chaucer  is  now.  But  the  most  unlettered  reader  finds  no  obscurity  clouding  the  words 
of  Bunyan's  allegories.  They  are  taken  from  the  very  warp  and  woof  of  the  English 
language,  not  merely  as  it  was  spoken  at  the  time,  but  as  it  has  been  spoken  since,  and 
as  it  will  continue  to  be  spoken  so  long  as  the  English  Bible  gives  law  to  English  speech. 
The  words  of  the  royal  Milton,  immortal  as  they  will  surely  be  among  the  learned, 
are  growing  yearly  less  intelligible  to  the  people.  But  the  words  of  Bunyan,  aside  from 
an  occasional  quaintness,  are  as  easily  understood  by  the  English-speaking  population 
of  the  world  as  they  were  the  day  they  were  written. 

In  other  respects  than  in  language  it  would  be  presumptuous  to 

unyans  i  erary  (.Qj^pa^j-g  Bunyan  with  the  masters  of  English  literature.  His  clas- 
resources.  ... 

sical  training  was  confined  to  Fox's  "Book  of  Martyrs"  and  the  Bible. 

His  early  reading  was  comprehended  by  "The  Practice  of  Piety"  and  the  "Plain 
Man's  Pathway  to  Heaven" — two  books  which  constituted  the  only  marriage-portion 
of  his  wife.  But  the  paucity  of  his  resources  only  renders  moi'e  wonderful  the  results  he 
gained.  If  we  consider  literary  success  to  consist  in  power  over  men,  it  may  be  doubted 
whether  Bunyan  should  not  still  be  placed  in  the  very  front  rank.  The  impersonations 
of  Shakespeare  will  undoubtedly  be  as  permanent  as  are  the  traits  of  the  human  nature 
which  he  has  photographed.  But  it  can  be  said,  with  equal  truth,  that  the  impersona- 
tions of  Bunyan,  rude  and  unfinished  as  they  sometimes  seem,  will  possess  an  interest 
so  long  as  the  process  of  man's  redemption  from  sin  is  a  thing  which  angels  or  men 
desire  to  look  into.  The  classic  machinery  of  Milton's  visions,  grand  and  impressive 
as  it  certainly  is,  begins  to  seem  ponderous  and  unwieldy  to  the  readers  of  our  times, 
as  if  we  were  made  the  spectators  of  a  tournament  of  mediteval  knights  in  iron  armour. 
But  the  creations  of  the  Interpreter's  House,  Doubting  Castle,  the  Valley  of  the  Shadow 
of  Death,  and  of  the  Land  of  Beulah,  are  as  clear  and  fresh  and  beautiful  to  the  readei-s 
of  the  nineteenth  as  to  those  of  the  sixteenth  century. 

The  literary  immortality  which  has  been  an  object  of  intense  ambition  to  many  of 
the  most  gifted  men  of  the  race  has  been  gained,  without  a  thought  or  an  effort,  by  the 
humble  story-teller  of  Bedford  jail. 

Similar  remarks  might  be  made  concerning  the  theological  rank 
.         ' '  °      of  these  writings.     Not  a  despicable  theologian  in  his  graver  homi- 

lies, Bunyan  becomes  almost  an  inspired  prophet  in  his  religious  fic- 
tions. The  greate,?t  of  the  systematic  theologians  will  be  left  behind  by  the  pi'ogress 
of  the  careful  study  of  God's  truth.  But  when  Augustine  and  Calvin  and  Edwards 
have  ceased  to  be  recognized  as  authorities,  the  theology  they  taught,  changed  from  the 
abstract  to  the  concrete,  will  be  studied  and  accepted  in  the  simple  adventures  of  Chris- 
tian and  his  family,  in  the  deeds  of  Faithful  and  the  experience  of  Hopeful,  and  in  the 
wonderful  sights  of  the  Delectable  Mountains. 

That  such  anticipations  concerning  the  literary  "immortality"  of 
e  ear  y  success     |.]^ggg  miique  works  of  sanctified  genius  are  not  visionary,  may  be 

of  Bunyan  s  works.  i/.  !••  t  i.  ^i  i 

safely  argued  irom  their  immediate  success  at  the  time  of  their  pub- 
lication, and  from  the  permanency  of  their  high  place  in  literature  since.  The  sale 
which  followed  their  first  iDublication  in  England,  amounting  to  more  than  one  hundred 
thousand  copies — an  immense  issue  for  the  times — their  republication  in  the  infant  colo- 
nies of  New  England,  their  speedy  translation  into  the  languages  of  the  French,  the 
Dutch,  the  Flemings,  the  Highland  Scotch,  and  the  Irish,  is  but  the  introduction  of  a 
career  of  influence  and  popularity  to  which,  among  uninspired  writings,  the  works  of 
Shakespeare  present  perhaps  the  only  parallel  in  the  history  of  literature. 


INTRODUCTION  TO  THE  COMPLETE  WORKS  OF  JOHN  UrNVAN.  6 

•Such  a  phenomenon  in  the  wml,!  of  letters,  and  nueh  a  power  in  tlie  kin-'dom  of 
Christ,  challenge  a  scrutinizing  examination  alike  from  the  critic  and  the  Christian. 

THE  SPECIAL  SUBJECT  OF   litis  EssAY. 

Our  main  in<|niry  in  this  essay  will  be  for  the  causes  of  this  success. 

What  made  liunyan  for  six  years  after  his  conversion  a  conventi-        Inquiry   for    tht 
cle  exhorter  so  formidal.le  to  the  proud   Episcopate  of  the  realm  that     ''""*"'*  "'  ^""y"'« 
only  the  thick  walls  of  the  Bedford  jail,  under  the  sentence  of  the 
Bedford  justices,  sustained   hy  no  less  a  jurist  than  Sir  Matthew  Hale,  could  protect 
the  I'^iirlish  hierarchy  against  his  sturdy  blows? 

Why  sboulil  the  refusal  to  use  the  "  IJook  of  Common  Prayer" — a  fre(punt  and  in 
most  men  a  scarcely  noticeable  violation  of  the  bigoted  English  statutes  of  the  day — 
have  become  a  crime  of  such  magnitude  in  Bunyan  as  to  demand  the  expiation  of  a 
twelve  years'  imprisonment? 

What  was  the  inspiration  that  made  those  twelve  years  an  era  in  English  literature, 
and  endowed  the  Bedfon!  jail  with  a  literary  celebrity  not  inferior  to  that  of  the  Arno 
and  the  Avon?  And  what  was  the  spell  whicli,  after  his  release,  drew  con-:tant  rrowdn 
to  the  dreamer's  spacious  chapel  in  Bedford? 

It  is  plain  that  the  discovery  of  Bunyan's  secret,  if  our  analysis  be  delieiuc  eimugli 
to  catch  and  retain  for  examination  a  quality  so  spiritual,  would  render  a  most  im- 
portant service  to  all  who,  in  any  capacity,  arc  seeking  "to  preach  the  gospel  to  every 

ef'ttiin-." 


THE  PREACIIINO   OF  liUNYAN  COMPARED    HITH   THE  PIlEACIIINQ   OF    OUR 

SAVIOUR, 

The  writer  who  can  at  the  same  titne  inform  the  intellect  and  move  the  sensibilitie«, 
has  reached  the  perfection  of  his  art.  The  speaker  who  can  "so  speak"  ns  to  affect  at 
once  the  scholar  and  the  jM^asant,  and  to  charm  all  classes  of  men  by  the  same  spell,  iii 
the  consumnuite  orator.  Among  the  examples  of  such  success,  Je-sus  our  Saviour  stands 
unapproache<l.  Of  his  merely  human  imitators,  perhaps  none  has  achieved  so  great  ami 
go  jM-rmanent  sucet-ss  as  John  Bunyav.  To  amilyze  the  style  of  the  one  and  to  deter- 
mine the  elements  of  his  jM)wer  will  be  to  <liscover  the  secret  of  the 

other.     Such  an  analvsis,  moreover,  will  give  the  solution  ot  one  ot 

7  groat    qucation     of 

the  most  important  fpiestions  of  our  era,  viz. :  How  may  the  g(»spel  be     our  era. 

so  preached   that  men  shall  crowd  to  hear  it,  as  they  thr«inge<l  the 

river  banks  in  the  days  of  John  the  Baptist,  as  they  covered  the  mountain  acclivities  to 

listen  to  Jesus  of  Nazareth,  and  as  they  flocketl  to  the  spacious  chapel  in  liedlord  and 

hung  entnmcetl  upon  the  lips  of  Bunyan? 

Contrarv  to  a  very  common  impri-ssion,  it  must  l)e  admitted  that 

i^      •    '                    -1          I     .    •      I             L            iiri    .1.       1  •  Our  Saviour  Biio*. 

our  Snviour  was  eminentlv  a  noc/riMi/ preacher.     Whether  his  success  .,     ,    _^    i.^ 

•  trtnal  prvacnar. 

were  owing  to  this  peculiarity,  or  whether  ho  wa«  successful  in  spite 
of  it,  no  man  can  «piestion  tho  fart  that  iiHtruction,  and  that  in  the  <le«'p  things  of  G«m| — 
in  "those  things  whi<-h,"  as  he  himself  says,  "had  l)een  kept  secret  frr>m   the  fouiula- 
tion  of  the  world" — was  his  constant  aim.    That  is  a  most  superficial  and  unapprcciativo 
viewofChr:  a hirh  t.up|>os<>s  it  to  have  Ix-en  wholly  or  chiefly  eon  '       '        '!iO 

sphere  of  pi  From  the  Sermon  on   tin;  Mount,  which  is  a  m.  t 

and  profound  dotetrinal  discourse,  to  the   conversation  with   Peter  in   the  tweniy-liret 
chapter  of  John,  which  was  a  nu*t  acute  analysis  of  the  "evidencea  of  regeneration," 


6  INTRODUCTION  TO  THE  COMPLETE  WORKS  OF  JOHN  BUNYAN. 

''bis  doctrine  drops  as  the  raiu  and  distils  as  the  dew."  Such  themes  as  the  origin  of 
evil  and  its  pi'oper  treatment,  the  nature,  origin,  and  evidences  of  the  new  birth,  the  im- 
possibility of  salvation  by  personal  goodness,  the  necessity  of  faith  to  produce  personal 
goodness,  the  mystery  whereby  Christ,  "  being  a  man,  made  himself  equal  with  God,"  the 
peculiarities  of  the  kingdom  of  heaven  as  compared  with  human  governments,  the  abso- 
lute, Divine  control  over  free  human  acts,  the  essential  unity  of  the  believing  soul  and 
its  Saviour,  together  with  many  another  of  the  most  profound  and  even  metaphysical 
truths,  such  as  are  calling  forth  the  liveliest  denunciations  of  the  sensational  preacher 
of  our  era,  were  the  themes  of  his  daily  discourse. 

Nor  need  we  hesitate  to  admit  that  this  richness  in  doctrinal  dis- 

Doctrine  essential     cussion  was  a  positive  and  even  a  prime  element  in  his  success,  as  it 

^         must  be  in  all  permanent  success  in  popular  teaching,  everywhere 

and  in  every  age.     Truth  is  the  natural  pabulum  of  the  human  soul. 

From  infancy  to  old  age,  among  barbarians  and  philosophers,  the  inquiry  is  the  same : 

"What  is  truth?"     If  the  feelings  are  moved,  or  the  will  is  determined,  it  is  always  by 

means  of  something  thought — that  is,  through  the  intellect.     Even  the  fancies  of  the 

poetical  preacher  are  attractive  only  through  their  verisimilitude.     Christ  gave  to  the 

famishing  minds  about  him  this  bread  of  life  in  rich  abundance,  and  they  who  ate  of  it 

never  knew  hunger  again. 

To  say  that  the  writings  of  Bunyan,  the  most  attractive  religious 

unyana  so  a  oc-  ^gcj^fj^-igp  Qf  modern  times,  are  distinguished  for  their  wealth  of  doc- 
trinal preacher.  .      ,  ,       .  ,  ,  ^ ,  .  , 

trinal  truths,  is  to  repeat  what  every  reader,  even  oi  his  most  popular 

works,  well  knows.  In  his  three  great  religious  dramas,  the  Pilgrimages  of  Christian 
and  Christiana  and  the  Holy  War,  every  character  is  a  personified  fact,  and  every 
incident  is  a  vitalized  doctrine.  No  man  can  thoroughly  understand  the  Pilgrim's  Prog- 
ress without  becoming  an  accomplished  theologian.  The  power  of  the  book  is  largely  due 
to  this  fact.  As  a  story,  it  has  no  plot.  Its  characters  are  simple  enough  for  a  nursery 
tale.  Its  fancies  are  quaint,  and  even  rude.  The  playwright  and  the  bookmonger  would 
ridicule  an  author  who  should  expect  success  with  the  public  by  the  use  of  such  simple 
machinery.  Yet  the  Pilgrim's  Progress  is  successful,  more  successful,  certainly  in 
popular  impressiveness,  than  even  the  plays  of  Shakespeare,  to  which,  in  some  respects,  it 
bears  a  marked  resemblance,  but  to  which,  in  all  the  requisites  for  dramatic  impression, 
except  the  single  one  now  under  discussion,  it  would  be  preposterous  to  compare  it. 
The  peculiar  power  of  the  book  is  to  be  found  in  its  presentation  of  truth.  The  doc- 
trines bristle  along  its  pages  like  cannon  upon  the  walls  of  a  citadel.  The  attention  of 
the  reader  is  constantly  aroused  by  a  strong,  bold,  and  almost  explosive  utterance  of  the 
successive  truths  of  evangelical  Christianity,  reinforced,  almost  uniformly,  by  a  scrip- 
tural reference,  and  expressed  with  such  unquestionable  common  sense  as  to  silence  cavil 
before  it  can  be  spoken. 

The  opening  scene  gives  vividly  a  contrast  between  justification  by  faith  and  by 
works,  which  is  equal  in  polemic  power  to  a  dozen  controversial  treatises.  In  the  prog- 
ress of  the  allegoiy  all  the  great  doctrines,  from  total  depravity  j  the  resurrection,  are 
clearly  set  forth,  with  the  omission  of  scarcely  a  shade  or  a  phase  which  has  any  prac- 
tical adaptation  or  value.  The  reader  is  constantly  stimulated  by  new  discoveries.  He 
adds,  from  each  page,  something  to  his  store  of  thought  on  the  pr'jfouni^'st  and  mightiest 
themes  which  can  engage  the  human  mind.  He  is  not  only  entc  rtaiAed,  hut  he  is  con- 
scious of  being  instructed.  His  pleasure  is  accompanied  with  re.speet  ior  the  author, 
for  the  work,  for  himself  as  engaged  in  the  best  culture  both  of  mind  and  heart,  and 
for  the  system  of  Christian  doctrine  which  shines  out  so  clearly  and  gloriously  from  the 
simple  narrative  he  is  reading. 


INTRODUCTION  TO   THE  COMPLETE   WORKS  OF  JOHN  BUNYAS 

III  these  particulars  a  luarkctl  similarity  I3  to  bo  traced  between  the  writin;^  of  Bun* 
yua  aiul  the  teachinga  of  tlu;  "Great  Teacher." 

Modern  preachers  who  specially  aim  at  popularity  usually  seek  it        •''•«•  »   popuUr 
bv  avoiding  doctrine,  especially  in  it.s  more  profound  and  analytic     P"^'"*^'"""- 
formw.     Our  Saviour,  as  wo  have  seen,  as  well  as  the  humble  preacher  of  Bedfoid,  whilo 
preaching  the  doctrines,  attained  an  unparalleled  degree  and  permanence  of  popularity. 

How  was  this  accomplished?  The  iiKpiiry  is  a  vital  one.  Upon  its  solution  ihc  (picfl- 
tion  of' the  success  of  the  Church  in  prcachiiiir  the  LT^sprl  to  the  world  which  lieth  in 
wickedness  depends. 

Now,  if  we  look   at  the  iiuinncr  of  tlie  teaching  of  L'iirist,  as  we 
have  already  examined   its  mattor,  wo  shall  observe,  first,  that  the     ^,   .  ..  .      ,  . 

ChriMts  teaching. 

truth   he  uttered   was  P|)oken  xvUh  precision,  so  that  he  was  never 

tibliged  to  retract  or  amend  his  words.     It  was  spoken,  also,  pUiinhj,        "^''^    nianncr  of 

except  in  cases  when  ho  chose  to  give  an  esoteric  cast  to  his  Ian-       , '.     .        '"?*'  ^ 
'  ......  plain,  imprcMiTe. 

guage,  in  order  to  communicate  to  his  disciples  instructions  which  the 

multitude  were  not  prepared  to  receive.  Never  was  the  apparatus  of  language  so  skil- 
fully used  to  bring  the  conclusions  of  metaphysical  philosophy  and  the  direct  rerela- 
tious  of  the  heavenly  Father  within  the  reach  of  the  humblest  intellect. 

It  was  spoken  iviprcssivcly  also.  The  words  which  he  uttered  were  words  of  grace, 
of  a  rare  and  exceeding  beauty — so  that  men  "  wondered  at  the  gracious  words  which 
proceetkil  out  of  his  mouth." 

They  were  CQiicrete  wonls.     An  abstract  truth  was  seldom  presented 
tlone,  but  generally  in  its  combination  with  some  familiar,  every-day  *  ^ 

object.  Tlu-  definition  of  neighbour  is  the  story,  "A  man  went  down 
from  Jerusalem  to  Jericho."  Evil  is  /artw;  good  is  wheat.  Tho  great  perplexing 
problem  of  the  permission  of  sin  is  solved  by  an  ordinary  farmer  in  an  ordinary  ojx>ra- 
lion  of  agriculture.  Instead  of  stating  a  philosophical  problem  and  giving  a  philoso- 
phical solution,  he  tift-ns  to  his  hearers,  and  with  a  "  But  what  think  tjef"  he  proceeds  to 
tell  u  simple  story,  in  which  the  principle  he  would  teach  is  involved,  and  then  leaves 
the  conclusion  to  their  own  di.scernmcnt,  only  adding  the  caution,  "  He  that  hath  eai"s  to 
hear,  let  him  hear.** 

But  the  great  jxjwer  of  the  preac-hing  of  Jesus  was  its  pcrfonaliti/. 

I  II  \r       !•  1.  .1     .  »i  I      !•  '^1  1  1  Christ's     manner 

II  struck  home.     Men  telt  that  they  were  dealing  with  one  who  under-  , 

»      •'  P  pcraunul. 

stooil  them.     The  Pharisees  very  often  "  perceived  that  he  .npake  of 
them."     S  !  '-us  crowd  were  struck  by  a  penetrative  word  as 

wilhttsho.  ,  and,  "  being  convicted  by  their  own  conseienccs, 

went  out,  one  by  one,  l)cginning  at  tho  oldest,  unto  the  last."  All  his  preaching 
••linwed  that  "  he  knew  what  was  in  man."    This  personality  was  not  on!  eala 

t.i  iii«-  conscience.     He  touched  the  lu-art  also.     He  was  fidl  of  humiiii  It 

;.-<  true  that  his  keen  analysi.4  delighted  the  {)erplexed  intellect,  and  that  his  clear  illus- 
;;:itiM!n    r      '  I   "wayfaring"  men,  though  fools  in  ignorance,  exult  in  tho  po»- 

.;;d  truth  which  prophets  and  wise  men  hat!  desired  to  mm?,  but  had 
nut  aeen  it.     But  it  vias  his  love,  or  to  express  the  thought  more  pre- 
ci.wly,  it  was  his  broad,  stfinjxithdic  humanitg,  that  chiefly  made  great     K„maniiT 
multitudes  follow  him  in  the  city  ami  up<m  the  mountain,  across  the 
-ea  and  into  the  wildenu'!<*i,  held  by  a  ^\mW  which  they  cotjld  hanlly 
yet  were  unable  to  resist.     The  woril  Aiima/ji/y  is  used  rather  than  th'  '    • 

counef.-tion,  because  something  more  is  meant  than  a  simple  feeling  of  trndcnicM  or  a 
dc*ire  to  promote  happiness.     The  word  is  usecl  to  designate  sympathy  with  all  hunuw 


8  INTRODUCTION  TO  THE  COMPLETE  WORKS  OF  JOHN  BUNTAN. 

emotion  and  aspiration,  as  well  as  with  men's  modes  of  thought  and  habits  of  life.  It  is 
the  sentiment  described  by  the  heathen  poet  when  he  said  :  "  I  am  human,  and  nothing 
which  is  human  is  foreign  to  me."  Jesus  showed  himself  a  man  under  all  circum- 
Btances.  He  was  tempted  at  all  points  as  man  is,  and  knew  how  to  succour  tempted 
man.  There  was  nothing  regal  or  priestly  or  even  sombre  about  him.  The  tradi- 
tional assertion,  "Our  Saviour  wept,  but  was  never  known  to  smile,"  has  more  an- 
tiquity than  authenticity.  He  certainly  never  betrays  any  anxiety  about  his  dignity. 
He  shows  the  most  intense  hatred  of  formality  and  of  all  the  requirements  of  religious 
etiquette.  He  can  hardly  conceal  his  contempt  for  the  ecclesiastical  martinets  who 
sought  to  stone  him  because  he  had  made  a  man  every  whit  whole  on  the  Sabbath 
day.  He  taught  that  the  Sabbath,  and  so  all  God's  institutions,  was  made  for  man, 
whom  God  made,  and  as  God  made  him.  He  preached  a  gospel  which  was  antagonistic 
to  sin  in  man,  but  not  antagonistic  to  man.  His  teaching  and  his  life  were  full  of  this 
beautiful  and  sympathetic  humanity.  Men  instinctively  felt  that  Jesus  was  their  fellow, 
a  man  indeed  absolutely  pure,  and  a  being  in  some  relations  infinitely  more  than  man, 
but  in  his  human  relations  a  being  on  their  level.  While  he  sometimes  drew  from 
them  the  adoring  exclamation,  "My  Lord  and  my  God!"  at  other  times  they  hesi- 
tated not  to  ask  querulously,  "Lord,  carest  thou  not  that  we  perish?"  while  provident 
Martha,  in  the  very  tenderest  mood  of  grief,  reproached  him,  with  the  familiarity 
of  a  sister,  in  the  words,  "Lord,  if  thou  hadst  been  here,  my  brother  had  not  died." 
The  scenes  at  the  blessing  of  the  children,  at  the  grave  of  Lazarus,  at  the  summary 
ejection  of  the  money-changers  from  the  temple,  are  only  excerpts  from  a  life  of  intense 
sympathy  with  all  that  is  human  in  man.  He  was  a  stranger  only  to  the  sin  of  man, 
alienated  only  from  the  progeny  of  evil  in  the  soul — the  works  of  those  who  are  of  their 
father  the  devil,  and  who  do  his  deeds. 

This  broad,  deep  humanity,  tinging  all  the  language  of  his  teaching  and  interpene- 
trating its  very  substance,  seemed,  when  he  spoke,  to  envelop  speaker  and  hearers  in  one 
comprehensive,  magnetic  atmosphere,  and  made  their  hearts  beat  together  as  one,  till 
the  very  life  of  Christ  was  communicated  to  those  around  him,  and  an  all-enveloping 
sympathy — which  was  more  than  a  sympathy,  which  Avas  a  substance,  unseen  and  ethe- 
real, but  potential  and  pervading — made  the  vastest  multitude  one  intellectual  and  moral 
being,  thinking,  feeling,  moving  with  the  one  master  spirit.  It  Is  no  wonder  they 
were  astonished  at  his  power  over  them,  or  that  his  bitterest  enemies  were  compelled  to 
exclaim,  "Never  man  spake  like  this  man." 

A  discriminating  and  thorough  analysis  of  the  teaching  and  oratory 
The  same  elements     ^^  ^^^  great  masters  of  eloquence  will  show  that,  in  various  propor- 

of  power  in  all  pop-        .  ^         ■,  .         n  .     i    ,  i 

ular  orators.  tions,  the  elements  oi  power  now  enumerated  have  been  present  in 

their  speech  and  writings.  It  will  also  be  found  that  this  power  has 
been  just  in  proportion  to  the  perfection  they  had  attained  in  these  various  essentials 
of  true  eloquence. 

There  may  be  profound  thought  which  is  yet  not  precise  and  clear,  and  the  result  will 
be  only  bewilderment  in  the  hearer.  There  may  be  clear  thought  which  is  not  profound 
or  original  or  forcible,  and  the  result  will  be,  at  the  best,  only  a  patient  approval  of 
what  is  to  the  audience  a  very  dull  discourse.  Or  the  thought  may  be  both  clear  and 
profound,  while  the  words  are  anything  but  "  gracious  words."  The  rhetoric  may  be 
rough  or  pedantic,  or  suggestive  of  disagreeable  associations,  or  flighty  with  pi*ettinesses 
or  rotund  with  bombast.  Or  the  composition  may  be  faultless  in  thought  and  expres- 
sion, and  yet  may  be  so  abstract  in  form  that  the  common  people  will  be  far  from  hear- 
ing it  gladly,  while  even  the  philosopher  will  experience  a  stir  of  the  thoughts  rather 


INTRODUCTION  TO   THE  COMPLETE   WORKS  OF  JolIN  JirNYAN.  0 

than  a  quickening  of  the  conscience  or  u  nmrshttllingof  the  purjMwea  to  right  action.  Or 
the  preaclu'r  may  have  the  cUiiriiesd  of  Atldi.son,  the  pruluiuliiy  of  IMutu,  the  heuuliful 
diction  of  Vuuglin,  luul  tlie  coiicretencss  of  Dean  Swilt,  all  ininbiiiLiI,  yet,  if  he  by  not 
iutcrpenctrateU  witit  humunily  and  surroiinduil  with  it  a.s  an  utinosphere,  he  will  never 
do  what  Luther  did,  nor  what  WhitelicUl  did,  nor  wliat  Bunvan  did,  nor,  even  ul  :i  dia- 
lunt  appriixiiiKititiii,  what  ("liri.-t  did. 

PeriKip-  ini>  ;iii;ii_\fi.s  oi    iiiaiiuir  in  ihf  .•iurco.-lul    niij^iuus  tcachiT 

will  guklc  us  to  tiie  secret,  in  part  at  kiuit,  of  Biinvnn's  great  and         ""nym.i    j>ow*r 

1  •    ,1  111  £•  1-1  '  1  •  1  •     .        over  men. 

continued  influence  over  all  classes  ot  men  whde  teaching  the  whole 

circle  of  Christian  doctrine. 

In  the  first  place,  then,  every  reader  of  Bunyan  must  have  observed  the  precision  aiid 

c/earnt\'m  of  his  style  and  thuuglit.     The  reader  is  never  compelled  to 

go  over  a  sentence  the  second  time.  The  impresjsion  it  nuikes  upon  ClonrncM  of  Dun- 
,..,.,  ,,  ,   .  ,.  V,x         .        ,,      ,  ynn's  Btvle. 

his  mind  is  clear,  well-cut,  and  immediate.     Occasionally  he  comes 

ujHjii  a  senteme  whose  <juaiiitness  gives  him  a  moment's  pause,  as  when  Faithful  com- 
mences his  defence  before  the  court  at  Vanity  Fair  in  this  way:  "  That  he  had  only  set 
hinxnelf  against  thai  which  had  net  itself  against  Him  that  is  higher  than  the  highest."  But 
the  delay  reveals  to  him  a  pith  and  richness  of  meaiiiug  which  will  be  likely  to  make 
him  linger  upon  the  sentence  till  it  is  indelibly  printed  upon  his  memory.  Cienerally, 
however,  the  thought  of  the  author  is  seized  at  once.  The  impression  upon  the  imagina- 
tion and  feelings  is  not  imj)aireil  by  even  the  least  peri)lexity  of  the  intellect.  Ka«h  sen- 
tence is  a  nail  fastened  in  a  sure  place. 

The  suggestion  that  Bunyan  is  a  profound  writer  will  hanlly,  how- 
.ver,  be  so  readilv  assented  to.     CerUiinlv,  if  our  idea  of  profundity       «"»yan  a  profound 

.  .  *  '  writiT. 

in  a  writer  is  that  he  shall  be  shadowy  and  unintelligible,  or  that  he 
shall  be  abstract,  or  that  he  shall  wander  into  the  regions  of  the  unknown  and  the  un- 
knowable, then  Bunyan  is  not  i)rofouu<l.  Bunyan  is  no  Ilalph  Waldo  Emerson,  lie  is 
no  German  philom>pl)er  turned  into  a  mere  ghost  of  a  man  by  the  exci*asive  subjectivity 
of  his  si>eculations.  He  is  no  pro|H)under  of  theories  concerning  mattei-s  which  n<i  thet)ry 
can  explain.  The  theologians  of  all  the  evangelical  schools  accept  th<  ril-iim'N  l*r  Jir- 
ress.     It  tloes  not  e^i  enter  their  ancient  battle-grounds. 

But  if  to  l)e  profound  is  to  go  to  the  bottom  of  the  subjert  in  liuiid,  ii  ii  is  t..  i.iiow 
with  a  sharp  analysis  the  dividing  line  between  things  that  differ,  if  it  Is  to  search  cvirv 
element  that  enters  into  a  just  an<l  safe  conclusion,  then  Bunyan  is  profound. 

The  way  of  life  is  the  subject  of  the  Bible.  To  point  out  that  way  a  certain  imnii>er 
of  facts  and  truths  are  considered  necessary  by  Infinite  Wi.sdom.  Tlu-se,  when  arninged 
-     •    iiatically  and  diseriminated  from  ernjr,  constitute  our  systems  of  theology. 

f  h'j  way  of  life  is  al.'^o  the  subject  of  Bunyan's  allegorit-s.     It  would 
l>e  a  curious  exiH-riment  should  some  constructive  mind  attempt  to      ,   , 

...  'of  ll. 

draw  fn»m  ■  ^tein  of  underlying  doctrine,  as  theologians  have 

done  from  ;  If  nothing  were  omitted  which   Bunyan  u.scs,  if  all  his  qualifica- 

tions were  noted  and  all  porvcr)»ions  guarded  againat,  tliore  c«n  be  little  doubt  that  a 
very  (  '  '  '  '  :  vinity  would  be  the  result.  It  is  this  |)cculiarity  which  is  the 
UixsU  (.:  The  nnder  is  ;:;ii;iin.:  trtttfi  — the  fnod  of  the  soul — in  every 

line. 

1  hat    Bunyan    h.i-   ti.'     n>   \i  i    ;i  ji'i|iiiial    ,-i\|i     i.«  i  simlu. 

No  reailer  douhts  that  he  i;  <•  rather  than  akstniet  terms, 

or,  more  precis«'ly,  that  he  individuulizi-s  rather  thon  generalizes  his 

)iiv.<(^  IT''    invi  ,f.;    tlw    Mn'-f    •i',-ti   -.f    ,in  i''!",_^    \titK     !ill     lin'   i  li!iriii    ,,f    ri    lM'r...li:i1     ili.li'.ul 

w 


10         lyiEODUCTION  TO   THE  C03IPLETE   WORKS  OF  JOHN  BUN Y AN. 

ualitv.  He  turns  a  doctrine  into  an  exciting  adventure.  He  converts  great  moral  facts 
into  solid  existences,  as  a  mountain,  a  burden  on  the  back,  a  man  in  a  cage,  a  giant's 
castle,  a  celestial  city.  In  this  he  closely  follows  the  Bible,  and  never  fails  to  appropri- 
ate its  imagery  Avhen  it  is  possible  to  do  sot  There  is  nothing  in  Shakespeare  more  per- 
fect than  the  impersonations  of  Obstinate  and  Pliable  in  the  very  beginning  of  his  story. 
The  description  of  Vanity  Fair,  its  streets,  its  rulers,  its  citizens,  and  its  doings,  makes 
a  group  which  the  painter  could  transfer  almost  unchanged  from  the  paper  to  the 
canvas.  In  the  Holy  War  the  generalizations  of  mental  philosophy  in  all  their 
multitude  rise  before  us  in  the  form  of  walls  and  gates  and  magistrates  and  armies,  as 
if  "  spirits  from  the  vasty  deep  "  had  suddenly  taken  to  themselves  form  and  solidity, 
and  were  lifting  their  huge  proportions  all  around  us.  What  a  study  is  his  nomenclar 
tare  alone !  Who  but  Bunyan  would  have  concocted  such  a  catalogue  as  this  of  tho 
court  at  Vanity  Fair? 

Judge,  My  Lord  Hate-good. 

Witnesses,  Envy,  Superstition,  and  Pick-thank. 

The  Prince  of  the  Realm,  Beelzebub. 

The  Nohility,  Lord  Oldman,  Lord  Carnal-delight  Lord  Luxurious,  Lord  Desire-of- 
vain-glory.  Lord  Lechery,  Sir  Having-greedy. 

The  statutes  are  acts  come  down  from  Pharaoh,  Darius,  and  Nebuchadnezzar! 

The  roll  of  the  Jury  puts  a  fitting  climax  upon  this  pyramid  of  personification :  Mr. 
Blindman,  the  foreman,  Mr.  No-good,  Mr.  Malice,  Mr.  Love-lust,  Mr.  Live-loose,  Mr. 
Heady,  Mr.  High-mind,  Mr.  Enmity,  Mr.  Liar,  Mr.  Cruelty,  Mr.  Hate-light,  Mr.  Im- 
placable ! 

What  an  immense  acquisition  of  power  would  come  to  many  of  the 

Defect  of  modern     ^^^^^^  preachers  of  our  era  if  they  could  learn  Bunyan's  art  of  giving 

preachers.  '■       ,  ,  i        i    i     i  •       •  i  m  i 

to  their  airy  abstractions  "  a  local  habitation  and  a  name,  not  by 
descriptive  appellations,  but  by  descriptive  impersonations !  The  whole  power  of  many 
•preachers,  otherwise  of  very  inferior  abilities  and  attainments,  lies  in  the  possession  of 
this  art.  Let  the  philosopher  and  the  scholar  beware  how  they  despise  a  gift  which, 
however  unnecessary  within  the  walls  of  the  university,  is  one  of  the  grand  instrument- 
alities by  which  men  are  to  be  brought  up  from  the  East  and  the  West  and  the  North  and 
the  South  to  sit  down  together  in  the  kingdom  of  God.  # 

,  Bunyan's  humanity,  by  which  we  mean,  as  before,  a  broad  and  deep' 
h  manitv  sympathy  with  all  that  belongs  to  men,  is  another  of  the  chief  ele- 

ments of  his  power.  He  comes  into  contact  with  his  readers  at  every 
point.  He  is  so  guileless,  so  frank,  so  fearless,  so  kindly,  so  keen,  so  witty,  so  intensely 
in  earnest,  that,  before  you  are  aware  of  it,  he  has  thrown  over  you  the  spell  of  an  en- 
chanter. No  man  ever  attained  more  perfectly  the  divine  art  of  drawing  human  beings 
"  with  the  cords  of  love  and  the  bands  of  a  man." 

The  element  of  humour  plays  a  very  important  part  in  this  attract- 
Bunyan  s  hu-  .^^^  process — not  less  important  because  there  is  no  open  expression  of 
it.  It  would  shock  some  persons  to  hear  the  intimation  that  our 
Saviour  ever  indulged  in  humour.  But  a  fair  analysis  would  readily  detect  something 
closely  analogous  to  this  fascinating  quality  in  many  passages,  especially  those  of  a  con- 
troversial character.  The  repartees  made  to  the  ecclesiastical  lawyers  who  attempted  to 
"entangle  him  in  his  talk"  had  in  them  that  sense  of  logical  absurdity  and  that  enjoy- 
ment of  deserved  personal  discomfiture  which  are  important  elements  in  the  higher  grades 
of  humour.  The  scene  at  Gadara,  when  the  devils  were  taken  at  their  word  and  sent 
into  a  herd  of  swine   is  essentially  ludicrous,  and  may  ^-^^^^  been  intended  to  match  the 


L\TJt02)i:CTI0y   TL    THE  COMPLETE    WORKS   OF  J  Oil  \   ;,.>,,.>  11 

amlignant  design  of  these  rninpnnt  j*i)irits,  of  drawing  Je«us  into  lr<uil»li-  wiih  iht-  Gad* 
urcue  j)i>rk-iuerclmntd  by  bringing  tlioni  iiml  their  boasted  power  into  ritlieule. 

lUinyan  is  full  of  humour,  though  ho  is  too  serious  and  farncjtt  to  \\\A\  to  «-niphiv  it 
txeipt  in  his  expO"«ures  of  error  an«l   \vieke<hiess.     What  an  extpiisile   bit  ol'  saliri",  for 
(xuinple,  is  the  eonvenuition  with  By-ends,  just  after  Christian  leaves  Vaniiy  Fair,  *' the 
parishiontr  oi'  Mr.  Two-lougites"  and  "  the  lineal  ileseendant  of  a  w-itt-rtuMu  \\1 
living  by  rowing  one  way  and  looking  the  ollur,"  by  wlTuh  laiidaM-  u     in  r.\   n 
Mr.  Uy-endd,  "  I  got  n»o»t  of  my  estiite." 

The  same  kern  tpiiek  perception  of  the  iii(ui;-iiiiiirs  and  coiitraiiirii..ii-,  wliuli  are 
the  }it;iplo  t)f  all  rhetorical  retributions  for  folly  ami  pretence,  pervades  all  Bunyan's 
Works,  and  eonstanily  draws  tuwanl  him  the  peculiar  sympathy  which  the  »tory-lcdler 
and  the  wit  are  sure  to  awaken.  Lvt  not  the  Christian  t«achep  who  posscs^c^  thin 
charming  gift  consider  it  only  a  misfortune  and  an  impediment.  Carefully  employed, 
it  will  bring  him,  ntore  ipiickly  than  any  other,  into  a  magnetic  sympatliy  with  men. 
The  m«Kst  violent  prejudices  against  an  orator  or  his  cause  nniy  often  l)e  ilispelled  by 
a  few  pleasantries.  Wit  can  give  even  to  logic  a  finer  edge  and  a  sharper  point.  Hu- 
mour V  over  the  surface  of  the  most  serious  discourse,  as  heat-lightning  over 
the  ii:  -.^y,  not  obtru.-ivrIv.  \\[  liiilitiiii:  all  the  lirnuiment  of  tlmiiL'lil  ullh  a  be- 
witciiiug  iridescence. 

Every  page  of  Bunyan's  alic^ 'iit;.-,  ami  every  verse  of  his  (luuint  but  nule  puir^, 
wavers  in  this  magnetic  atmosphere  of  humour.  What,  for  cxaniple,  could  in*  nioro 
BUppresaed,  and  yet  ellective,  than  the  sly  sarcasm  of  the  lines  in  which  he  describes  the 
reception  of  his  Pilgrim's  Progress  by  his  immediate  friends? 

"Then  I  ret  pen  to  paper  willi  deliplit, 
Anil  qiiickly  liiul  my  thou);hts  in  bl.iok  ami  white. 
For  havuiu  now  my  metlioil  by  tlie  ('n<l, 
Stiil  UM  1  pulled,  it  enmu:  ami  so  1  |Knnc<i 
It  down  ;  iiiUil  it  eame  al  Ixst  to  l>c, 
For  length  and  hreadtli,  tlic  hi^nes>t  whieh  you  sec. 

"  Well,  when  I  had  tliun  put  my  ends  together, 
I  »howed  them  othefx,  that  I  iniglit  M-e  whether 
Tlicjr  would  condcau)  them,  or  them  juHtify  ; 
And  »ome  Haid,  '  Lot  them  live ;'  some,  '  I^ct  tlicm  die ;' 
Some  Rni<!,  '  John,  print  it ;'  othep«  »<;iid,  '  Not  tn  f 
Sonic  Haid  it  njight  do  fjooil ;  othon*  xaid,  'No.'" 

Closely  connected  with  this  <|uality  of  humour  in  Bunyan  was  that 

(H-culiar  com]N>und  of  .self-for:,'eitiilni'ss  and    truthlulness  which  for        '■"•.•••" 

want  of  au   Knglish  name  we  have  agreed  to  term  mturti:     Thin  chnrniing  quality, 

^rhieh  o|>ctui  men 'it  heart/)  like  the  presisinjcof  a  secret  spring  in  the  iron  door  of  a  luon^jr* 

^      "  :  only  in  i"  given,  but  in  aim 

1'     ^  ^»  1  at  honi'  ^in  to  rea<l.     In  a  < 

wo  are  oo  such  terms  of  intimacy  with  the  author  that,  while  we  are  couscioua  of  his 

arce^  tO  the  most  secret  places  of  our  heurt«,  we  feel  that  we  have  a  free  rulrancu  to  hi^ 

aXuK 

If  Bunyan  pr<  :iehe<i  ah  he  wrote,  an  he  undoubtedly  did,  he  niUKt  in  hi." 
tenee  have  inlnKluced  hims<rlf  to  hw  hearers*  and  «lmwn  them  into  thi*    •  ' 
sonal  life.     l-Mward  Kverett,  when  once  asked  how  he  gained  the  Hynii 
audience   in  a  .-•trangc  place  M)  nnih>rndy  anrl  quickly,  replied,  "  I   ;•  oul 

0ome  historical  incident  or  some  local  association,  through  whicii  I  in^'r.i .  with 

the  people  I  nm  to  address."    Without  egotism,  certainly  without  vanity,  but  with  a  si  If 


12        INTRODUCTION  TO  THE  COMPLETE  WORKS  OF  JOHN  BUNYAN. 

forgetful  ingenuousness  that  goes  out  in  sympathy  and  confidence  toward  others,  and  loves 
to  make  them  sharers  of  his  thoughts  and  hopes  and  joys,  the  preacher  who  partakes  of 
the  spirit  of  Bunyan  will  envelop  his  audience  with  the  atmosphere  of  his  own  personal- 
ity. He  will  lay  his  heart  upon  the  heart  of  each  hearer  till  their  beating  is  in  unison. 
Another  element  of  this  quality,  which  we  have  termed  the  human- 
unyan  s  rie    im-     ^.,    ^^  Bunvan,  is  imaoinaiive  in  its  character.     It  is  a  part  of  our 

agination.  ''  t  i-t-  iii 

humanity  to  love  analogies.  It  impresses  us  much  more  to  be  told 
"God  is  a  rock"  than  to  be  assured,  in  literal  phrase,  "God  is  firm  and  strong."  A 
whole  treatise  upon  conviction  of  sin  cannot  move  us  as  does  the  picture  of  the  Slough 
of  Despond,  in  which  Pliable  appears  crawling  out  upon  one  side  and  Christian  catching 
the  hand  of  Help  on  the  other.  The  machinery  of  these  allegories  is  certainly  not  elab- 
orate. On  the  contrary,  it  is  very  simple,  if  not  rude.  Yet  it  may  well  be  doubted 
whether  the  most  exquisite  impersonations  of  Shakespeare  or  the  grandest  fancies  of  Mil- 
ton really  make  so  strong  and  permanent  an  impression  upon  us  as  the  story  of  the  town 
of  Maiuoul,  with  its  walls  and  its  gates,  its  magistrates,  its  sovereigns,  and  its  wars.  Few 
have  ever  looked  on  the  picture  of  the  land  of  Beulah,  and  the  passage  of  the  Pilgrims  to 
the  Celestial  City,  without  experiencing  a  glow  of  emotion  such  as  even  the  masters  of 
romance  and  song  have  seldom  been  able  to  inspire.  The  language  of  imagination  waa 
natural  to  Bunyan,  as  it  was  to  our  Saviour.  He  was  writing  another  book,  supposed 
to  be  "The  Heavenly  Footman,"  when,  as  he  tells  us,  "before  I  was  aware,  I  thua 
began,"  and  the  result  was — The  Pilgrim^ s  Progress  ! 

"  And  thus  it  was :  I,  writing  of  the  way 
And  race  of  saints  in  this  our  gospel  day, 
Fell  suddenly  into  an  allegory, 
About  their  journey  and  the  way  to  glory, 
In  more  than  twenty  things,  which  I  set  down. 
This  done,  I  twenty  more  had  in  ray  crown ; 
And  they  again  began  to  multiply 
Like  sparks  that  from  the  coals  of  fire  do  fly." 

Such  labour  is  play,, and  such  play  of  the  finest  faculties  of  the  mind  of  man  is  power. 
No  culture  is  complete  which  fails  first  to  develop,  then  to  regulate,  the  imagination,  and 
no  man  is  the  full  possessor  of  the  "humanity"  now  under  discussion  who  is  not  master 
of  the  "humanities"  by  which  it  is  trained  and  strengthened. 

In  enumerating  the  various  elements  of  Bunyan's  power  over  men 

Bunj'an's  pathos.  ,         .  ■.    ,^  .•  x>        j? 

—-.  we  must  not  omit  the  mention  ot  pathos. 
We  have  already  spoken  of  sympathy  with  our  common  humanity  on  the  side  of  its 
fancy,  in  its  love  of  frankness,  and  in  its  appreciation  of  wit.  But  the  human  heart  has  a 
tender  side  also.  Tears  lurk  close  to  smiles  and  fun  frolics  in  the  very  arms  of  sadness. 
The  heart-stricken  Cowper  wrote  "John  Gilpin"  out  of  the  depths  of  a  troubled  spirit. 
Gough,  the  orator  of  the  heart,  gives  the  warning, 

"  If  you  have  tears,  prei^are  to  shed  them  now," 

bj  a  side-splitting  joke,  close  upon  which  follows  a  picture  of  the  drunkai'l'  "i  and 
babes,  the  home  laid  desolate,  the  generous,  loving  heart  made  fiendu-ii  l-  ^Irink, 
which  has  the  force  of  a  thousand  arguments  to  convince  and  persuade. 

The  preacher  of  the  Gospel  handles  themes  full  of  the  tenderest  pr  ve  is 

the  subject  of  the  Gospel.  Tenderness  is  its  essential  spirit.  Ministra  ,i  I'e  dis- 
eases and  sorrows  of  the  human  heart  is  its  chief  work.  We  plead  for  no  sickiy,  cer- 
tainly no  sanctimonious,  pathos.  But  when  a  man  like  Bunyan,  full  of  pgour,  with 
no- vaporish  humours,  alive  to  all  pleasant  fancies  and  all  generous  wit,  tells  rs  of  hi? 


IMJiUDUCTIOy  TO   THE  COMl'LETE   WOIIKH  OF  JUJL\  liUyYAA  V^ 

own  protracted  inentiil  sufleriiigs,  or  pictures  those  sccnca  of  geiitlenesw  which  especially 
abound  in  the  narrative  of  Cliji>tiuim  and  her  ehihiren,  he  take.s  nur  lieurLs  captive. 
\Ve  are  cluy  iu  his  hands.     He  moulds  ua  as  iie  will. 

This  broad  humanity  in   Bunyan  is  manifested  still  further  in  his 
rt'iidv  sinnputhi/  in   all    the  forms  of  human  feeling.      It  is  especiallv  t»i'>"iii.     rc».  y 

conspicuous  in  his  chanty  oj  »pint,  winch  even  his  twelve  years  ol 
imprisonment  could  not  disturb  so  as  to  cull  out  one  sharp  or  l)itttr  word  toward 
his  enemies.  It  is  manifested  in  that  infectious  enUiima^m  which  is  a 
prune  element  ot  power  in  every  successlul  career,  and  which  com- 
municutes  t«>  ordinary  men  an  inspiration  ol  hope  and  courage  and 
strength  such  as  puts  its  author  almost  in  the  place  of  a  deity  among  his  followers. 

It  is  the  combination  of  the.-^e  and  kitnlred  cjualities  in  Bunyaii,  con^tituting  a  brouil, 
generou.-i,  well-developed  humanity,  which  seems  to  have  been  the  source  of  that  peculiar 
viagnetwn  which  is  so  perceptible  in  his  writings,  and  which  must  have  been  still  nioro 
fully  felt  in  his  personal  presence. 

If  our  analysis  is  correct,  and  if  this  magnetic  humanity  is  one  great 

source  of  the  power  which  attained  such  development  iu  Bunvan,  and  . '        "  ..  , 

.  .      .       1  .  .  '  .  .        manity  essoutial  to 

which  is  seen  in  absolute  perfection  in   Ilim  who,  five  days  before  his     guccoai. 

crucilixiiiii,  could  till  Jerusalem  and  even  the  very  court-s  «)f  the  Tem- 
ple with  the  hosannas  of  the  populace,  then  every  preacher  of  the  gospel,  whether  by 
tongue  or  pen,  should  give  to  its  culture  the  most  assiduous  study. 

It  is  not  to  be  denied  that  a  class  of  men  who  have  none  of  the 
higher  qualitic*s  we  have  named,  who,  unlike  Bunyan,  have  little  or  no       ... 
real  instruction  to  give,  who  sneer  at  "theology"  because  they  know     lional  pronihor*. 
nothing  about  it,  and  who  are  held  in  deserved  contempt  by  scholarly 
men,  are  notwithstanding  getting  and  retaining  the  ear  of  the  bu.sy,  mercurial,  (piick- 
witted  American  people,  not  by  any  means  on  account  of  their  emptiness,  but  wholly  in 
spite  of  it,  au«l  yet  are  wielding  au   amount  of  influence   over  public   opinion   and 
■ter  which  is  undoubtedly  preparing  the  way,  first,  for  l«jo.-<e  doctrim-,  then  for  false 
<i       :  iiie,  and  at  hist  for  a  rt>mplete  aposta.sy  from  Christ,  buth  in  opinion  and  life. 

The  secret  of  the  fwwer  of  these  jn-eachers  is  to  be  found  in  their  intense  .sympathy 
witli  men,  and  in   the  numerous  points  of  contact  with   their  audience.<4  at  which  that 
sympathy  is  evolve*!.     It  is  simple  slander  upon  the  people  to  .say,  as  is  often  tione, 
that  they  do  not  love  thought      All   men   love  thought,   but  they 
love  something  oI.se   better.     They  love  a  man   better  than   thev  love  ' 

"  ■^  _  •  wnnt. 

his  thoughts.     He  who  shows  himself  to  be  a  man,  highly  develope<l 
in  all  the  characteristics  of  a  man  a.s  (Joil  made  him,  will  be  more  to  them  than  Uie 
greatest  philosopher  or  the  profoundcst  theologian.     "  And  I,"  says  our  Saviour — not 
ray  do<!trine,  not  my  law,  but  / — "if  I  be  lifted  up  from  the  earth,  will  draw  all  m«ii 
unto  me." 

BUNYAyS  WORKS  A  TRASSCRIPT  OF  I  US  on'X  EXP   .JKSCE. 

It  still  n^mains  that  another  and  a  far  more  important  secret  of  Kunyan's  ~  idd 

l)e  racntione<l.  He  wrote  what  he  had  himtu'lf  expfrirnral.  \\\<n  "(Irare  .i"""n'><ny  to 
thfi  (hiff  of  Sinners"  is  the  '*  Pilgrim's  Progn-ss  "  and  the  "  Holy  War"  in  a  Hubj«Htive 
form.  It  is  easy  to  trace,  in  thi.s  account  t>(  his  jK-rsonal  exiH«rienco,  the  original  of  all 
the  chief  sccnca  of  his  allegories.  Here  is  the  Slough  of  I)iwpr)nd,  and  a  miry  place  it 
was  to  poor  Bunyan.  Tho  Interpreter's  House  stood  hard  by  his  home.  Tlie  fight  with 
Apollyoa  was  a  real  one.     Vanity  Fair  and  its  courts  wore  a  transcript  of  the  aooiely 


!  i         TNTRODUCTION  TO   THE  COMPLETE   WORKS   OF  JOHN  BUNYAN. 

;;ii;l  fovernraent  of  the  times  in  England.  Some  of  the  characters  can  even  now  be 
f.raced  to  the  living  men  around  him,  and  in  Bunyan's  day  a  large  number  must  have 
been  capable  of  identification. 

Without  the  terrible  spiritual  experience  of  Bunyan  and  his  protracted  sufferings, 
these  immortal  productions  would  have  been  impossible.  The  seed  of  the  plentiful  har- 
vest which  they  have  brought  into  the  kingdom  of  God  was  sown  in  anguish  and  tears. 

The  force  of  this  personal  experience  threw,  often  into  a  single  sentence,  the  results  of 
a  lifetime  of  intense  thought.  It  focalized  under  the  eye  of  the  reader  the  concentrated 
vitality  of  Bunyan's  whole  physical,  intellectual  and  spiritual  energies  for  long  years. 
Here  is  the  power  of  these  w^orks  iu  oi;e  of  its  chief  elements.  While  all  the  auxiliaries 
which  we  have  named,  of  defined  doctrine,  of  clear  speech,  of  beauty  in  expression,  of  cor- 
rectn<?«s  in  conception,  of  personal  application,  of  a  large  humanity  in  its  humour,  in  its 
frankness,  in  its  fancy,  in  its  pathos,  in  its  sympathy,  in  its  charity,  and  in  its  inspiring 
enthusiasm,  were  present,  yet  none  of  them  were  present  in  such  an  eminent  degree  as 
to  place  the  author  where  he  is — in  the  very  front  rank  of  literature.  In  fact,  the  critic 
often  feels  that  there  is  a  deficiency  in  these  particulars  which  suggests  somewhat  pain- 
fully the  idea  of  poverty  in  literary  resources.  Still,  he  is  conscious  of  power.  He  feels 
that  the  author  has  reached  the 'end  of  writing,  while  he  seems  deficient  in  the  qualities 
bv  which  that  end  is  ordinarily  gained.  Like  the  famous  sentence  of  Massillon  at  the 
cumraencement  of  his  sermon  on  the  death  of  the  Duchess  of  Orleans,  "  God  only  is 
great !" — which  simple  words  caused  a  vast  assembly  to  bow  their  heads  in  worship  and 
y^ye — the  words  of  Bunyan  seem  possessed  of  a  power  of  which  no  critical  account  can 
be  o-iven.  The  explanation  is,  in  part  at  least,  that  these  words  were  forged  upon  the 
anvil  of  experience,  and  were  ejected  with  the  concentrated  momentum  of  years  of 
emotion  and  thought. 

So  it  has  been  with  all  great  orators.     The  finest  similes  of  Daniel 

All  real  eloquence  Wgjjgter  were  not  wrought  out  at  the  moment  when  they  leaped,  as  if 
jprings    ro      p         unbidden,  from  his  lips.     They  were  the  fruit  of  hours  of  elevated 

soiial  experience.  '  ^  J 

communion  Avith  nature  and  with  truth,  and  when  they  were  uttered 
Webster.  they  were  a  lightning-stroke,  because  the  massed  electricity  of  vast 

hidden  regions  of  lofty  emotion  found  vent  in  them. 

Very  simple  were  the  words  of  AVhitefield.     The  rudest  collier 
among  his  audiences  could  have  uttered  them  as  easily  as  he.     Yet 
when  he  raised  his  hands  and  exclaimed,  "  Oh  the  wonderful  love  of  Christ!"  vast  assem- 
blies were  bathed  in  tears,  because  these  words,  when  uttered  by  Whitefield,  meant  vastly 
more  than  when  uttered  by  an  ordinary  man. 

Napoleon's  charge  at  Lodi  carried  his  troops  victorious  over  bat- 
Napoleon.  ,.iTi  11  1  1  n  i-ni 

teries  which  had  mowed  down  the  columns  of  every  other  h  rench 
general,  because  at  the  moment  his  whole  military  history  w'as  brought  to  the  minds  both 
of  friend  and  foe,  and  the  united  force  of  a  hundred  battle-fields  swept  over  the  bridge 
of  fire.  The  great  chief  himself  recognized  this  principle  of  cumulation  when  he  said 
to  his  army  in  Egypt,  "  From  the  summit  of  those  pyramids  forty  centuries  look  down 
upon  you."  The  deeds  witnessed  by  those  mute  sentinels  of  history,  during  two-thirds 
of  the  v.'orld's  life,  commingled  with  the  deeds  of  to-day,  and  every  blow  of  the  modern 
army  gathered  into  itself  the  combined  energies  of  ages  of  heroism. 

The  words,  as  well  as  the  deeds,  of  i30wer  which  have  moved  the  world  have  eve/ 

been  the  voice  of  the  accumulated  experience  of  generations.     So  the  words  by  which 

one  individual  moves  another  must  be  the  voice  of  accumulated  personal  experience. 

^     „  Our  Saviour  penetrated  in  an  instant  the  hearts  of  all  about  him, 

Our  Saviour.  ^  i      i  ■  •    i 

not  only  because  he  knew  man,  but  because  i-^  '•  ■     '■■  ■  n  tried  as  man 


ISTRODUCTION  TO   THE  COMPLETE   WORK'S  OF  JOHN  liUSYAS.        15 

IS.  He  paints  heaven  and  the  glory  of  his  Father,  ho  describes  hell  in  lun^^uage  of  fear- 
ful power,  beeause  he  speaks  that  which  he  knows  and  ttstifus  that  whieh  he  has  aeen. 
John  could  not  be  conindssionc*!  to  write  the  Apocalypse  of  tlie  future  until  he  had 
bivn  shown,  amid  the  dark  lUDUntains  of  the  isle  of  I'atnios,  the  actual  vision  of  tho 
supernatural  world.  Even  Paul  could  not  be  entrusted  with  his  great  mi-ssuge  until  h« 
had  been  eau<;ht  up  in  the  third  heaven  and  heard  that  "which  it  is  not  lawful  for  man 
to  utter."  In  ordinary  speech,  the  wonls  of  an  eye-witness,  thoui,'h  they  are  the  same 
wonis,  are  always  uttered  with  a  zest  whieh  the  numufactured  utterances  of  a  mere  in- 
Vffltigator  can  never  acquire. 
Bunvan's  rude  and  unfinished  word-pictures  stiind  before  us  in  the 

'   I  II  !•  1111  ill  Hnnvnn. 

warm  colours  and  sharp  outlines  wliidi  belong  to  om  rather  than  repre- 
aentatioiis.  We  do  not  read  a  biography.  We  see  a  life.  Hence  we  arc  moved  by  IJun- 
yan's  words  as  by  a  cry  of  agony  or  a  shout  of  joy  uttered  at  our  side.  We  are  in  no 
mood  to  criticise  the  artistic  execution,  as  if  a  dramatist  were  exhibiting  before  us.  Here 
i*}  living  sutferiiig  and  actual  happiness.  A  human  heart  is  uttering  itself,  not  a  rnuhi- 
cal  tone  or  an  elocutionary  inllection.  This  is  the  power  of  reality.  All  the  rules  of  mere 
representation  here  fail  of  application. 

The  preacher  who  speaks  out  his  own  experience  has  a  power  which  transcends  all  tho 
canons  of  art  Art  will  unquestionably  add  to  this  power  and  bring  it  to  a  polished 
|K'rfcction,  but  it  will  not  create  it.  The  i)reaclier  who  moves  men  must  learn  to  say, 
not  only  "Thou  art  the  man,"  but  also,  "I  am  the  man."  The  former  without  the 
latter  will  be  scolding,  not  preaching.  It  may  be  very  faithful  and  very  just,  but  men 
will  grow  worse  under  it  rather  than  better.  The  latter  without  the  former  is  simply 
the  egoistic  form  of  tho  8en.«ational  style.  It  is  the  insufferable  personality  of  a  coarse, 
vain  man  thrust  between  his  hearers  and  the  truth.  liut  the  two,  united  as  tiny  were  in 
Bunyan,  cry  to  men  to  escape  the  city  of  Destruction,  where  /  lived  ;  to  roll  olf  their  bur- 
dens at  the  cross,  where  /  found  panlon  ;  to  avoid  Doubting  Castle,  where  /  was  ensnaretl; 
to  resist  the  Devil,  with  whom  /  contended  in  the  Valley  of  Humiliation;  to  eschew 
the  allurements  of  Vanity  Fair,  which  /  have  .seen  to  "  bite  like  a  serpent  and  sting  like 
an  ad«ler;"  to  seek  the  instruction  and  delights  of  the  Delectable  Mountains,  where  I 
have  ilrunk  of  the  river  of  Gotl's  pleiusure.s. 

There  is  a  sense  in  which  the  true  preacher  can  say,  "  We  preach  not  ourselvesi,  but 
Christ  Jesus,  the  Lonl."  There  is  another  sense  in  which  he  can  say,  "  We  preach  our- 
selves as  your  servants,  for  Jesus'  sake." 

BUNVAN'S  TIlOUaUTS  AN  INSPIRATION  FROM  GOD. 

Wc  shall  detain  the  reader  only  to  call  attention  to  one  more  element  of  Bunyan'a 
power.  He  wius  a  man  in  f^n^tant  communion  wifh  God.  His  spiritual  autobio^rrapliv  it 
Dot  nccdetl  to  a>.*<nre  us  of  this  fact.  All  his  writings  bear  testimony  to  it.  Su<m  a  fad 
is  of  course  beyond  the  scope  of  ordinar>-  literary  criticism.  The  power  of  the  men  who 
have  received  tVom  God  "a  mouth  and  a  wi.s<tom  which  all  their  advenuiriirs  are  not  able 
to  gainsay  or  resist"  is  a  mystery  to  the  critics  of  the  ScIumiIs.  They  fin<l  in  it  only  a 
new  proof  of  the  sufxirstilion  of  the  ignorant  masses,  who  can  lie  so  moved  without  any 
apparent  cause.  Hut  in  this  ca.<ie,  as  in  others,  the  foolishncns  of  CuhI  is  wis4>r  than  men. 
One  divine  word,  though  it  l>c  ever  so  8im|>le,  is  mighty  to  th(>  pulling  down  of  lite 
strongest  holds.     The  man  who  utt«T9  that  tlivine  worti  .  it  may  l)e,  not  v\o- 

quence,  not  learning,  not  logic,  not  any  of  tho  ordinary  t\-:  .   .he  orator,  but  lt<'  lias 

inepiration.     In  the  highest  spiritual  scnsr,  "the  inspinition  of  the  Almighty  hath  given 
him  understanding,"  and  with  underst^inding  corner  power. 


16        INTRODUCTION  TO  THE  COMPLETE  WORKS  OF  JOHN  BUNYAN. 

In  using  the  word  inspiration  we  have  restricted  it  to  ihought-m- 
oug    -mspira-     gpij-^tion.     TTorc^-inspiration  is  confined  to  the  superintendence  of  the 

tion    and    word-in-        '^       _  ^  _  ^    ^ 

spiration.  Spirit  over  those  who  spake  "  not  in  the  words  which  man's  wisdom 

teacheth,  but  which  the  Holy  Ghost  teacheth."  In  the  Holy  Scrip- 
tures both  the  thoughts  and  the  language,  so  far  as  necessary,  were  directed  from  on 
high.  "  Expressing  things  taught  by  the  Spirit,  in  language  taught  by  the  Spirit,"  is 
probably  the  idea  intended  in  the  words,  "Comparing  spiritual  things  with  spiritual." 

But  there  is  no  evidence  that  in  our  times  any  aid  is  given  to  utterance,  except  as  it 
is  given  through  the  thoughts,  emotions  and  purposes  which  are  created  by  the  present 
Spirit  in  the  soul.  That  form  of  inspiration  is  still  the  privilege  of  every  man  who  has 
become  united  with  God. 

The  original  union  of  man  with  his  Maker  is  a  union  of  nature — a  union  which  has 
been  broken  by  sin.  But  the  union  of  the  "new  creature"  with  the  Creator  is  a  union 
of  thought,  affection  and  purpose.  The  soul  experiences  the  modicum  of  truth  which  is 
conttiiued  in  the  heathen  idea  of  absorption  into  the  deity.  "  It  returns  into  the  bosom  of 
Divinity,"  not  to  lose  its  conscious  existence,  but  to  become  more  active  amid  divine  ac- 
tivities, to  become  more  loving  with  Him  "  who  first  loved  us,"  to  energize  its  will-power 
by  blending  it  with  the  will  of  God.  Just  in  proportion  to  the  perfection  of  this  union 
does  the  restored  wanderer  become  "a  partaker  of  the  Divine  nature;"  just  in  that 
proportion  he  can  say,  "I  live;  yet  not  I,  but  Chx-ist  liveth  in  me;"  and  just  in  that 
proportion  does  it  remain  true,  as  of  old,  that  it  is  given  him,  at  the  hour  of  need,  what 
he  ought  to  speak.  The  particular  words  will  indeed  be  modified  by  the  habits  and 
taste  of  the  speaker.  Here  comes  in  the  need  and  the  duty  of  per- 
Eeiation  of  cul-     ^^^^y  culture.     But  the  thought  or  emotion  will  issue  defined  and 

ture  to  inspiration.  ii-         ,.  ^  •     -,      t-  m     -i       -r  -i     •        •, 

strong  and  glowing  irom  the  mind  oi  God.  in  a  real,  m  the  most 
important,  sense,  the  words  of  the  man  of  prayer  are  the  words  of  God. 

The  inspiration  of  thoughts  is  a  higher  inspiration  than  that  of  words.  The  one  im- 
plies union  with  God  in  character  and  by  constant  communion.  The  other  may  be 
granted  to  a  Balaam  who  "loved  the  wages  of  unrighteousness." 

The  inspiration  of  Bunyan  is  the  inspiration  of  a  man  Avho  had  become  "  the  temple  of 
the  living  God."  When  this  fact  is  fully  comprehended,  it  ceases  to  be  a  mystery  that 
none  of  his  adversaries  were  able  to  resist  the  wisdom  and  power  with  which  he  spake. 
All  the  other  sources  of  strength  which  we  have  enumerated  sink  into  insignificance  when 
compared  with  this. 

Let  this  unquestionable  fact  be  a  rebuke  to  the  men  of  ambition  who  trust  mainly  in 
the  arts  of  popularity  or  in  the  forces  of  learning  and  culture,  and  convert  their  pulpits, 
the  one  into  an  actor's  stage,  the  other  into  a  professor's  chair.  Let  it  be  for  the  en- 
couragement and  joy  of  every  man  of  faith  who  puts  forth  all  his  powers,  however  hum- 
ble they  may  be,  in  close  and  constant  sympathy  with  God. 

Bunyan,  like  the  woman  who  anointed  the  Saviour's  feet,  has  done  deeds  by  the  sim- 
ple power  of  faith  which  shall  be  told  for  a  memorial  of  him  wherever  this  gospel  shall 
be  preached  throughout  the  whole  world.  By  the  same  faith  may  every  man  become  a 
chosen  vessel  to  bear  the  name  of  Christ  to  the  perishing  millions  of  earth ! 

"  When  one  who  holds  communion  with  the  skies 
Has  filled  his  urn  where  these  pure  waters  rise, 
And  once  more  mingles  with  us  meaner  things, 
'Tis  e'en  as  if  an  angel  shook  his  wings ! 
Ambrosial  fragrance  fills  the  circuit  wide, 
That  tells  us  whence  his  treasures  are  supplied  /" 


i\ 


^/POl 


/ 


r  ()  \  'V E ^^ T s 


\ 


»^MV  11/ 

.■«■•. 

'.r/i'    1 '  ■ 

.iitrm,  in  a  t'aith/iU 
i  11/  John  Hunyitn  ; 
'  rnlttri/rti  btj  Ihr  <iulhi>r,/or  the 
I  ■  •.,  '  it  itntt  l)fjfytr<i  Christiitn, 
JtnnUilri-N.H  to  lilH.H|>lrttuul  clillilnn.  IJI.h  l<iw<irli;lii 
by  birtli.  Ills  mix<><Uy  i'IiIMIummI.  I'°i'ars(ir  fiitiint 
rotrlbtilltiii.  IiilciiNo  (llt-liki-of  rfllxloiiM  ililiiKK. 
8IIII,  lHt:rt>iitly  HtiiH;kttl  at  tlii>  s\it\it  of  urtt-ss  kIii 
In  pri>fo*->ril  I'lirlsilniiN.    His  n  ipo  from 

licnlli.     His  wlfo  itiiil  luT  mini  'ii— a  re- 


iii.kiit  »  MTiiiiiii  uii  MilibuDi-brt-ukint;.  (.'uiivicU-tl 
While  playliiK  a  kiiiiio  of  "Cat."  IU'|>rciv«<l  by  a 
woman  r»r  .Hwi-arlut;.  aiitl  lircak.s  It  o(r.  Kerorm.s 
Kfiit'nklly.aiiil  I.h  wt'll  plt-asiHl  witli  lilni!«<-ir.  Ills 
b«>U-rlii.  ■    ii(-ln«.  SliniKiiorantof  rhiisl. 

Tbf  bill  Man  womon  of  U<-<irori.l,  and 

itc-  1    !  .v.TH  Ills  false   posliliin.    A 

•t  of  "lUinlors."     Ilollg- 
i'  '\  by  tbi-ni  Into  open  Hin. 

Hi>  bvKint  to  iiiiili-mianil  TauTH  KplNtK-M,  and  to 
M-v  that  f-t!'li  on  ?')»•  j>nrt  of  mmi   !••  tb>'  condi- 


tion nf 
hlM  fall! 
I-     ' 


to  tf8t 

:'<y'n  tlio 

'    U     lU    llU   llll- 

f  a  mountain, 

.   .  .       \   ii    .it   \\all  111 

II.  Willi  u  narrow  opr:  .:b 

.ivstriv.  v!n.nti  r.    I-  .  .!b 

1  ;».i  by  l«.»rn- 

'lit  tliono  who 

>  ••  ir  for  (I  spfclal 

K  It  at  ln.<<t  In  tb» 

-  -•  ' - tr 


tntuKtii,  but  IH  rt>»tniin(.Ht  by  (t-nr.  Kaiiciuit  Hyiii- 
boU  InlrrcMt  liliii.  Iaiiik**  for  n  Mpovlal  mil  tn'o 
tltp  kinxdoni.     Ix»v«  for  tin-  fb-ol* /». • 

la  linttrurtiMl  )>v  IU>v.  .Mr.  UtfTonl  of  Ikslfor 
:(-  "'Hi  ■'  «if  "  pllurliii'n  I'ri'wi''-. 

\  '  lid  Kbarp  trmptittliins.     Ki-arN 

t.  I-'  •'■■■•  -'•■       ^  "••■ 

n   ' 

li,:., 

It  tM  .  .\  <' mull  lb  U  (uily  In  lbi>  jh-hi-i-  id  »to<l.     .»->-«> 

H.-  ir  i>.r  fur  blM  wlfi<.  mid  tbi>  aiiNWir.  llUirlaU 
:ii  iitiitiiiK  witb  the  vlitlbt*  (llurrb.  Now  tt-mptu- 
t  Ills  at  M  time  of  bodily  w<-akn<>9w.  T)i«  nnni 
triumph  ~ 00-43 

A  Itrir/  Aeetmnt  «^  IK*  Aulhor't  Chit  to  Iht  Work  tif 
lh<  MiniMry. 

\%  iir^t'd  to  exhort,  thrn  to  »tt«nd  nivctlnsa  In  th« 
'Hiuntrr.     Kloda  in«n  »w«keDwl  and  coav«rt«iJ. 

3 


rrtacln-s  tin-  ti-rrorH  of  thi'  Lord  uh  b«-  hlinH<df  f»«ll 
tbeiu.  Tlnn  prcacheR  ji-^iis  Christ  In  all  IiIn 
onici«}<,  iiM  be  had  dl8covL-r«'d  tin;  plan  of  italva- 
tloii.  Thon,  having  Icanud  tbi-  inyxtory  i»f  tlu' 
union  of  the  bidhvliiK  KonI  to  chrUt,  he  prrnehen 
that  truth.  Thin  contlnni-H  tlve  venrN,  till  bf  l» 
cast  into  prison,  tp  bt:ai    ;  lui 

Twice  as  loiiK  as  III'  had  I' 
rlenee.s  and  trials  In  the  u......  ..  /..,/'^  ...-(>;> 

A  Jirie/ Account  of  the  Author' it  Impriaonment. 

's  arrested  for  holding  iinlawfnl  nh8einbla({es  and 
conventieh  N,  and  lies  In  Jail  twelve  yearn.  Th« 
trial  of  parllnit  from  his  wife  and  children.  Hit 
spiritual  experiences  lu  prison 70-78 

A  Otntinutition  0/  ^fr.  ISuniinn's  Life;  beginniity 
U'hcrr  he  trft  off,  ami  conflintiiii/  u-lth  the  Thnr  iinti 
Manner  0/  Am  Death  ami  Uurial :  tot/ether  u-ith  Am 
True  Chnracier,  ite. 

He  In  relea.sed  from  pri.son  by  tbo  good  otncen  of 
Dr.  Karlow,  bishop  of  IJncoln.  He  contl'ntieH  hU 
labors  as  before,  notwllhslanillnx  tin-  hiw  which 
wiw  still  In  force.  Tuki-  •  u  .m  ..•«•  of  the  law 
KlvlnK  liberty  nf  cons)  ^-li  he  pen>*- 
tratoH  Itii  evil  de<il|:n.     1.  >pet  In  Bed- 

ford, which  In  thrunKed.  Illh  indltlcal  teachiliK. 
PreacheN  often  In  London 74-r'- 

nunyan  waw  converted  In  bftS;  wiiv 
November  rj,  KWiJ;  wa.s  reh-aiwHl  In  !■ 
Iinprlsoneil  for  six  vi  iirs,  IioIiik  a' 
preach  I  iiK  from  the  worils.  "  I  lost  II 1 

the  .Son  of  Ct«Hl7"     He  wn.M  iiKaIn  ; 

lniprlNono<l  for  hIx  inonthN  more.  Piirlni:  lii<- 
InNt  ypar  he  wan  eUvti'd  pantor  nf  a  ehiin-h  In 
lieilford.  II«  never  Ravo  olTenc*';  in-ver  re- 
proached or  re  vIIimI  any.  IIIn  fUnilly  ilLiclplUie. 
IIlH  laxt  M«rvlro.    HlN  atrkncw  »n<l  denlh 7S,  77 

A  Brief  CTttiraelrr  of  Mr.  J(|kn  Bimj/an 

Mr.  John  Uunj/an'M  Dying  Setyinys. 

ftf   Hill - 

Of  the  i.onl  H  day,  M-rnionn.  MnU  wvwk-dMyn—    iiU 

Of  the  b»ve  of  the  world. W 

or  nulTerlnK J9,  SI 

Of  drutli  and  Judgniettt.  SI 

Of  the  Joy«  of  hriivpu..  "' 

Of  tha  torinenl«  of  hell. 


Puattcript,    By  R«brrt  I'hUip. 
HI*  rvleiuM*.    Tb«  daed  of  bU  proftis- 
of  bla  dwUi. 


Tli« 


IT 


IH 


CONTENTS. 


The  PHf/rim's  Progress  from  this  World  to  tfiat  tvliich 
is  to  (Jouif,  delivered  under  the  Si>ailUude  o/aVri'iini. 
fn  two  iiarts.    Fart  I. 

The  Ai'THORS  Apology  {in  verse).  Unpromedi- 
Uitfcd  Ijeginniuguf  the  allegoij-.  Various  opin- 
ions of  it  among  the  author's  Iriend.s.  Defence  of 
the  allegory  as  a  mode  of  religious  teaching^  by 
three  arguments.  The  benefits  of  the  work  to  the 
careful  reader I^tc/esSo-Hl 

I'liAP.  I.  The  "den"  where  the  book  was  written. 
Chrisilan's  home  and  family  in  the  City  of  De- 
struction. Evangelist.  Oflice  of  fear  in  the  con^- 
mencement  of  a  religious  life 88,  89 

UHAP.  II.  The  i^eriod  of  conviction  and  inquiry.— 
His  neighbors  Obstinate  and  Pliable,  and  their 
characteristic  talk  and  adventures.  The  Slough 
of  Despond.  Many  are  called,  but  few  are  choseti. 

S9-92 

Chap.  III.  Justification  hy  faith  and  by  works.— ^U. 
Worldly-Wiseman  and  his  preaching.  Christian 
tries  to  be  saved  by  becoming  good.  Mr.  Legality, 
and  Mount  Sinai.    Evangelist  again 93-96 

Chap.  IV.  The  act  of  conversion.— Chv'\s{\a,\\  enters 
the  wicket-gate  through  faith  in  the  directions 
of  Evangelist,  but  is  without  the  assurance  of 
forgiveness    until    he  sees  the  cross  of  Christ, 

^   Good-will  the  gate-keeper '- 97-99 

y— -k^llAP.  V.  The  teachings  of  the  Spirit.— The  Interpre- 
ter's house.  The  grave  person.  The  dusty  room. 
Passion  and  Patience.  The  oil  of  grace.  The  vic- 
tor's courage  and  reward.  The  apostate  profes- 
sor. The  vision  of  the  judgment  day 99-103 

Chap.  VI.  I'aith  before  the  crow.— Christian  gets 
rkl  of  liis  burdea^  The  full  joy  of  the  convert. 
The  robe,  the  mark,  and  the  sealed  roll.  Christ's 
righteousness,  the  witness  of  the  Spirit,  and  the 
assurance  of  the  iiromises 104 

Chap.  VII.  Early  Christian  experience.- Simple, 
Sloth,  and  Presumption  asleep."  Formalist  and 
Hypocrisy  propound  their  theories  of  salvation. 
The  hill  Difliculty  reached.  Christian  goes  up. 
The  ritualists  attempt  to  go  around  it,  and  perish. 
Christian  sleeps  in  the  arbour,  halfway  up,  and 
loses  Ijis  roll.  He  gains  the  top  of  the  hill,  and 
hears  of  lions  in  the  way.  Mistrust  and  Tim- 
orous. Having  lost  the  promises.  Christian  is 
lull  of  fear  and  anguish.  Returns  for  his  roll, 
iind    regains    the   top  of  the   hill  at  nightfall. 

10-3-108 

Chap.  VIII.  He  unites  with  the  visible  Church. — The 
palace  Beautiful.  The  lions  lie  at  the  entrance. 
They  are  found  to  be  chained,  and  incapable  of 
in''.'::,l*ief.  The  Porter  questions  him  concerning 
the  lateness  of  his  arrival.  Discretion  farther 
interrogates  him,  when  Pietj',  Prudence,  ani 
Chaiityare  appointed  to  examine  him  fully  as 
to  his  exfjerience.  T)ie  Lord's  Supper,  and  the 
discourse  at  the  table.  He  lodges  in  the  chamber 
called  Peace,  which  he  terms  the  "  next  door  to 
heaven."  The  second  day  he  is  taught  the  life  of 
Christ,  and  the  history  of  his  Church.  He  is 
shown  the  armour  of  God  prepared  for  an  innu- 
merable number  of  future  pilgrims,  and  also  the 
weapons  of  ancient  heroes.  Tin;  third  day  he 
has  a  view  of  the  Delectable  Mountains,  where 
pilgrims  receive  on  earth  an  antepast  of  heaven, 
and  whence  the  gate  of  the  Celestial  City  is  dis- 
tinctly seen KKJ-IU 

CiiAP.  IX.  The  ministers  of  the  Cliurch  now  har- 
ness Cliristian  with  an  armour  of  proof,  and  he 
goes  on  his  pilgrimage  again.  They  carefully 
conduct  him  down  into  the  Valley  of  Humilia- 
tion.   His  desnerate  flght  with  the  flend  Apol- 


lyon.     He  comes  to  the  Vallej'  of  the  Shadow 

of  Death Pages  iW-Mi 

Chap.  X.  He  meets  two  renegades,  who  bring  an 
evil  report  of  the  way.  He  passes  through  the 
valley  in  the  niglit.  At  the  farther  end  he  conies 
upon   tlie  cave  of  the  giants  Pope  and   Pagan. 

liii-i-ia 
Chap.  XI.  Fellowship  within  the  Church. — C-'hristian 
overtakes  Faithful,  and,  getting  the  start  ol  hiiu, 
Jtills  down.  Faithful  helps  him  up,  and  gives 
him  the  news  from  their  native  city  since  he  lolt 
it.  Plialjle's  reputation  after  he  turned  back. 
Faithful's  encounter  with  Wanton.  Adam  tho 
First  and  his  three  daughters.  Faithful  is  at- 
tacked by  Moses,  and  rescued  by  Christ.  He 
passes  by  the  palace  Beautiful  in  'lis  liastt  to 
press  on.  v^hristian  regrets  that  he  did  so,  and 
thinks  he  lost  much  good  by  nesilecting  to  join 
the  visible  Church.  Meets  Discontent  and  Shame. 

12J-12.1 
Chap.  XII.  Intercourse  with  emptp  yrofessors  in  the 
Church. — The  wonderful  eloquence  and  ortho- 
doxy of  Talkative.  Faithful  is  fascinated  by 
him;  Christian  exposes  him.  I'aithful  Ihen 
probes  him  by  avoiding  discussion  and  talking 
of  "  heart-work."    Talkative  departs  disgusted. 

12-3-130 
iC'HAP.  XIII.  The  martyr  trial.— T\ie\T  former  pas- 
tor and  teacher.  Evangelist,  meets  them.    Tlieir 
jjoy.  He  warns  them  of  coming  persecutions.  The 
T^ty  of  Vanity  Fair.    Its  history.    The  way  to  the 
'  Celestial  City  lies  through  the  middle  of  it.    The 
people  deride  their  pilgrim  garb,  their  dialect, 
and  their  contempt  of  tlie  wares  of  tlie  place.    A 
great  hubbub.    They  are  arrested,  and  put  into 
a  cage.  They  are  beaten,  led  through  the  streets 
in  chains,  and  put  into  the  stocks.    Their  trial, 
vl-'aithful  is  burned  at  the  stake.  Christian  escapts. 

-and  goes  on  his  way...] 131-Iofi 

Chap.  XIV.  ExpedierTi^ in  religion.— C,\iT\n\\An  has 
a  new  companion  in  Hopeful,  a  citizen  of  Vanity 
Fair,  converted  by  the  martyrdom  of  Fiiitlifu). 
They  encounter  Mr.  By-ends,  who  defends  the 
practice  of  prudence  by  pilgrims  that  they  may 
keep  out  of  trouble.  They  refuse  his  company. 
Mr,  Hold-the-v.'orld,  Mr.  Money-love,  and  Mr. 
Save-all  appear,  who  succeed  in  proving,  \<>  the 
full  satisfaction  of  Mr.  By-ends,  that  a  man  may 
u.se  a  Christian  profession  as  a  means  of  niakina 
money.  They  put  the  point  to  Christian,  who 
shows  that  tlieir  doctrine  is  heathenish,  hypo 
critical,  and  devilish.  Tlie  pilgrims  leave  them 
again,  and  cross  the  plain  Ease.  Demas,  and  bis 
silver-mine.  By-ends  and  his  friends  enter,  anu 
perish  in  the  pit.    The  monument  of  Lot's  wife 

hard  by VXi-Ui 

AP.  XV.  Wanderings  from  the  way.— Thv  rtvero) 
God  and  its  delights.  The  way  beyond  it  rough- 
They  turn  into  By-path  Meadow.  Vain-confl- 
denee,  and  his  fate.  Captured  by  Giant  Despair 
Thrownintoadungeon.  CruellyLealen.  Tempted 
to  suicide.  Christian  remembers  Ihe  key  called 
Promise  in  his  bosom,  by  which   they  escape. 

The  monument  of  warning 112-147 

Chap.  XVI.  Visions  of  eternity.— The  fate  of  false 
professors  at  the  hill  Error,  the  mountain  Cau- 
tion, and  the  by-way  to  Hell.  The  gate  of  the 
Celestial  City  seen  through  the  shepherds'  glass, 
but  dimly  from  their  want  of  skill.  The  shep- 
herds warn  them  to  beware  of  the  Flatterer  and 
of  sleeping  on  the  Enchanted  Ground,  and  give 
them  a  note  of  the  way.  Bunyan  awakes,  art) 
for  a  time  loses  sight  of  his  pilgrims U7-14> 


COyTh'STH. 


If) 


.hM  '.^\'''  ^•'■■ri.,-u  and  dangrr*. — Wlii-n  tl>o 
ilrmiii  [l><*  |tll|{rliii!t  lire  at  llit>  «>p«-n- 

lug  «tl  .V  till-  dial  caiiii'  iliiwii  li«>iii  lUtf 

hilitl  <il  H>iu-fil,  llirdiinh  wliUh  I^uorjujci'  ciitt-rN 
llio  (mill.  A  ilikrk  lam-.  A  man  lioiiuil  iiiiil  liuriio 
by  ^^  vi'M  th'VllH  l»  llu-  lly|MMTU<->»'  kuIo  to  tlir  pit. 
Mr.  l.iltlf-fultli  ami  tht»  roliU.TN.  Falnt-licurl, 
llisti  UHt  aii>l  (itilll.  Tilt'  KIiik'^  champion,  Ciit-at- 
KIUCI-.  Sliiii'p  it<'lia(i<  bflwcrii  (.'lii'l>llan  ami 
lii>p< ml.  .V  l>la<-k  man  cluil  In  wliitt*  fiiilcoa 
Uit'Ui  irom  llie  \vay,utul  sprlntrt  u  not  over  them. 
A  (thlniiii;  one  (IfUverx  llu-ni  and  oliitJttlKcs  ilinn. 

7'!/. 

v'liAi".  XV III.  A  /tnnt  examtnalton  qf  /u- 
<ni/A4.-Tli«'.v  moft  uili'iinlvt'  .\(liflNt,iiii>l  iiii|uiif 
a»   to   llio   Iriitli   i>r  Ills  ii.sot'itlitii.H.      I'lii-y    rtslsl 
ilrowKliii-MH  uptiii  tliit  KnrhantttI  (irouml  liy  rv- 
vlfwIiiK    tiiv  doctrine  of  JustUli-atloii  by  hkltli. 

\rM-UU 

Oh  AH.  XIX.  Ttif  nrcfMsity  of  tin  inteUnjrut  /iiilh. — 
A  (lUoouFM' Willi  iKUxiuiicf,  un<l  nil  «-xp>uiUi't' of 
hlit  fiilll.-H.  Tlif  t>rtkc  of  tvar  In  rvflK>"»<  The 
cuniiea  i>f  ImokAlltlInK 1«0-Hl."> 

Ollviv  XX.    TUe  yliui/    r.  '    /i.  — From    tlit- 

1  n.  :..Ma<^Hl<ii>>iiml  tin  >  uitt  oi  IIidIhIi. 

T;iK  ll<-ll»  UlMin   tin-  boi ...  .iv.'li,  III  slulit 

or  till'  Cilfhllal  city.  IlN  iH'uutieti  aiul  Um  frullM. 
Two  hliliiliiK  oiu-ji  imt't  tliftn.  To  lliclr  ronstt-r- 
nnlloii,  they  nro  letl  to  u  river  wlUch  soparalvrt 
llieni  fnmi  the  city.  The  .shining  oihh  us.suru 
tlit-m  that  th*-y  inunt  k'*  throiiKh  It,  ami  that  only 
Kiioch  mill  Klljiih  Uiul  fouml  any  othi-r  way  to 
tin-  k;iib'.  Thi-y  ••iiUr  the  river.  Ho)H-riil  l.s  culm, 
luit  I  I.I  Utian  l.>  alm<><«t  In  despair.  TIm- dKcovery 
of  Ji.siis  rea.sMureH  him,  mid  ilii'y  i'«>a('h  the  far- 
ther bitnk,  leaving  their  mortal  K»rmentH  in  the 
river.  .V  convoy  of  nngols  eondii<-tH  them  ubovc 
t!.  r>;;lonitof  the  iilr  to  the  Kate.«  They  pre.sent 
t!ii:!  Ti-denthtls,  niid  enter  uiKin  tin*  Ji>y  of  their 
Lord.  Meanwhile.  Ignorance  cpi-ms  the  rivor 
with  enne,  with  the  ulil  of  n  ferryman  named 
V'      •     •  ■'  ■    '      "    • -ato 


n.    '        1  ■  .  I  iiini  throiiKh  the  air  to  the  gnte 

Hi  :•   I'  :  III  I  ,.   i.iU  hIiIc.   There  they  lhru.tt  him 
III.    .So  there  U  u  way  to  bcdl  frum  li>«s  very  giite 

of  beftven - I0«J-170 

VTir  eonctution  (In  verae).    Tlie  aathor'a  raiillon  to 
lh«  rtsadiT 171 


t. 

.»; 

knit.     I 
Cll  ^ 


■■'  •   '  "  trt  It,),  uhrrrtn  I*  Met  forth 

■>ut  nf  ChriMtiftn'M  H'i/e  mut 
;  Uirir  ,i,i'<r  r,,iu  Journey  and  iiftfe  Arri- 
Itrairrd  (.\iunlry, 

A    colloquy    (In    vi-nte)    with     thn 
t    hotik.      He  nnnWi-rK  Mm  <ibJ)-<-tl)init  to 


""•truth,    ttrrat-hmrt,   iJrtftonft- 

irs-i7i 

.  vUlt  the  fity 
pRtid  drcnmit. 


Tl.i'  b<iy« 


.V Voiding   the  Uoetrliiul   n,,.  .,^ 

Uiey  make  no  uttempl  to  Ih-  ,,r 

the  law,  but   pi'tM-ecil  at   t>n«-e   !  _  ,i. 

whrre  Ihey  uiv  alermed  by  the  barkliiK  ol  h  dc^. 
Alter  mileh  kinH  klliu,  tlu-y  are  riH-flvt-|,  th<i;i!r»i 
Mercy  falnt-s  from  fear  of  ri-jeellon     / 

CiiAf.  111.  They  omit,  to  luk  u(  Um*  . 
cort,  and   In  coiimciiiu'Iii-.  iii.i    i,\    im, 

lll-luvoured   ones,  and    I., 
eat  rorbldd<n   frilll.     TIm 
lit  the  Iiiterprelur'M  Iioiihv.    IHver^ 
of  ptlKrlniH 

I'liAi'.  IV.  The  wiiMhlng  of  rexcnerutiou  .lo.!  ihe 
oealliiK  of  thr  Splrll.  The  roln-  of  Chrl-xl  >  rir.bl. 
eou>«iiesx  brointhl  forth.  The  pIlKrllilM  put  It  on. 
A  pii.stor  and  K»lde  KriinteU  llieiii  toalleiiil  thetc 
In  tliilr  Jouni.y liU-lOT 

Chat.  V.  The  muddy  lenchliiK  of  iinwortby  min- 
iNlrrs,  and  how  t<i  make  It  clear.  They  iitbinpt 
to  enter  the  vUlltle  Chureli.  but  meet  thil  liiinn, 
backed  by  ii  Khiiil,  who  deelares  that  they  nhnll 
not  enter.  .Mr.  (ireat-heurt,  their  K»ldc,  hlayii 
the  Klani,  nnd  they  mre  admitted  to  Ihf  palace 
I  Kiaullliil  with  miiNlu  ami  Joy.  The  lioyx  iire 
ciircrully  catechised,  and  commended  to  the  I'nr- 
tlier  lii.structloiiH  of  their  mother,  tli<-  workn  of 
nature,  the  Hllde,  and  the  Church I'i7-.W8 

Chai*.  VI.  Mercy  Iiiin  it  Niiltor,  who,  upon  dUi-over- 
liiK  that  HJie  leads  n  life  of  benevolence,  retire*  In 
UlMKUHt.  Matthew  iniidc  111  by  the  fruit  he  Ht« 
near  the  Kiitc.  Dr.  skil!  tries  tocurc  iilm  by  re- 
MkIoum  rltex,  nnd  falls.  He  th«-ii  ^ives  him  the 
lle.sh  nnd  IiIihkI  of  Clirist— "c<ir/ie  et  ninguint 
t7i(i>ri  "— and  life  ivIuriiH  to  lilm.  The  boys  re- 
ceive special  Instruction  In  the  Churcli,  uud 
InsplrlilnK  vislonn  me  given  to  them  all.  Mr. 
Oreat-heurt  returns  to  accompnuy  them  to  their 
Journey's  end.  Chrlsllniin  lenve«  her  contribu- 
tion for  the  support  of  the  Church  wlili  the  I'or- 
tcr,  nnd  they  commence  their  Journey Jci-'JC 

Chai'.  VII.  Their  Joys  In  the  ctiinmunlon  of  the 
Church  seem  tii  l>e  uttfrol  by  the  birds  alHiiil 
them,  riety  presents  them  witli  a  s<'hi'tiie  of  ihn 
Church  covenant  and  cr«-«-<l.  They  uo.lnwn  Into 
the  Valli-y  of  Humiliation,  the  peciillarltleM  nf 
which  are  descrilx'il.  They  HPt«  the  place  of  Chrlii- 
tlan's  encounter  with  Apollyon,  and  the  iinirkH 
of  the  Ilghl.  They  enter  the  Valley  of  the  .'^liadour 
of  Ii^'iith.  The  proper  use  of  spirituous  llijiiorM — 
as  a  medicine  In  an  )-inerKency,  not  as  ii  ln-veruK* 
habitually.  .Sntiin  ap|M-un  In  front,  but  viiiil<>neH, 
appeam  again  as  a  lion  in  the  rear,  but  rein^lx 
Iterkiie.ss  fails  upon  lln-in.  They  Htniul  sllll  tmU 
pray  till  It  dlMip|M>ant.  Hnmiiel  dls<-over«  Iho 
ditreri-nce  Ix'tween  dis<dpllne  an<l  punlNhinrnt. 
.Mnaren.  .Mr.  (Srcat-heart  hiut  a  dlopule  with  (j|»nl 
Mniil,  then  n  ront<'si,  nnd  kllU  him 'JM-3U 

(*HAf.  VIII.  They  find  n  hero— one  llon«i»t  l>x 
name— "nct>ek  of  the  riKhl  kind."    The  hUtory 


of  Mr.  Kenrim' 
Chap.  IX.  Th. 

Ihnt  n  innn  m 

vlrtu<-s  of  pligritoM....~ 

CiiAi>.  X.  The  Inn  of  GnlMK  ' 


.a 


M 


1 


''  sin.    A  % 

II  thi'  King 

..    TUovloiUot 

.Idrtin,  with  »  m 

m.  ii.o  ihelr  pllgrlmitxe  i;._;  is,- 

t'HAr.  U.  They  vrtrlly  cr.walb«8la«ichur  Deapood. 


■  nd  Ha  r<iiir<H><i.  liaiD«  exhort*  theni  to  "drink 
Cr*ely"  of  Iho  "pur**  hltxid  of  th«"  KM»r"."  hot 
•ay*  nothing  In  fitvaiir  of  »  tievet  >  if 

ua«d  "(rvvly"  will    product?  the  v  t« 


20 


CONTENTS. 


Matthew  and  Gains  fall  into  the  common  error 
of  supposing  that  tlie  forbidden  fruit  of  Eden 
was  the  apple.  The  spiritual  advantage  of  hav- 
ing to  orack  "  hard  nuts  "  of  doctrine.  An  after- 
dinner  riddle— how  a  man  may  give,  and  yet 
liave  ten  times  more Pogres  219-222 

''■HAV.  XI.  More  riddles.  The  decays  of  nature  in 
the  aged  not  to  be  confounded  with  the  triumphs 
of  grace.  An  exercise  in  exegesis.  They  seek  a 
contest  witli  one  Slay-good,  a  giant  and  a  man- 
eater,  and  kill  him.  Mr.  Feeble-mind  rescued, 
and  prove*  a  man  strong  in  faitli.  Not-right,  his 
companion,  killed  by  lightning.  Matthew  and 
Mercy  are  married;  also  James  and  Phebe,  the 
daughter  of  Gains 222-22-5 

Chap.  XII.  They  resume  their  journey.  Mr. 
Feeble-mind  proposes  to  go  on  alone,  on  account 
of  various  scruples  and  infirmities.  Ready-to- 
halt  joins  liim,  and  offers  to  lend  him  one  of  his 
crutches.  Remhiiscences.  They  reach  the  city 
of  Vanity,  and  lodge  with  Mr.  Mnason  of  Cyprus. 
Religion  grown  respectable  in  Vanity  Fair  since 
the  mart.yrdom  of_j'ailhful.  The  pilgrims  re- 
main a  long  time  at  Vanity  Fair.  Mr.  Mnason 
gives  his  daugliter  Grace  to  Samuel  in  marriage, 
and  Martlia  to  Joseph,  tlie  sons  of  Christiana. 
Roman  Catholicism  appears  and  slays  many, 
carrying  off  their  children  to  be  nursed  by  its 
whelps.  Great-heart  and  his  friends  attack  and 
cripple  the  monster 225-229 

I'HAP.  XIII.  They  journey  on  slowly  on  account 
of  the  feebleness  of  the  women  and  children. 
They  enter  the  land  described  in  the  twenty- 
tliird  Psalm,  and  are  led  "into  green  pastures 
and  by  the  still  waters."  The  young  mothers 
commit  their  infant  children  to  One  who  prom- 
ises "to  gather  the  lambs  with  his  arms  and 
carry  them  in  his  boson?."  Other  provisions  of 
this  covenanTwith  believing  parents.  Mr.  Great- 
heart,  Old  Honest,  and  the  four  sons  of  Christi- 
ana kill  G'H*»4-JDe,spair  and  demolish  his  castle. 
They  release  Despondency  and  his  daughter 
Much-afraid.  The  pilgrims  rejoice  over  this  vic- 
tory, and  the  cripple^  Ready-to-halt,  and  Miss 
Much-afraid  indulge  in  a  dance  on  the  occasion, 
which  seems,  unlike  modern  dancing,  to  have 
had  nothing  lascivious  or  indecent  about  it.  They 
arrive  at  the  .Delectable  Mountains,  and  are  wel- 
L-omed  by  the  slieplierds.  They  are  shown  the 
wonders  of  the  place.  JIei'c5'  receives  the  present 
of  a  wonderful  mirror 229-234 

Chap.  XIV.  They  encounter  another  hero,  one  Mr. 
Valiant-for-truth  st^.l  covered  with  blood  from 
a  recent  conflict.  They  arrive  at  the  Enchanted 
Ground,  where  tlie  weariness  of  the  journey  in- 
vites to  fatal  repose,  the  last  danger  of  the  Pil- 
grims. Mr.  Standfast  joins  them,  who  describes 
the  offers  of  Madam  Bubble 234-210 

.  riAP.  XV.  Tlie  Land  of  Beulah,  the  place  of 
assured  !iop°  and  constant  peace.  The  summons 
comes  to  Christiana  to  cross  the  river.  She  con- 
fers with  her  pastor  and  takes  leave  of  her  com- 
panions. Convoys  of  angels  attend  her  to  the 
gate  of  the  city.  One  after  another,  her  compan- 
ions are  summoned  and  enter  upon  the  joy  of 
their  Lord 241-245 

Vhristian  Behaviour,  being  the  Fruits  of  True  Christi- 
anity.; leaching  JTusbuncls,  Wives,  Parents,  Children, 
Masters,  Servants,  &c.,  fwrv  to  Walk  so  as  to  please 
God  ;  luith  a  Word  of  Direction  to  all  Backsliders. 

the  epistle  to  the  Reader.  The  Author  writes  to 
show  the  relations  of  good  works  to  faith,  to 


apply  the  doctrine  to  particular  classes,  to  pre- 
sent the  subject  in  a  compact  form,  to  bear  hla 
testimony  to  the  power  of  faith  to  purifj'  the 
heart,  and  to  induce  Christians  to  do  well  the 
special  work  assigned  them Pages2i7,  24S 

Pkoposition  I.  Good  works  do  flow  from  faith : 
1.  They  can  have  no  other  source.  2.  Faith  re- 
veals proportionately  the  truth  which  excites  to 
good  works.  3.  Faith  lays  hold  of  the  strength 
of  Christ,  Avhich  enables  the  soul  to  practice  good 
works.  Objection.  Why  is  it  so  hard  for  men  of 
faith  to  practice  good  works?  Answer.  1.  Be- 
cause they  are  weak  in  faith.  2.  Faith  sets  up  so 
high  a  standard  of  good  works  that  believers 
undervalue  their  own  attainments 249-252 

Proposition  II.  Every  one  that  believeth  should 
be  careful  that  his  works  are  good.  Men  have 
erred  extensively  both  in  works  of  doctrine  and 
of  worship.  Tests  of  a  good  work:  1.  It  must 
have  the  word  for  its  authority.  2.  It  must  flow 
from  faith.  3.  It  must  be  rightly  timed  and 
placed.    4.  It  must  be  done  cheerfully 252-2->J 

Good  works  in  the  master  of  a  family. — These  i»iust 
have  respect  to  its  spiritual  and  outward  Avel- 
fare.  1.  He  must  rule  it.  2.  He  must  lead  it  to 
public  worship.  3.  He  must  call  godly  men  into 
it.  4.  He  must  attend  to  familj^  devotions.  5. 
He  must  exclude  ungodly  books. 

In  temporal  things.— 1.  He  must  obtain  a  liveli- 
hood for  it.  2.  He  must  be  moderate  in  liis  labour. 

3.  He  must  insist  upon  harmony  in  the  family, 
not  sulTering  children  to  domineer  over  servants 
or  over  each  other,  counting  a  personal  injury  as 
slight,  but  an  injury  done  to  God  of  great  impor- 
tance. In  case  of  a  believing  wife,  treat  her  as 
Christ  his  Church.  In  case  of  an  unbelieving 
wi'"e,  with  meekness  instruct  and  recover  her. 

Good  luorls  in  parents. — To  instruct  and  correct 
their  children 254-257 

Good  icorks  in  masters. — Get  servants  that  fear  God 
if  poss.;bl«;  or,  if  not,  seek  their  conversion  ;  not 
overtasking  them,  nor  threatening  them,  nor  de- 
ceiving them,  nor  circumventing  them 258,  259 

Good  works  in  a  ivife. — 1.  She  should  look  upon  her 
husband  as  her  head.  2.  She  should  be  subject 
to  him.  3.  She  should  shun  gossip,  an  idle 
tongue,  not  usurping  authority  over  her  hus- 
band, avoiding  immodest  and  shovry  apparel. 

4.  Yet  she  is  not  to  be  a  slave,  but  to  be  in  author- 
ity next  to  her  husband.  All  this  to  be  especially 
observed  toward  an  unbelieving  husband,  and 
still  more  toward  a  froward  husband 259-261 

Good  works  in  children.— To  honour  their  parents, 
to  aid  them  to  remember  their  love  and  care. 

261-263 

Good  wwks  in  servants. — Faithfulness  and  obedi- 
ence towai-d  believing,  unbelieving,  and  froward 
masters 26;^,  264 

Good  icorks  in  neighbours.— "Vo  be  upright,  kind, 
meek,  discountenancing  sin  in  them,  guarding 
the  tongue,  and  a  headstrong,  obstinate  way, 
and  eschewing  covetousness,  are  duties  among 
neighbours 264-270 

Solomon's  Teinjile  Spiritualized,  or  Gospel  Light 
brought  out  of  the  Temple  at  Jerusalem,  to  let  u^s 
more  fully  into  the  Glory  of  New  Testament  Truths. 

Introduction 271-273 

I.  Where  the  temple  was  built 274 

II.  WholHiilt  the  temple 274 

III.  How  the  temple  was  built 274 

rV.  Of  what  the  temple  was  built 27l> 

v.  Who  was  to  fell  those  trees  and 


coNTEyrs. 


21 


to  dli;  those  Htoiu><>  wltli  which 
Solomon     built     tlio     temple. 

J'dl/e  275 
VI    In    what    cuiiilltlon    tlio    tlnibur 
unil  sdiiH  s  wliorc  wlu-n  hroiiKht 
tu  bt<  hkUl  In  tho  bullilliiK  uf  ibe 

li'Uiple 270 

VII.  or  tlio  runiidutliiu  of  the  temple...  27d 
VIII.  i)f    iho     rli-hiir.sM    of    the    HtonoM 
whirli  were  litlil  for  the  fuiuuln- 

tloiiof  the  temple 277 

JX.  NVhioli  way  the  tnct'  or  front  of 

the  leinple  stixMl 277 

X.  Of  the  1-oiirt.H  <.r  the  temple 278 

XI    Of    the  crt-itl    brazen  nllnr    thnt 
Kt<HKl  In  the  Inner  court  of  tho 

temple 279 

XII.  or  the  plllarN  thnt  were  before  the 

porch  <>r  the  temple.. 279 

XIII.  or  the  helKht  orthrxe  plllarx  (hat 

thus  HtoosI  Ix-rore  the  poreh  of 
the  I'.iMir  of  the  temple 3S0 

XIV.  or  (he  <lmpl(er»of  the  pllliirs  of 

the  temple 2804 

XV.  Of  the  pomettrunate.s  adjoined  to  jy 

these  nels  (Ml  the  ehaplters. SD 

XVI.  or  the  rhahiH  thnt  wwri'upon  these   ' 
plllarM   (hut    stood    berore    tho 

temple 281 

XVII.  or  the  Illy-work  which  was  upon 
tho  ehnplters   that  were  upon 

(heHe  pillars  <>r  the  temple 282 

XVllI.  or  the  riishlon  (>r  the  temple 282 

XIX.  Of  thei>utwarUKlory  of  the  temple.  28:1 

XX.  or  the  p..r.-h  of  the  temple 2*1 

XXI.  or  (he  ornamentit  of  the  porch  of 

the  temple 281 

XXII.  or  (he  a>eent  by  which  they  went 

up  Into  the  porch  of  (he  temple..  285 
XXIII.  or  th<-  KatcH.  of  the  |H>reh  of  tho 

temple   286 

X.XIV.  Of  the  plMnaclcBof  the  temple •*« 

XXV.  or  the  jMirters  of  (he  temple ffl7 

XXVI.  Of  th«>  chance  i>r  the  p«jrterH  Of  Iho 

temple  more  particularly af7 

XXVII.  or  the  d<M)ni  or  the  temple „  288 

XXVIIt.  or  (he  leuvex  of  thU  gate  of  the 

temple 288 

XXIX.  \Vhn(    the   doors   of  the    temple 

wi-n-  mitde  of _ 280 

XXX.  How  the  d'Mtrsof  the  t4>mple  were 

adornetl „ 280 

XXXI.  Of  the  Willi  of  the  temple 200 

XXXII.  or  (he  itHrnUhliiK  the  temple  with 

preebius  HtoneM _ 291 

XXXIII.  Of  the  2»1 

XX.MV.  Of  (hf  :.• 292 

X.\XV.  of  thes......  ..J   V. >...  .   went 

up    Into    Die  chKral>era  of   the 

temple „ 202 

XXXVI.  or  the  molten  sea  that  wa«  In  tho 

temple _  308 

XXXVII.  Upon  whnt  the  molteo  s«a  stood 

In  tlie  temple _ 3M 

XXXVIII.  Of'  3H 

XXXIX.  •'  96 

XI-    "  ihls 

r  the 
'II  In 

th«  U  luple . — „  206 

XLI.  Of  the  rnndlestlelu  of  the  temple.  307 
XI.II.  Of    the    Iniiip*    lo-buiKlnff    to    the 

cundU'itlk-k.'t  iif  (lie  leinple  .  208 


X  I.I  1 1,  or  the   shew-bliail  nil    the  tfolileij 

table  In  the  temple ywjje  2M 

XLIV.  oi  the  hUudiTN  IxdonKlnR  to  the 
camlleHtlckn  uiid  lumps  ol  tho 

(••tuple 200 

XLV.  or  til.-  Ktuiir-dlKhet.  (Iia(  were  with 

the  Kiuilli  r.s  III  (lit-  ii-mpio jug 

XLVI.  Of  the  Koldeii    ton^s   belonging  to 

tho  temple !)go 

XLVII.  Of   (he   al(ar   of   Incense   In    (he 

•'••»pio .<ni 

XIA'III.  or  (he  Kohlen  censers  belonging 

lo  (be  temple ;|jj 

XLIX.  or  (he  KolcbiispiMinsoflhe  temple.  "Va 
L.  or  thobowl.4  and  bnsons  iM-long- 

InK  t«j  the  temple am 

LI.  or   the   flanoiiH  and    cups  or   ii>. 

temjile 

LI  I.  or  the  chnrgeni  of  the  lempb- 
LIII.  Ot  the  Kolnij.s  out  of  (he  temple  ...  ;iui 
LIV.  or   the  singers  belongliiK  to  tho 

temple jjff: 

LV.  or  the  union  of  the  holy  and  inoHl 

holy  temple nan 

ItVI.  or  (he  hoi  lent  <ir  Inner  temple amo 

LVII.  Of  the  veil  of  the  temple .•»» 

LVIII.  Of  the  d<K>rH  uf  the  Inner  temple     .11,. 
LIX.  Of  the  golden   nails  of  the  Inner 

temple .    811 

LX.  Of  the  Moor  and  walls  of  the  Inner 

temple „ m-^ 

LXI.  of  the  ark  of  (he  covenant  which 

was  pla.-ed  In  (he  Inner  temple.,  .tl.'i 
LXII.  or  the  placing  or  the  ark  In  the 

holiest  or  Inner  temple .Ill 

LXIII.  or  the  mercy-sent,  and  bow  It  wait 

place<l  In  the  holy  temple 3IA 

LXIV,  or  the  living  waters  of  the  Inner 

temple SI6 

LXV.  Of  the  chill  MS  which  were  In  the 

oracle  iir  inner  temple X16 

LXVI.  Of  the  hlKh  priest,  and  of  his  oflico 

In  till-  Inner  temple _ .117 

LX VII.  or  (he  high  prlest'h  going  Into  the 

holiest  alune SI9 

LXVI  1 1,  or  (he  hiKli  priest  going  In  thitber 

but  once  a  year SIO 

LXIX.  or  the  chernblms.  and  of  their 
beliiK  placed  over  the  mercy- 
seal  111  the  Inner  temple 830 

LXX.  Of  (he  (Iguns  that  w«-re  u|>on  the 

walls  of  the  Inner  temple CI 

Thf  J<  rii^<il>m  .s 
Vilrst  o/  itrn  . 

Sho '   ■'    ' 

fimi 

Un.l 

in  thr  imji/ o/  Ihrnt  thnt  iioultl  !■ 

fort  of  thotc  that  fnir  thr;/  hnn- 

Holy  Ohotl. 
Introtlucllon   ...  ..:  ,  .. i 

The  dlitclpleit  were  coiiiinuinU'il  l»  pri  it<  li.  "  ImkIii- 

nlng   at   Jerimalein."      liy    u   Jeiiiiuil<-iii    Hlniier, 

Hun 


l.u 

pr..) 

btK>. 

I.  Tb. 

1 

moMl   nwO. 

i. 

11  1 

of  hU  name. 

i. 

It  ^ 

lo  others.    4. 

It 

»p«-«- 

ol  Salan.    &.  Hui^i  si 

22 


CONTENTS. 


the  best  helps  to  the  Church,  because  of  the  severe 
contests  with  the  devil  they  have  in  parting 
from  him,  and  because  of  their  knowledge  of  his 
secrets.  6.  Sucli  sinners  are  apt  to  love  most. 
The  author  here  refers  to  a  story  that  Mary  of 
Bethany  was  the  same  Mary  who  was  a  public 
sinner,  and  who  aiuointed  Jesus'  feet  at  the  house 
of  Simon.  7.  Because  grace  finds  the  best  matter 
to  kindle  upon  in  such  sinners.  8.  By  saving 
such  sinners,  others  are   left  more  completely 

without  excuse Pages  330-346 

11.  The  application— 1.  Such  salvation  shows  the 
heart  of  Christ.  2.  It  shows  the  sufficiency  of 
the  merits  of  Christ.  3.  It  gives  encouragement 
to  all  to  come  to  Christ 34(}-o66 

The  Holy  War,  made  by  Shaddai  upon  Diabolus 
Jor  the  Regaining  the  Metropolis  of  the  World  ; 
or  the  Losing  and  Taking  again  of  the  Town  of 
MansoiU. 

The  Author's  Preface  (in  verse).  Answer  to  the 
charge  of  plagiarism  in  the  "Pilgrim's  Progress." 
The  history  of  Mansoul  well  known  to  many, 
especially  to  the  author.  He  knew  Mansoul  in 
its  sin  and  allegiance  to  Diabolus.  He  witnessed 
the  attack  by  Emmanuel,  the  final  capture,  and 
the  blessedness  introduced  by  the  victory.  He 
also  was  present  through  the  long  struggle  which 
followed  for  the  final  possession.  He  is  then 
uttering  no  fable,  as  many  authors  do 367-3{)9 

The  continent  of  Universe.  The  fair  and  delicate 
town  of  Mansoul— its  beauty,  dominion,  defences, 
and  entrances 370,  371 

The  history  of  Diabolus,  the  enemy  of  Mansoul ; 
his  origin  and  fall.  Diabolus  has  a  consultation 
with  his  officers,  and  it  is  agreed  that  Mansoul 
shall  be  assaulted  by  Diabolus  alone  in  the  guise 
of  a  familiar  animal,  concealing  his  intentions 
by  all  manner  of  deceit,  while  one  Tisiphoue 
should  lie  in  ambuscade  to  shoot  Captain  Resist- 
ance as  soon  as  he  should  appear  upon  the  walls. 

371-373 

Diabolus  appears  before  Ear-gate  and  demands 
audience  of  the  chief  men.  While  he  is  speak- 
ing. Captain  Resistance  is  shot.  Ill-pause  then 
makes  a  speech.  The  people  eat  the  forbidden 
fruit,  are  made  drunk  thereby,  and  open  the 
gates  to  Diabolus  and  his  crew.  He  is  chosen 
king.  He  deposes  the  Mayor,  Lord  Understand- 
ing, and  the  Recorder,  Mr.  Conscience.  He  dark- 
ens Understanding  by  building  a  wall  before 
the  windows  of  his  house.  Debauches  Con- 
science, and  then  persuades  Mansoul  that  the 
Recorder  is  crazy 373-376 

Diabolus  next  makes  Lord  Will-be-will  his  lieu- 
tenant, with  Mr.  Vile-affections  for  his  deputy. 
The  image  of  Shaddai  defaced.  Other  officers  of 
Diabolus : 376-378 

A  message  sent  to  Shaddai  concerning  these  trans- 
actions, who  forms  a  plan  with  his  son  for  the 
reoccupation  of  Mansoul.  Diabolus  endeavours 
to  conceal  this  plan  from  Mansoul,  Induces  them 
to  lake  a  new  oath  of  allegiance,  proclaims  un- 
bounded liberty  in  all  fleshly  lusts,  and  arms  the 
people  with  an  iron  helmet  to  cover  the  head,  a 
breastplate  to  harden  the  heart,  a  tongue  set  on 
Are  of  hell  for  a  sword,  the  shield  of  unbelief,  and 
with  a  peculiar  piece  called  "  a  dumb  and  prayer- 
less  spirit." 378-383 

VIeanwhile,  Shaddai  organizes  an  army  under 
Captains  Boanerges,  Conviction,  Judgment, 
and  Execution,  stout,  rough-hewn  men,  whom 
Shaddai  was   accustomed    to    put    in    the    van 


\ 


of  his  armies.    They  entrench   in  front  of  Ear- 
gate Pages  383,  38^ 

Diabolus  makes  a  speech  to  the  citizens  which 
sets  them  running  about  and  crying,  "The  men 
that  have  turned   the  world  upside   down   are 

come  hither  also." 384,  385 

Boanerges  utters  his  summons  at  Ear-gate,  but 
no  one  appears  to  listen.  At  last  a  conference 
takes  place,  and  each  of  the  four  captains  de- 
livers his  message.  They  demand  the  imme- 
diate surrender  of  Ill-pause.  Their  demands 
refused  by  Mr.  Incredulitj',  the  mayor,  who  de- 
clares his  belief  that  they  are  no  soldiers  of  the 
King,  but  only  vagabonds 385-389 

The  attack  commences,  directed  chiefly  against 
Ear-gate,  but  is  unsuccessful.  Mr.  Tradition,  Mr. 
Human-wisdom,  and  Mr.  Man's-inventiou  en- 
list in  the  army  of  Shaddai,  but  are  taken  pris- 
oners, and  enter  the  armj'  of  Diabolus  under 
Captain  Anything.  The  captains  succeed  in 
tearing  off  the  roof  from  the  house  of  Mr.  Under- 
standing with  their  missiles,  so  that  he  bad  much 
more  light  than  heretofore.  They  also  kill  Mr. 
Swearing,  Mr.  Whoring,  Mr.  Fury,  Mr.  Stand- to- 
lies,  Mr.  Drunkenness,  and  Mr.  Cheating,  and 
dismount  two  great  guns  at  Ear-gate,  called 
Heady  and  High-mind.  Mansoul  in  constant 
alarm  day  and  night;.  Perplexed  thoughts.  Con- 
science, the  old  recorder,  utters  woi'ds  like  great 
claps  of  thuuder,  so  that  the  town  would  have 
surrendei'ed  had  it  not  been  for  old  Incredulity 
and  the  fickleness  of  Lord  Will-be-will 389-391 

At  last.  Lord  Will-be-will  proposes  a  surrender 
upon  conditions  drawn  up  by  Mr.  Ill-pause, 
which  are  indignantly  -ejected.  A  mutiny  iu 
Mansoul  in  consequence,  convoked  by  Mr.  Con- 
acience  and  Lord  Understanding,  who  are  cast 
into  prison  by  Diabolus 391-394 

The  captains  send  a  petition  to  Shaddai  for  rein-  . 
forcements.    They  are  sent  under  command  of 
Prince  Emmanuel '. 394-S97 

The  town  now  completely  invested.  Mounts  are 
erected  against  it,  as  Mount  Gracious,  with  its 
white  flag,  and  Mount  Justice,  with  its  red  flag. 
Mansoul  is  silent.  A  parley  between  Emmanuel 
and  Diabolus,  but  in  a  language  which  Mansoul 
cannot  understand.  Emmanuel  then  addresses 
Mansoul  directly,  but  double  guards  are  set  at 
Ear-gate,  and  nothing  is  heard 397—101 

An  attack  is  then  prepared,  when  Mr.  Loth-to- 
stoop  appears  and  proposes  to  suri'ender  half 
the  town  to  Emmanuel.  This  rejected,  he  pro- 
poses that  Diabolus  shall  have  a  private  place 
within  to  live  in,  and  Emmanuel  all  the  rest. 
This  rejected,  he  proposes  that  Diabolus  shall 
■enjoy  the  hospitalities  of  the  town  on  an  occa- 
sional visit.  This  rejected,  he  proposes  that  the 
Diabolonians  of  the  town  be  allowed  to  remain 
unmolested 401,402 

Other  similar  propositions  being  rejected,  a  gene- 
ral attack  commences  by  all  the  captains. ..402-104 

Diabolus  then  vainly  proposes  reformation  instead 
of  surrender 404,  405 

Ear-gate  is  broken  down,  and  Emmanuel's  forces 
enter.  They  force  the  strong  castle  of  Mr.  Con- 
science, who  is  full  of  fear  and  perplexity.  Ill- 
pause  slain.  A  capitulation  proposed.  No  answer 
returned,  since  the  proposal  came  only  from 
Lord  Understanding  and  Mr.  Conscience.  The 
castle  of  Diabolus  forced.  He  is  summoned 
from  his  den  by  Emmanuel  in  person,  stripped 
of  his  armour,  and  exhibited  in  the  market-place. 
and  sent  away  into  a  salt  desert.   Mr.  Conscience 


CONTEyTS. 


i>a 


liunl  Uitdi-rNtniuIIng,  ftud  Lord  WIII-Ihi-wIII  put 
lu  prl.suii.  AftiT  pfiiltrrit  )><.-lltli>iiH  1)11  tho  purl 
of  tliu  town,  llie  Frliici*  nuiiiiiioiim  Itiu  priMitni'rH 
bt'ft>rt'  lilin.  Willi*'  tin-  vU-tory  K"li>i'd  l»y  Kiiiitiun- 
llfl  In  priM.-litliiit*«l  iinilil  miiiidIn  orcrlc.stlal  iiiilAlf, 
Ihi- priHonciH  .slioiitiiiK  AiiKu  I'liy-.i  Wt-lH 

Kfltsf  (Inn  •■••iiipled'  htilXiilNsloii  ol  tho  Will,  tlio 
UiidfrHiikiiiliiiK,  kikI  iIk-  < '<>iiscu-iii'<>,  a  iiiilvtTMil 
ttiid  i'(>iiipl>-i<-  piii'itoii  ix  prtK'titliiicd  111  Maiisoiil, 
mid  (lif  (own  ts  mil  U  Willi  rfjolcliiK -(UHlu 

Tilt'  piirllU-alluii  of  ihf  diy.  Tin*  trliil  of  tli<>  liliih- 
oluiiluii>  rfiiiuliiliiK  III  11,  iiiid  llu>  fXi-cuiloii  ul 
the  clik-r  o(  tlu-iii.  Tliu  luvu  of  KiuiiiaiiUfl  for 
llaii!>uiil  and  tliv  Ininquuttt  lio  gavo  continually. 

Eniinunuel  i-uiuinlls  MuiinouI  to  the  giildaiifc  or 
lUv  Holy  .Spirit,  wlio  utt  lord  Koorelary  Ix  to  tako 
of  ttif  ihlncH  of  Clirlsl  Hiid  to  hIiuw  unto  tlioin, 
•iicl  to  (hf  teacliliiK  ol  Kt'oordvr  t'oiiM-loiicv  lu 
nil  moral  duties.  NVarnliiK!<  and  In.strui-tluiis  of 
Kinnianutd  <aM33 

Mr.  I'arnal  aecurlty  Hiid  other  DlnlxdonlunsHcdut'e    , 
the  elti/.«-n!«  with  fair  and  deeepllve  words.     I'-ut^l 
ni»nui-l  wlihdrawN  Irom  ihein.  'I'Ih-  |i|iiIhi|i>iiI;iiiV| 
p<-tltloil  (heir  prince  to  rt'lurii.  ami  receive  fioni    I 
hint  In.struelloiiii  how  to  du  hU  work.    Mr.  I'ry- 
well   tllNCoverN   their   plot,   and   atiiiounce.s   thai    j 
IilatHiluii  Ih  aliout  to  iiiareh  aKaln.st  the  city  with 
an  army  of  Doubters,  under  the  eoniinutui  of 
Genenit  Incredulity.  The  corporation  (ukeineaK- 
uren  of  defence— V 1 7...  they  close  the  uatcs;  they 
•earrli  for  I>lai>oloiilanM  liirklnu  In  theclty  ;  they 
re«|ulre  of  oll'cndcrs   public  conlc^slon;  they  ap- 
point a  day  of  fanllng  and  prayer,  and   petition 
Shnddal  for  help „. «>-H0 

rhey  find  I)lulK>lonl(tn8  who  had  clmnKed  their 
nainen  for  cohci-nlnieiit,  ns  Ixinl  Covetousness 
wim  found  hid  In  Mr.  Mind's  Iiouhv  under  the 
ii.iiii.  'f  rrudent-thrllly:  in  (^>rd  Wlli-l>u-will'H, 
■  'I-.'  I.  L-<  IvIousnefiA  under  the  name  of  llarni- 
1.  vsiiuiih UO-V*) 

DIatx'lut  with  Ilia  army  Invests  tlte  rity.    Mans4iul 

app:!'  s    to   Ito-order  •■onsclenoe  for  ttdvico,  hut 

:••  comfort  till  Lord  UndontlundInK  ex- 

■lid   Inlerpr^lH  his  wordo,  when  the  cltl- 

tletermlned  resistance. 

1'  iicl  deceit.     Tin- eolllest 


I   into  the  CHMtle,  llllliiK   the 

^  of  lieil-ilre.    For  two  yeum 

au<k   14   hitU    the    lHaltoloniaiiii    liold    the    town, 

)lll(    rnii    kkI    iii>  nn-t-iM    (ii    th"   mmllH.     Th<'  p«-ti- 

tl'T  .  ■    .-e 


».    MIIIK 

Tliry 


(iiein    their 
y  for  iild, 

!    Iitar!tl\ 


nf   KmnMnuvl. 


I»>,  Mil 

MnHMiul 


n»«« 


l«r    .. 


rid 

— *»i.  *H 

tl  »>f  iHnboln*  nnd  hl«  prlnera  how  they 
In  R  plan  to 
'  Utia  worhl, 
.1*  .1.,!   they 


determine  to  withdraw  frOR.  liie  tuun  liit.i  tb« 
open  Held /'fj/r*  IU;Mb« 

While  this  diabolic  council  is  In  s.  ss i  aptalD 

Credence  receives  uu  order   Iniiii   i  Juiiialiii-I   di 
niecl  him  o:i  (he  third  day  In  (he  lldd— an 
Wlllcll   he  could    not   oonip|-eh>'ii>|   i|||    he  \ 
fornuHl   by   tin-   lord   secn-iary    ol    the   pi 
Itlabolus  and  of  the  coihImk  uI  l.iiiinaiiii. 
UKi'eularmy.     The  Joy  of  Miiii>oiil  uikI   Hi 
stvriiallon  of  the  eiiini),  who  Miihiliaw  to  ihr 
open  Held.    On  the  uppolnied  day,  I'.ipialn  <;re- 
deuce  liiakeH  a  sully.     A  llerce  batlle  ciihiich,  the 
liisuv  of  which  Is  lor  a  ioii^  (line  tlouhdiii.     Mr. 
.Speedy  conies  wKli   (lie  in  ws  that    Kliiliiaiiuel  la 
ii(    hand.      l>laboltis  uiid    hl.t  aniiy   of   l)otibti4^ 
sunouiitletl.    lie  and  his  cuplain-^  !i. .      1 1 .,  >.  i,..;.- 
army  put  tu  the  sword 

The  Prince  enters  Mansoul  aini<i 

,  the  people.    They  wanli  In  the   iom.iKUi  cvi  iiti 
Judiih   and   Jerusiileni,  and    arc   <  iiMoiHctl    front 
their  pollution.    They '*i''>i'*°l>  <"- 
lurkliiK  liiabolonlaiiH  wlliilii  i\: 

Hy  order  of  Kminanuel  they  seii<i  » v     iii.<  m  m 

bury  tluMlead  of  the  army  i>f  Doubt >  r~   and  li-u\e 
"  not  u  botiu  iior  a  skull  nor  a  piece  ol  a  lione." 

407,  tot 

DIabolus  having  deHceiidcd  lliroagh  JIidl-i$ate  tu 
Ills  deti,  orgaiii7.es  anuther  expedition  uKaliiMl 
Mansoul,  consisting  in  part  of  Doubters  and  lu 
part  of  Iiio«Hl-iiieii,  still  under  tin-  coiiiiiiaii<l  of 
old  liicretlullty.  Thenrmy,  twenty-tive  thcoand 
strong,  l>elca|i;uer  Malisniil.  Their  suiiiiiikIi.s  to 
surrender  Is  taken  to  Kiiimaiiuel,  who  fortliwlth 
urgalil/es  the  defence.  The  siege  Is  Ioiil:  i.ii'l 
severe,  as  a  trial  for  the  faith,  hope,  and  . 
Mansoul.  At  Inst  an  attack  is  ordcicil  • 
Prlucx>,  which  resulla  in  the  entire  rout  oi  ihe 
l>oubter8  aud  the  capture  of  the  Iil<HHl-men  In  a 
Unly :-| 

Four  of  the  fugitive  Doubters  make  tl  ■■> 

the  town,  where  n.  v  i.i.i..  i..  n...  >  . 
olonlaii,   Mr.    I 
turetl,  tried,  aii^  ■• 

Other  resident  Diabuloiiiuu»  nuuKtit  oui  iiiid  de- 
stroyed, hut  some  reiiiatnuti  to  the  lime  wlieu 
Mansoul  ceast.-d  any  longer  to  dwell  In  (he  king- 
dom of  ITiiivei-se '. 475,  ITb 

Kmmaniii.-l  appoliiis  a  iluy  when  he  hoMs  a  convo- 
cation of  the  Whclc  people  of  .Mitli^i -til.      Ilctli.li 
priM-lalnis   mans    .\....iiiiL-    -•.-<■    .im  I    i...,..i;-« 
proinlseK;  he  • 
he  gives  thciii 
bids  them  he  failtilol  uui- 
receive  tliK  crown  ol  life 

man  ttml  Mr.  .  i 

Introduction ...  '"« 

This    history,  wb'.cii    la    In    stni.  ■> 

point  of  vIvldnexK  and  dramuii'    i  n- 

allcgorlea  of  Ilunyan,  la  given  '.ii   lU--    i>>iiii  of  a 

diahwun.  In   which    the    vices    ami   ci lines   of  a 

thoi  

com 

Clirlsl  n  :, ;.. 

Cb" 

nrr  •'»   nij  if'i  I  y  '^"    »■"' "    ""•' 

HI"  I. 

Tbia  is  .k  iii'iot  tiiriimi  and  cinboralp  prnvntaMfia 


24 


CONTENTi. 


of  the  nature  ot  the  duty  of  coming  to  Christ,  of 
the  difflcUiiies  and  objections  of  tliose  who  are 
attemptms  to  conae  to  Clirist,  of  tlie  nature  of 
the  reward  of  tliose  who  accept  Clirist,  and  of  the 
doom  of  mose  wlio  reject  liim.  It  gives  an  in- 
sight, perhaps  better  tlian  any  otlier  of  Ban- 
yan's extant  worJis,  into  his  cliaracter  as  a 
preacher  and  tlie  sources  of  his  remarltable 
power Pages  561-ti26 

3%e  Barren  Fig  "tree,  or  the  Doom  and  Downfall  of  the 
Fruitless  Professor  ;  showing  that  the  Day  of  Grace 
may  be  past  ivith  him  long  before  his  Life  is  ended: 
the  Signs,  also,  by  which  such  Miserable  Mortals 
may  be  known. 

To  the  Reader 627 

This  is  an  exegetical  discourse,  of  a  practical  and 
hortatory  nature,  concerning  the  cursing  of  the 
fig  tree  on  wliich  our  Lord  found  notliing  but 
leaves 628-653 

A  Discourse  on  Prayer,  tuherein  are  briefly  discovered — 
I.  What  Prayer  is. — JI.  What  it  is  to  Pray  ivith  the 
Spirit. — III.  Wliat  it  is  to  Pray  with  the  Spirit,  and 
ivith  the  Understanding  also. 

Definition  of  prayer 655-659 

Fraying  with  tlie  spirit 659-665 

Praying  with  the  understanding 665-670 

A.  word  of  information,  of  encouragement,  and  of 
rebuke 670-675 

A  Relation  of  the  Imprisonment  of  Mr.  John  Bunyan. 
Minister  of  the  Gospel  at  Bedford,  in  November, 
1660;  his  Examination  before  the  Justices ;  his  Con- 
ference ivith  the  Clerk  of  the  Peace ;  what  poAssed 
between  tlie  Judges  and  his  Wife  when  she  Presented 
a  Petition  for  his  Deliverance,  <&c.  Written  by  Him- 
self. 

Arrested  November  12,  1660,  while  preaching.  Op- 
portunity for  escape.  Reasons  for  neglecting  it. 
The  examination  before  the  justice,  and  a  con- 
versation with  one  Dr.  Lindale 677-681 

Examination  before  tlie  quarter  sessions.  Sentence 
of  banishment  or  hanging 681-684 

Conversation  with  tlie  clerk  of  the  peace 684-687 

The  coronation  of  the  king.  Reasons  why  Buuyan 
could  not  be  pardoned.  Interview  of  Bunyan's 
wife  with  Sir  Matthew  Hale,  and  his  treatment 
of  her.  The  temper  of  Justice  Chester 687-690 

Prison  MedUalions  (iu  verse).  Dedicated  to  the 
heart  of  suffering  saints  and  reigning  sinners. 

691-694 

Reprobation  Asserted,  or  the  Doctrine  of  Eternal  Elec- 
tion and  Reprobation  promiscuously  handled  in 
Eleven  Chapters;  ivherein  the  most  material  objec- 
tions made  by  the  Opposers  of  this  Doctrine  are  fully 
answered,  several  doubts  removed,  and  sundry  cases 
of  Conscience  resolved. 

Reprobation  is  a  reality 693-696 

It  is  the  negative  of  election 696,  697 

rt  was  fixed  from  before  the  foundation  of  the 

world 697-699 

Its  causes 699-701 

Its  unchangeableness 701,  702 

Reprobation  not  the  same  as  appointing  to  eternal 

condemnation,  nor  the  cause  of  it 702-705 

The  reprobated  have  no  cause  of  complaint  against 

God 70,5-707 

No  hindrance  in  obtaining  salvation 707-709 

The  offers  of  the  gospel  are  made  to  the  reprobated. 

709,  710 

These  offers  cannot  be  received  by  the  reprobated, 

Bor  "r  deed  by  the  elect,  save  by  the  special  aid 


of  the  Spirit,  which  is  given  to  the  latter  aTid 

withheld  from  the  former..... Pages  710-7U 

Still,  the  offers  of  grace  are  made  to  the  reprobateu 
in  order  to  show,  in  various  ways,  the  nature  of 
sin,  and  the  justice  and  mercy  of  God,  and  espe- 
cially to  command  the  assent  of  the  intelligent 
universe  to  the  necessity  of  their  condemna- 
tion  713-720 

The  Strait  Gate,  or  the  Great  Difficulty  of  Going  to 
Heaven. 

To  the  Reader 721 

This  is  a  tractate  containing  practical  directions 
pointing  out  the  entrance  and  the  way  of  salva- 
tion   722-739 

The  Heavenly  Footman,  or  a  Desa-iption  of  the  Man 
that  gets  to  Heaven;  together  with  the  iv ay  he  run.i 
in,  the  marks  he  goes  by;  also  some  Directions  how 
to  run  so  as  to  obtain. 

An  epistle  to  all  the  slothful  and  careless  people. 

741-743 

This  is  a  description  of  the  Christian  life  under  the 

f  image  of  a  journey.  It  is  supposed  to  be  the  trea- 
tise referred  to  in  the  introduction  to  "Pilgrim's 
Progress  ": 

"I,  writing  of  the  way 
And  race  of  saints  in  this  our  go.spel  day, 
Fell  suddenly  into  an  allegory 
About  their  journey  and  the  way  to  glory." 

744-7.58 

Sighs  from  Hell,  or  the  Groans  of  a  Damned  Soul, 
discovering  from  Luke  iv.  the  Latnenlable  Estate  of 
the  Damned ;  and  may  fitly  serve  as  a  Warning 
Word  to  Sinners,  both  Old  and  Young,  by  Faith  in 
Jesus  Christ  to  avoid  the  same  place  of  Torment; 
with  a  discovery  of  the  usefulness  of  the  Scriptures  cm 
our  safe  conduct  for  avoiding  the  Torments  of  Hell. 

The  Author  to  the  Reader 759,  760 

This  is  an  explanatory  discourse  upon  the  parable 
of  tlie  Rich  Man  and  Lazarus 761-814 

A  Confession  of  my  Faith,  and  a  Reason  of  my  Prac- 
tice ;  or,  ivith  who,  and  who  not,  I  can  hold  Church 
fellowship  or  the  Communion  of  Saints:  showing,  by 
divers  arguments,  that  though  I  dare  not  communi- 
cate ivith  the  open  profane,  yet  I  can  ivith  those  visi- 
ble saints  that  differ  about  Water  Baptism ;  wherein 
is  also  discoursed  whether-  that  be  the  entering  ordi- 
nance into  fellowship  or  no. 

To  the  Reader 815,  816 

The  nature  of  God.  The  Trinity.  The  resurrec- 
tion. The  divine  and  human  nature  of  Christ. 
The  righteousness  which  saves  the  sinner  is  the 
righteousness  of  Christ,  gained  by  us  as  we  are 
united  to  him.  His  exaltation.  The  final  judg- 
ment  816-S20 

Christ's  rigliteousness  ours  by  grace.  God  only 
can  impute  this  righteousness.  This  mputation 
made  on  condition  of  faith,  which  faith  puts  it- 
self forth  in  such  acts  as  purely  i-espect  a  gift^— 
viz.,  receiving,  accepting,  &c.  This  faith  is  the 
work  of  the  Spirit,  performed  only  in  those  who 
were  eternally  ordained  to  life 820,  821 

Election  is  free  and  permanent,  made  from  eter- 
nity, not  upon  the  ground  of  foreseen  good 
works,  but  as  itself  the  origin  of  such  works, 
the  elect  are  chosen  in  Christ;  nothing  can  hin- 
der their  conversion  and  salvation.  They  know 
of  their  election  only  by  being  actually  called. 
Election  achieves  its  ends  only  through  means. 

821,  82^ 
i"''i''-'    ,ii  calling  is  by  the  Holy  Ghost  attending 


CONTENTS, 


26 


the  word.  It  convict*  of  bIm,  nwnkciiH  fenr  of 
puulKliiiifiit ;  It  Miiiclltlcs,  prudiH-lii^  fultli,  li(i|)<>, 
rep«'Htanco,  uitd  lovo I'uyet  Sii-SZ\ 

riit'  8<-rlpturt.*!i  are  tlio  won!  of  Qtxl,  utile  tu  innku 
mull  wUe  unto  Kulvutlon  without  ttio  aUI  of 
uny  liuinuu  Invt-ntloi).-*.  Tliclr  object  to  tcncli 
what  uln  U.  urnl  to  Itml  uh  to  ClirlHt.  Tlicy 
will  t>e  Hurcly  fultllliHl.  M<-u  will  be  JuilKod  by 
them 821 

HuniuntCovcrninontHuriuifciiMrH appointment.  t£M 

A  rrtiaon  o/  tni/  pruclice  in  wnmhijt. 

i.  Willi  whom  I  ilurc  n<it  hold  church  communion. 
1.  With  them  thut  profcxM  not  faith  uml  holiness, 
»XcUiilliii;  u  real  Miint  If  he  he  not  visible  by  pro- 
feiiMlon,  aiul  IncliulliiK  even  theMe<-ret  hypiK'rile 
If  ho  Ih,'  hill  by  u  credible  prole.s.slon.  (<i)  liccuuse 
Uod  liuth  from  the  iH'ijInnlni;  made  tlilM  dlNtlnc- 
llon.  He  banished  fain.  When  seed  of  Scth 
commlxi-d  In  wondilp,  he  Kent  Nouh  to  preach 
itKuliiHt  It,  mid  tH'cnuse  they  would  not  cense, 
MMit  the  tlotxl  to  detitroy  them;  and  so  In  many 
other  liiNtaiu-es.  (fc)  Ilecuuse  It  Is  so  commanded  In 
the  .s«-rlptures,  e»p«'clally  In  connection  with  the 
niicleiit  (.'hurch.  (r)  Kecuuse  such  Kthee.\ample 
of  the  New  Testament  churches,  they  beliij;  made 
up  of  the  "calUtl  of  Christ  "—tlu>se  who  have 
drunk  Into  IiIh  Spirit— llio«e  In  whom  Is  Uod— 
the  purtakent  of  tho  Joy  of  the  ({ospel— the  In- 
wardly circumcised— the  lurncil  from  Idols- the 
botly  of  Christ.  (<1)  Because  separation  from  the 
World  Is  the  duty  and  prlvllfi;e  of  the  I'liurch. 
(fi  lle<-.mse  unli>ii  with  theworhl  Is  IncoiiKruous, 
us  (III-  I'l  >uKhliii;  of  theii.xand  the  ass  toi;elher. 
\/ 1  Iki-ausesuch  union  Is  pernicious  and  ilestruc- 
tlve,  as  lit  Khown  especially  In  the  history  of 
Israel,  (i/)  B«»cnuse  It  provok«'th  (Jod  to  severe 
JiidKiuents.  The  objection  considered  that  there 
liuvo    ulwuys    been   the  openly  profane  In   the 

Church  SiV^sas 

I.  With  whom  I  dare  to  hold  church  coiMmiinion. 
/v -''iri-'rri/  obs^TvalionM.  Thero  are  but  two 
:  .  s  In  the  Christian  Chureh  —  Huptlsm 
ail  I  t  .•■  I^>rd'B  Supper.  Not  fundamental  nor 
eiutentlul  to  Chrlstlun  cnmmunlon.  To  ascribe  to 
tham  nil  undue  Importance  Is  torommll  Idohitr}* 
with  Ootrn  own  Institutions,  .-trwicrr.  I  dure 
have  church  nimmunlon  with  men  of  fulth  and 
boI;ii'  \e  n  faithful  and  credible  relation 

tliir  rutetl   by  the  testlliKiliy  of  others 

to   11 >.-  -lent   lives.      Tills   In   the   rule  of 

chureh  ri'i:"\v-.lilp  aiitl  the  only  liiltlatliii;  ordU 
nance,  and  <-i>rres|>on>U  with  clrcuiiielslon  under 
the  auclciit  dlM|H'nsatloii,  IjcIiik  the  circuit)- 
cUloii  of  the  heart,  l/iiflunt.  Rhould  thi*y  not 
b«  rec«'|v<><l  to  church  fellowship  tlirouKh  water 
Niptlslii  lui  tho   InlttntliiK   onllnunee?     Antii-rr. 

i:.M'  • 


orew  .  for  want  of  It.    John, 

the   t:  r*-*!    no  Chureh.      The 

eunuch,  Coriielitut,  the  Aiitlorh  convertM.  and 
I,ydli»  w^rf  n'Cd'lved  Into  no  (tiurrh  bjr  ihelr 
••ap'  !>ey  were,  they  mu»t  have  Jolnml 

"■•"1  •'hnrch.alnce  no  other  U  vlalble. 

W""  -     Anj. 

To   ^  ,.    ity 

whi»'  ^.1.  " 

Ams.  Ily  ih«  won!  of 
In  tl>«>  life,  throuah  • 

The  len  conimandmentA  ithouhl  In*  made  the  f^t 
of  (kith.  fUtjrrtion.  Yet  In  all  cn»m  wat<-r  t>ni»- 
Uain  ahould  prtrtdt  church  mrmb»nUilp.      i     ' 


It  has  done  so  on  a  matter  of  fact,  l>ut  It  need  not 
ns  u  matter  of  necessity.  Moreover,  there  U 
no  pr<K)f  that  any  were  refused  udml»Miou  to 
the  Church  who  were  In  iloubi  about  bupllam. 
There  Is,  in  fact,  no  proof  thut  all  comniuhl- 
cantM  were  baptized.    Three  text*  on  Ihlit  iKtIiit. 

The  author  now  admlis,  for  arKUiinni  s  sake,  ihat 

baptism  iJlhe  InltlatiMy  ordliiaiu f  the  i  hurch, 

accordliit;  to  the  common  belief,  but  even  on  that 
Krouiid  ainrms  that  a  bellevltiK  man  may  be  re- 
ceived without  If.  1.  Ihcuuse  he  hns  something 
better  than  baptism— he  has/ai'/A;  and  having 
this,  you  liiive  no  rlKht  to  -xclude  him  Irom  tho 
Church  becuuse  he  do«'s  not  uKree  with  your 
opinion  llbout  buptlsm.  '.'.  HecaUHe  they  who 
are  "bupll/.ed  by  one  .Spirit  IlitotMic  luxly '•  have 
"one  baptism,"  and  that  Is  all  which  Is  essiiitlul 
in  the  case.  3.  Because  all  such  have  Ihv  <tijclrin4 
fit  baptism,  though  they  come  short  In  the  prac- 
tlcc.  i.  Be<-nuse  G(nI  holds  comnuinlon  with 
them.  5.  Because  failure  In  such  an  outward 
ordinance  does  not  unchristian  us.  0.  Itccuiisu 
••dltlcatloii  Is  of  more  concern  than  aKreemcnt  In 
externals.  .Scripture  iiiithorltles  for  this  vli'W. 
7.  Becuuse  love  Is  worth  more  than  baplisin.  h. 
Attempts  to  exclude  from  communion  on  higher 
grounds  than  this  are  condemned  by  the  Bible. 
9.  This  exclusion  Is  an  attempt  to  exclude  frf>ra 
tho  blrth-rlKlit  to  which  tlicHe  non-conforming 
Christians  are  born  of  God.  10.  It  shows  con* 
tempt;  it  Implies  the  existence  of  some  great 
InliiUlty  in  them.  The  absurdity  of  hearing 
them  prcnch.and  JoIhIiik  with  them  In  prayer, 
while  yet  excludlii«  IIkiii  from  the  communion. 
Objection.  Would  you  then  hold  commiiiilon  wito 
a  Komnn  Catholic?  Yes,  If  he  bo  a  visible  suln* 
an  before  defined.  But  suppose  lie  reiulna  hu 
connection  with  thut  Church?  Thut  Is  Impoa- 
slble  If  ho  desires  to  Join  u  Christian  Churclu 
But  sujipfwc  he  retains  some  of  the  errors  of  that 
Church?  If  Ihcy  are  fundumenlal  eri')rs,  such 
ns  eat  out  the  very  life  of  rell({lon,  exclude  him 
a.s  not  n  fi>it/c  saint,  but  If  otherwise,  recclv*-  him. 
But  this  Is  receiving;  (or  opinions  sake,  which 
you  condemn.  No,  becauao  It  Is  un  opinion 
which  la  a  test  of  Christian  character,  not  an 
opinion  In  lesser  mutters IJS3-830 

PructlcAl  application  of  the  whole MO 

Diffrrrncra  in  Jutliptirnt  ttbout  Wairr  B'tptitm  no  liar 
In  (.\immunion.  To  cnmmunicnte  icith  SdinU,  at 
fitiinU,  proved  tawM,  in  iinncrr  to  a  book  writltn  by 
the  llajttiMta,  and  publi»hrd  ht/  ,»fr.  T.  I',  and  Mr. 
W.  A'.,  entitled  "Noinr  ,ij   on- Ihat 

jKirl  of  Mr.  liununn's  '  ',  Utuchtng 

'" fh    Cbiiliiliifiinri     11  11/1     ,  •       '-ri," 

\n    their    iJijertiuna    m  •   aif 

'I,  and  the  doctrine  t^f  O 'Cried 

and  vintlieated.  Here  ia  atto  Mr.  Urnry  Jette't 
judijntftit  in  (he  case./uUy  deetarin'j  t/te  dottriitt  J 
hare  asaerled. 

To  the  Header ...  Ml 

ThU  la  a  polemic  treatlae,  written  In  uiikwer  loan 
opiMineiil,  nn<l  lurtf-lv  innde  up  of  ex|><>*iirea  of 
'  '  ;    th0 

.  for 


Mr.  Henry  J'  •lun 

of  ci-rtain  i  .•>n— 

•■uch  a«,  "Hiiu  thut  is  w<.ak  in  the  fuitu  icoelT* 


26 


CONTENTS'. 


ye  "  (Rom.  xi  v.  1),  and  the  clause,  "  one  baptism.'' 
Eph.  iv.  5 Pages  869-875 

Peaceable  Principles  and  True,  &)•  a  Brief  Answer  to 
Mr.  IJnnvers'  and  Mr.  Paul's  books  against  my  Con- 
fession of  Faith,  and  Differences  in  Judgment  about 
Water  Baptisnt  no  Bar  to  Communion;  wherein 
their  Iscripturcless  notions  are  ovei-throivn  and  ')ny 
peaceable  principles  still  maintained. 

This  is  also  a  controversial  treiftise,  farther  ex- 
plaining and  emphasizing  the  principles  enunci- 
ated in  "Reasons  of  mj- Practice  in  Worship." 

877-885 

The  conclusion  885-887 

Questions  about  the  Nature  and  Perpetuity  of  the 
Spvtnih-Day  Sabbath,  and  proof  that  the  First  Day 
of  the  Week  is  the  true  Christian  Sabbath. 

In  the  introduction  the  author  takes  the  ground 
that  while  a  sabbath— a  day  devoted  to  religious 
duties  and  v^orship— is  moral,  and  so  perma- 
nently obligatory,  the  particular  day  to  be  ob- 
served is  a  matter  of  special  enactment...  889,  890 

Argument.  Tlie  seventh-day  sabbath  is  not  made 
known  by  the  light  of  nature,  but  only  a  sabbath. 

891,  892 

It  was  not  enjoined  by  any  positive  precept  from 
Adam  to  Moses 892-895 

The  Gentiles  were  not  included  with  the  Jews  in 
the  Mosaic  coiiunand 895,  896 

It  fell  with  the  other  Jewish  rites,  and  was  not 
afterward  improved  by  tlie  apostles.. 896-9'JU 

The  first  day  of  the  week  is  the  time  fixed  upon  in 
the  New  Testament  as  the  day  of  public  worship. 

900-916 

Mr.  Bunyan's  Last  Sermon,  Preached  July,  1688,  on 
the  text  from  John  i.  13:  "  Which  luere  born  not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
man,  but  of  God 917-920 

Of  the  Trinity  andaCliristian:  howa  Young  or  Shaken 
Christian,  should  demean  himself  under  the  iveighty 
thoughts  of  the  doctrine  of  the  Trinity  or  Plurality  of 
Persons  in  the  eternal  Godhead 921,  922 

Of  the  Law  and  a  Christian 923,  924 

Instruction  for  the  Ignorant ;  being  a  Salve  to  Cure 
that  great  luant  of  Knowledge  in  both  Old  and  Young  : 
rtrepared  and  presented  to  them  in  a  plain  and  easy 
Dialogue,  fitted  to  the  capacity  of  the  weakest. 
To  the  Church  of  Clirist  in  and  about  Bedford...  92.5 
This  is  a  statement  of  theological  doctrines  in  the 
form  of  a  catechism 926-9i3 

Of  Justification  by  an  Imputed  Righteousness,  or  no 
Way  to  Heaven  but  by  Jesits  Christ. 

1.  Definition  of  terras 945-947 

2.  Men  are  justitied  while  sinners  m  themselves. 

947-964 


3.  Men  are  justified  while  sinners  in  themselves 
only  by  the  righteousness  of  Christ. ..Pa^es  964-976 

Poetical  Piece.s  of  Mr.  John  Bun  y an. 

F^al  and  Gerizim,  or  the  Blessing  and  the  Curse. 

being  a  short  exhortation  to  Sinners,  by  the  Mercy 

and  Sevc'7-ity  of  God. 

Prom  Mount  Gerizim 979-983 

From  Mount  Kbal 983-985 

One  Thing  is  Needful,  or  Sei-ions  Meditations  upon  the. 
Four  Last  Things— Death  and  Judgment,  Heaven 
and  Hell. 

An  introduction  to  the  ensuing  discourse 987 

Of  death 987-989 

Of  judgment 989-991 

Of  heaven 991-994 

Of  hell,  and  the  estate  of  those  that  perish..  994-997 

A  Caution  to  Stir  up  to  Watch  against  Sin 999,  lOQO 

Divine  Emblems,  or  Temporal  Things  Spiritualized — 

fitted  for  the  use  of  boys  and  girls. 

To  the  Reader 1001,1002 

Upon  the  lark  and  the  fowier 1003 

Meditations  upon  an  egg 1003,1004 

Upon  the  flint  in  the  water 1004 

Upon  the  fish  in  the  water 1004 

Upon  the  swallow 1004 

Upon  the  bee 1004 

Upon  overmuch  niceness lO'JJ 

Meditations  upon  a  candle lUOO 

Upon  the  sacraments lOUo 

Upon  the  sun's  reflection  upon  the  clouds  in 

a  fair  morning 1005,  KMii 

The  sinner  and  the  spider 1006-lOOS 

Of  the  mole  in  the  ground 1008 

Of  the  cuckoo 1008 

Of  the  boy  and  the  butterfly 1009 

Of  the  fly  at  the  candle 1009 

On  the  rising  of  the  sun 1009 

Upon  the  promising  fruitfulness  of  a  tree..  1009, 1010 

Upon  the  thief 1010 

Of  the  child  with  the  bird  on  the  bush 1010, 1011 

Of  the  rose  bush 1011 

Upon  the  beggar 1011 

Upon  the  horse  and  his  rider 1011,1012 

Upon  a  penny  loaf 1012 

The  boy  and  watchmaker 1012 

On  the  cackling  of  a  h£n 1012 

Upon  a  snail 1013 

Upon  a  skilful  player  on  an  instrument 1013 

Of  man  by  nature 1013 

Upon  the  disobedient  child 1013,1014 

Upon  a  sheet  of  white  paper 1014 

Upon  the  frog 1014 

On  the  barren  fig  tree  in  God's  vineyard 1014 

On  the  going  down  of  the  sun 1014,  1015 


GRACE  ABOUNDING  To  THE  THIEF  OF  SINNEIIS: 

IN    A    lAlTliri  L   ACCOUNT    OF 

THE  LIFE  AM)  DEATH  OF  JOHN  BUNYAN. 


OOBKBCTED  AND   MDCII   EXLAROKD  DY  THE   AUTHOR.   FOR  THE   BENEKIT   OV  TIIK  TKMPTKD 

AND    DEJECTED  CHRISTIAN. 


Gome  and  hear,  all  ye  that  fear  God,  and  I  will  declare  what  ho  bath  done  for  my  foal. —  Psalm  Ixvi.  16. 


PREFACE. 

WRITTSN   BY  THE   AUTHOR,   AND   DEDICATKD  TO    TUCSE   WHOM   OOD    IfATFI   COUNTED   HIM   WORTHY  TO 
BEOCT  TO   FAITH    HY    HIS   MIMSTKY    IN   THE   WORD. 

CHlLnREJT,  grace  be  with  you.  Amen.     I  being  taken  from  yon  in  presence,  and  so  tied  ap 

■'at  I  cannot  perform  that  duty,  that  from  God  doth  lie  upon  mc  to  youward  for  your  further 

lifying  and  building  up  in  faith  and  holiness,  &c.,  yet  that  you  may  see  my  .soul  hath  fatherly 

ire  and  desire  after  your  spiritnal  and  everlasting  welfare,  I  now  once  again,  as  before  from 

:;e  top  of  Shenir  and  Ilermon,  so  now  from  the  lion's  den,  and  from  the  mountainit  of  the  leopard, 

:  »  yet  look  aAcr  you  all,  greatly  longing  to  see  your  safe  arrival  into  the  desired  haven. 

r  I   i\r  -nt  you  here  enclojvd  adropof  that  honey  that  I  have  taken  out  of  thecareass  of  a  lion. 

I  !   ;   •    ■  Lt.  n  thereof  myself,  and  am  much  refreshed  thereby.     (Temptations,  whi-n  wo  moot 

•-  first,  arc  as  the  lion  that  roared  upon  8amson;  but  if  we  overcome  them,  the  next  time 

ihem,  we  shall  find  a  nest  of  honey  within  them.)     The  Philistines  understorxl  me  not. 

It  i.H  sometli'ng,  a  relation  of  the  work  of  God  upon  my  soul,  even  from  the  very  first,  till  now, 

•'  liercin  you  may  perceive  my  castings  down,  and  risings  up:  for  he  woundeth,  and  his  hands 

M;ikc  whole.     It  is  written  in  the  Scripture,  "The  father  to  the  childrm  shall  make  known  the 

■1."     Yea,  it  was  for  this  re:Lson  I  lay  so  long  at  Sinni,  to  see  the  fire,  and  the  cloud, 

i<ness,  "that  I  might  fear  the  Lord  all  the  days  of  my  life  upon  earth,  and  tell  of  his 

*'T  ;ri.u9  works  to  my  children." 

.M "Mswrit  of  the  joumeyingj*  of  the  children  of  Israel  from  Eg}'pt  to  the  land  of  Canaan  ;  and 
nmmanded  also  that  they  di*l  remember  their  forty  years'  travel  in  the  wilderness.     ''  Thou  shall 
member  all  the  ways  which  the  I»rd  thy  Gwl  leads  thee  these  forty  years  in  the  wilderness, 
humble  thee,  and  to  prove  thee,  and  to  know  what  was  in  thine  heart,  whether  thou  wouldst 
!)ts  or  no."     W  ihis  I  haveendeav-'  •:  ami  not  only  so, 

,  that,  if  Go<l  V.  ,  may  be  put  in  rn  •  of  what  he  hath 

lis,  by  re.iding  his  work  uj»on  me.     It  is  profitable  for  I'hristians  to  Ik?  often 
I   the  verj-  beginning  of  grace  with  their  souls.     "It  is  n  night  to  be  much 
served  to  the  Lord  for  bringing  tlicm  out  of  the  land  of  Egypt.     This  is  that  night  of  the 
rd  to  Ih*  observed  of  all  the  children  of  Israel  in  their  generations."  "  My  ' '    '         th  David, 
-a.  xlii.  <).)  my  soal  is  cast  down  within  me,  but  I  will  remember  thee  from  •  i"  Jordan 

ukI  of  the  I;  hill  Mi7-ir."     Uc  rcmembercth  ahto  the  lionaud  liic  bear,  wbei 

he  went  to  :  of  Gath. 


28  BUNYAN'S  COMPLETE   WORKS. 

It  was  Paul's  accustomed  manner,  and  that  when  tried  for  his  life,  ever  to  open  before  his 
judges  the  manner  of  his  conversion.  He  would  think  of  that  day,  and  that  hour,  in  which  he 
first  did  meet  with  grace ;  for  he  found  it  supported  him.  When  God  had  brought  the  children 
of  Israel  out  of  the  Red  Sea,  far  into  the  wilderness,  yet  they  must  turn  quite  about  thithet 
again,  to  remember  the  drowning  of  their  enemies  there,  for  though  they  sang  praises  before, 
yet  they  soon  forgat  his  works. 

In  this  discourse  of  mine,  you  may  see  much,  much  I  say,  of  the  grace  of  God  towards  me. 
I  thank  God  I  can  count  it  much ;  for  it  was  above  my  sins,  and  Satan's  temptations  too.  I  can 
remember  my  fears  and  doubts,  and  sad  months,  with  comfort ;  they  are  as  the  head  of  Goliah 
in  my  hand.  There  was  nothing  to  David  like  Goliah's  sword,  even  that  sword  that  should 
have  been  sheathed  in  his  bowels ;  for  the  very  sight  and  remembrance  of  that  did  preach  forth 
God's  deliverance  to  him.  Oh  !  the  remembrance  of  my  great  sins,  of  my  great  temptations,  and 
of  my  great  fear  of  perishing  forever !  They  bring  afresh  into  my  mind  the  remembrance  of  my 
great  help,  my  great  supports  from  heaven,  and  the  great  grace  that  God  extended  to  such  a 
wretch  as  I. 

I  could  have  enlarged  much  in  this  my  discourse,  of  my  temptations  and  troubles  for  sin,  as 
also  of  the  merciful  kindness  and  working  of  God  with  my  soul.  I  could  also  have  stepped  into 
a  style  much  higher  than  this  in  which  I  have  here  discoursed;  and  could  have  adorned  all 
things  more  than  here  I  seemed  to  do ;  but  I  dare  not.  God  did  not  play  in  tempting  of  me ; 
neither  did  I  play,  when  I  sunk  as  into  a  bottomless  pit,  when  the  "  pangs  of  hell  caught  hold 
upon  me ;"  wherefore  I  may  not  play  in  relating  of  them ;  but  be  plain  and  simple,  and  lay 
down  the  thing  as  it  was.  He  that  liketh  it,  let  him  receive  it ;  and  he  that  doth  not  let  him 
produce  a  better.     Farewell. 

My  dear  Children: 

The  milk  and  honey  is  beyond  this  wilderness.  God  be  merciful  to  you ;  and  grant  that  you 
be  not  slothful  to  go  in  to  possess  the  land. 

JOHN  BUNYAN. 


GRACE  ABOrXDIXG  TO  TIIK  ('IIH-I'  OF  SIXMlItS. 


In  this  my  relation  of  the  morcirul  workinp 
of  <Jod  upon  my  soul,  it  will  not  bo  nmiss,  if, 
in  tho  first  place,  I  do  in  'i  few  words,  give  you 
a  Lint  of  my  pedigree,  and  manner  of  bringing 
'int  thereby  the  coodness  and  bounty  of 
'•wards  me,  may  be  the  more  advanced 
anil  magnified  before  the  sons  of  men. 

For  my  descent  then,   it  was,  as   is  well 

known  to  many,  of  a  low  and  inconsiderable 

ition ;   my  father's  house  being  of  that 

hat  i-i  meanest,  and  most  despised  of  all 

inilirs  in  the  land.     Wherefore  I  havi-' 

re,  a."*  others,  to  boast  of  noble  blood,  or 

.  high-born  state,  according  to  the  flesh  ; 

:i,  all  things  considered,  I  magnify  the 

'\\y  Majesty,  for  that  by  this   door  hcl 

it  me  into  the  world,  to  partake  of  the 

and  life  that,  is  in  Christ  by  the  Gospel. 

yet  notwithstanding  the  meanness  and 

-iderableness  of  my  parents,  it   pU'asi'<l 

■»  put  it  into  thi-ir  hearta  to  put  me  to 

.to  learn  me  both  to  read  and  write  ;  tlie 

:   I  alf^o  attained,  according  to  the  rate 

men's  children,  though  to  my^ 

-*,  I  did  soon  lose  that  littlt-  t 

even   almost    utterly,   and   that    long 

the  L<jrd  did  work  his  gnni..iis  wurfc 

I  version  upon  my  soul. 

for  my  own  natural  life,  for  the  luur  in:it 

I  I     k^^  without  God  in  the  world,  it  was,  in- 

*  acconling  to  the  course  of  this  worbL/' 

le  spirit  that  now  worketh  in  the  clyff- 

mrn  i>f  di.>*obc<lience."     It  wjw  n>y  delight  to 

I-     taken  captive  by  the  devil  at  his  will;" 

Hng    filled    with    all  unrightcowtnesii ;    the 

'hi<'h   did   also   w>    strongly   work,  and    put 

)rth   iliielf,  })oth  in  my  heart  and  life,  and 

nat  from  a  child,  that  I  had  but  few  e<|uals, 

esj>«"«'ially  cou'^idering  my  years,  which  were 

jnder,  being  few,)  both  for  cursing,  swearing,]' 

nr\s,  and  blaspheming  the  holy  name  of  (Joj'  ' 

Yoa.  so  settled  and  rooted  was  I  in'TTuwc 

\us^.  that  they  liecame  as  a  second  nature  to 

e :  the  which,  as  I  hare  also  with  sobcmcM 


considered  since,  did  so  offend  the  Loni,  that  . 
even  in  my  childhood  he  did  scare  and/ 
aflVighten  me  with  fearfuUdreanis,  and  did 
terrify  me  with  fearful  visions:  Kor  often, 
after  I  had  spent  this  and  the  other  day  in 
sin,  I  have  in  my  bed  been  greatly  afllieterl, 
while  asleep,  with  the  apprehensions  of  devils 
and  wicked  8i)irits,  who  still,  as  I  then 
thought,  laboured  to  draw  nje  away  with 
them,  of  which  I  could  never  be  rid. 

Also  I  should  at  these  years,  be  greatly 
iUflieti'd  and  troubled  with  the  thoughts  of 
the  fearful  torments  of  liell-fire;  still  fearing 
tbnt  it  would  be  my  lot  to  be  found  at  hist 
among  tho.se  devils  and  hclli.«h  fiends,  who 
are  there  bound  down  with  the  chains  and 
bonds  of  darkness,  until  the  judgment  of  the 
great  day. 

These  things,  I  .say,  when  I  was  but  a  child, 
but  nine  or  ten  years  old,  did  so  distress  my 
soul,  that  then  in  the  mid.st  of  my  many  8i>orti» 
anil  childish  vanities,  amidst  my  vain  c«m)- 
panions,  I  was  often  much  cast  down,  and 
aftlieted  in  my  mind  therewith,  yet  I  could 
not  let  go  my  sins :  Yea,  I  was  also  then  so 
overcome  with  despair  of  life  and  heaven, 
that  I  should  often  wish,  either  that  there  ha«l 
been  no  hell,  or  that  I  had  been  a  devil ;  sup- 
posing they  were  only  tormentors;  that  if  it 
must  needs  be,  that  I  went  thither,  I  might 
be  rather  a  tormentor,  than  be  tonnonted 
myself. 

A  whilejifter  those  terrible  dreams  did  leave 
me,  which  aUo  I  sf^m  forgot ;  for  my  pleius- 
ures  did  quickly  cut  off  the  remembrance  of 
them,  as  if  they  had  never  biH-n :  wher.  !  r- 
with  more  gree<liness,  aceordintr  fothestri  ri  '. 
of  nature,  I  did  still  let  ! 
lust,  and  delighted  in  nil  I ' 
the  law  of  G*kI  :  so  that  until  1  came  to  the 
state  of  marriage,  I  was  tho  verj'  ringleader  of 
all  the  youth  that  kept  me  company,  in  all 
manner  of  vice  and  ung<^lline»». 

Yea,  such    prevalcney    had    the   lusts   and 


30 


BUNTAN'S  COMPLETE   WORKS. 


fruits  of  the  flesli  on  this  pc^  iiiiie, 

that  had  not  a  miracle  of  pr.n  lousi  ^iai;e  pre- 
vented, I  had  not  only  perished  by  the  stroke 
of  eternal  justice,  but  had  also  laid  myself 
open,  even  to  the  stroke  of  those  laws  which 
bring  some  to  disgrace  and  open  .  hame  before 
the  face  of  the  world. 

In  these  days  the  thoughts  of  religion  were 
very  grievous  to  me;  I  could  neither  endur^i 
it  myself,  nor  that  any  other  should ;  so  thatf 
when  I  have  seen  some  read  in  those  books  ' 
that  concerned  Christian  piety,  it  would  be  as 
it  were  a  prison  to  me.    Then  I  said  unto  God, 
"  Depart  from  me,  for  I  desire  not  the  know- 
ledge of  thy  ways."   I  was  now  void  of  all  good 
consideration,  heaven  and  hell  were  both  out 
of  sight  and  mind ;  and   as   for  saving  and 
damning,  they  were  least  in  my  thoughts.     "  O 
Lord,  thou  knowest  my  life,  and  my  ways  were 
not  hid  from  thee." 

But  this  I  well  remember,  that  though  I 
could  myself  sin  with  the  greatest  delight  and 
ease,  and  also  take  pleasure  in  the  vileness  of 
my  companions ;  yet,  even  then,  if  I  had  at 
any  time  seen  wicked  things,  by  those  who 
professed  goodness,  it  would  make  my  spirit 
tremble.  As  once  above  all  the  rest,  when  I 
was  in  the  height  of  vanity,  yet  hearing  one 
to  swear,  that  was  reckoned  for  a  religious 
man,  it  had  so  great  a  stroke  upon  my  sjDirit, 
that  it  made  my  heart  ache. 

But  God  did  not  utterly  leave  me,  but  fol- 
lowed me  still,  not  with  convictions,  but  with 
judgments ;  yet  such  as  were  mixed  with 
mercy.  For  once  I  fell  into  a  creek  of  the 
sea,  and  hardly  escaped  drowning.  Another 
time  I  fell  out  of  a  boat  into  Bedford  river, 
but  mercy  yet  preserved  me  alive.  Besides, 
another  time,  being  in  the  field  with  one  of  my 
companions,  it  chanced  that  an  adder  passed 
over  the  highway,  so  I  having  a  stick  in  my 
hand,  struck  her  over  the  back ;  and  having 
stunned  her,  I  forced  open  her  mouth  with  my 
stick,  and  plucked  her  sting  out  with  my  fin- 
gers ;  by  which  act,  had  not  God  been  merci- 
ful unto  me,  I  might  by  my  desperateness, 
have  brought  myself  to  an  end. 

This  also  I  have  taken  notice  of,  with 
thanksgiving:  When  I  was  a  soldier,  I,  with 
others,  were  drawn  out  to  go  to  such  a  place 
to  besiege  it ;  but  when  I  was  just  ready  to  go, 
one  of  the  company  desired  to  go  in  my  ^otB*: 
to  which,  when  I  had  consented,  he  took  my 
place ;  and  coming  to  the  siege,  as  he  stood 
sentinel,  he  was  shot  in  the  head  with  a  mus- 
ket bullet,  and  died. 


Here,  as  I  said,  were  judgments  and  mercy, 
but  neither  of  them  did  awaken  my  soul  tc 
righteousness ;  wherefore  I  sinned  still,  and 
grew  more  and  more  rebellious  against  God, 
anl  careless  of  my  own  salvation. 

Presently  after  this,  I  changed  my  condition 
into  a  married  state,  and  my  mercy  was,  to 
light  upon  a  wife  whose  father  was  counted 
godly ;  this  woman  and  I,  though  we  came  to- 
gether as"  poor  as  poor  might  be,  (not  having  so 
much  household  stuff  as  a  dish  or  a  spoon  be« 
twist  us  both,)  yet  this  she  had  for  her  part, 
"The  Plain  Man's  Pathway  to  Heaven;  the 
Practice  of  Piety ;"  which  her  father  had  left 
her  when  he  died.  In  these  two  books  I 
should  sometimes  read  with  her,  wherein  I 
also  found  some  things  that  were  somewhat 
pleasing  to  me ;  but  all  this  while  I  met  with 
no  conviction.  She  also  would  be  often  tell- 
ing me  of  what  a  godly  man  her  father  was, 
and  how  ke  would  reprove  and  correct  vice, 
both  in  his  house,  and  auiong  his  neighbours, 
what  a  strict  and  holy  life  he  led  in  his  days, 
both  in  word  and  deed. 

Wherefore  these  books,  with  the  relation, 
though  they  did  not  reach  my  heart,  to 
awaken  it  about  my  sad  and  sinful  state,  yet 
they  did  beget  within  me  some  desires  to  re- 
form my  vicious  life,  and  fall  in  very  eagerly 
with  the  religion  of  thp;  times:,  to  wit,  to  go  to  \ 
church  twice  a  day,  and  that  too  with  the  fore- 
most ;  and  there  should  very  devoutly  both  say 
and  sing,  as  others  did,  yet  retaining  my  wicked 
life;  but  withal,  I  was  so  overrun  with 
spirit  of  supejatJtiQii,  that  I  adored,  and  thatjj 
with  great  devotion,  even  all  things  (both  the! 
high  place,  priest,  clerk,  vestment  service,  ^nd 
what  else)  belonging  to  the  church ;  countiiJ 
all  things  holy  that  were  therein  contained 
and  especially,  the  pi'iest  and  clerk  most 
happy,  and  without  doubt  greatly  blessed,  be- 
cause they  were  the  servants,  as  I  then  thought, 
of  God,  and  were  principal  in  the  holy  teirple 
to  do  his  work  therein. 

This  conceit  grew  so  strong  in  a  little  time 
upon  my  spirit,  that  had  I  but  seen  a  priest 
(though  never  so  sordid  and  debauched  in  his 
life,)  I  should  find  my  spirit  fall  under  him, 
reverence  him,  and  knit  unto  him ;  yea,  I 
thought,  for  the  love  I  did  bear  unto  them 
(sup;^osing  they  were  the  ministers  of  God)  I 
could  have  laid  down  at  their  feet  and  hav< 
been  trampled  on  by  them  ;  their  name,  their 
garb,^  and  work  did  so  intoxicate  and  be- 
witch me. 

After  I  had  been  thus  for  some  considerable 


GRACE  A  BO  Uy  DISC,    TO    THE  CHIEF  OF  SlSyL'l^^: 

ex  coed  ill 


:U 


time,  anotlitr  thought  came  in  my  luintl ;  and  ^ 

thiit  was,  whether  we  were  of  the  Israelites  r)r"lupon  tlie  pr 

no?     For  fuulin?;  in  Scripture  tliat  they  were   Jxvjus,  ns  if  I 

once  the  poeuliar  people  of  .(hnl,  thouijht  I,  it 

I  were  one  of  this  race,  my  houI  must  needs  he 

happy.    Now  npiin,  I  fouiul  within  me  n  preat 

hmging  to  he  resolved  ftlu)Ut  this  question,  hut 

could  not  tell  how  I  should  :  nt  last  I  a.sked  my 

father  of  it,  who  told   me,  no,  wo  were  not. 

Wherefore,  tlien   I  fell  in  my  spirit,  as  to  the 

hope.s  of  that,  an«l  so  remained. 

iuit  all  this  while,  I  was  uot  sensible  of  ^ho^ 

^IMltfV  "'"^  ''^"'^  "^  •'*'"  •  ^  ^*"''  '^^'l'^  *'"'*'"  "'*^"" 
sidcriu^  that  sin  wouKl  damn  me,  what  religion 
soever  I  followed,  unless  I  was  found  in  Christ: 
nay,  I  never  thought  of  him,  nor  whether  there 
was  such  an  one,  or  no.  "Thus  man  while 
blind  doth  wander,  but  weareth  himself  with 
vanity,  for  he  knoweth  not  the  way  to  the  t'ityj 

of(;<.d."  "^ 

Hut  o!ie  day.  amongst  all  the  scrmou-s  our 
parson  made,  his  subject  was  to  treat  of  the 
Pabbath-day,  and  of  the  evil  of  breaking  that, 
either  with  lab(mr,  sport.s,  or  otherwise:  (now 
I  wa"*,  notwitlistanding  my  religion,  one  that 
took  nuu'h  delij^ht  in  all  manner  of  vice,  and 
espt^ially  that  was  the  day  that  I  did  solace 
myself  therewith:)  wherefore  I  fell  in  my  con- 
science under  this  sermon,  thinking  and  be- 
lieving tliat  he  made  ^hat  sermon  on  purfiose 
to  show  me  my  evil-doing.  And  at  that  time 
f.  felt  what  ^ijilj^was,  though  never  before,  that 
tl  can  remember;  but  then  I  wils,  for  the  pres- 
ent, greatly  loade<l  therewith,  and  so  went 
'home  when  the  sermon  was  ended,  with  a  great 
burthen  upon  my  spirit. 

Tliis,  for  an  instant,  did  benumb  the  sinews 
of  my  lM*t  dclight.s,  and  di<l  embitter  my  for- 
mer ple.nsures  to  me;  but  hold,  it  Ixsted  not; 
for  l>ef(iro  I  had  dined,  the  trouble  began  to  go 
off  my  mind,  and  my  heart  returned  to  it«  old 
coorxe.  But  oh  !  how  glad  ivan  f,  that  this 
trouble  waa  gone  from  me,  and  that  the  fire 
WM  put  out.  that  I  might  sin  again  without 
control!      Wherefore,    when    I    had    sati^fiinl 

•lire  with   my   food,   I  shr)ok    the  sermon 

■  of  my  mind,  and   to   my  old  custom  of 
rtA  and    gaming    I   returned    with    great 

lie  Mme  day,  a*  I  wan  in  the'Wdst  of  a^ 
..    of  Cat,  and  having  s(ni>k  it  • 
n  the  hole,  just  a-s  I  w.ts  about   t" 

■  second  time,  a  voice  ili<l  sudfh-nly  dart  fron* 
iven  into  my  soul,  which  said,  "Wilt  tli-n 
ive  thy  sins  and  go  to  heaven,  or  have 

Bins  and  go  to  hell?"     At  this  I  was  put  to  au 


ama/e;  win 

round,   I    1oOk<u    ,iy      ..    Imim    i,;iinl 

had,  with  the  eyes  of  n»y  under- 
standing, seen  the  Lord  Jesus  looking  down 
upon  me,  as  being  very  hotly  displeased  with 
me,  and  as  if  hi'  did  severely  threateti  me  with 
some  grievous  punishment  for  these  and  other 
ungmlly  practices. 

I  had  no  sooner  thus  conceived  in  my  mind, 
but  suddenly  this  conclusictn  was  fastened  on 
my  spirit,  (for  the  former  hint  did  set  my  sins 
again  before  my  face,)  that  I  li:ul  been  a  great 
and  grievous  sinner,  and  that  it  was  nf;w  too 
late  for  me  to  hM»k  after  heavgi ;  for  Christ 
w(mld  not  forgive  me,  nor  pardon  my  trans- 
gressions. Then  I  fell  to  musing  on  this  also; 
and  while  I  was  thinking  (»f  it,  and  fearing 
lest  it  should  be  so,  I  felt  my  heart  siuk  in 
despair,  concluding  it  was  too  late;  and  there- 
fore I  resfdved  in  my  mind  to  go  on  in  sin; 
For,  thought  I,  if  the  cilsc  be  thus,  njy  state  i» 
surely  misemble ;  miserable  if  I  leave  my  sins^ 
and  but  miserable  if  I  follow  tlu-m ;  I  can  buO 
be  damned,  and  if  I  must  be  so,  I  had  a.s  goo<l 
be  damned  for  many  sins,  as  be  damned  for  a 
few. 

Thus  I  stood  in  the  midst  of  my  play,  before 
all  that  then  were  present ;  but  yet  I  told  them 
nothing;  but  I  say,  having  made  this  conclu- 
sion, I  returned  desperately  to  n»y  sport  again; 
and  I  well  remember,  that  presently  this  kind 
of  despair  <iiil  so  possess  my  soul  that  I  wan 
I>ersuaded  I  could  never  attain  to  other  com- 
fort than  what  I  should  get  in  sin ;  for  heaven 
was  gone  already,  so  that  on  that  I  must  not 
think.  Whereftire  I  found  within  me  great 
desire  to  have  my  fdl  of  sin,  still  studying 
what  sin  was  yet  to  be  committed,  that  I  might 
taste  the  sweetness  of  it :  and  I  made  a.s  much 
haste  as  I  could  to  fill  my  belly  with  il.s  deli- 
cacies, Icat  I  should  tlie  before  I  ha«l  my  do- 
sires;  for  that  I  feared  greatly.  In  thoM 
things,  I  protest  before  (tod  I  lie  not,  neither 
do  I  frame  this  sort  of  spee<'h ;  these  were 
really,  strongly,  an<l  witli  all  my  heart  my  de- 
sires. The  gootl  Lord,  whose  mercy  is  liji-  ? 
searchable,  forgive  my  trnnsgri'ssions  I  >  ■ 

And  I  am  ver}*  confident  that  this  termina- 
tion of  the  devil  is  more  usual  among  pooi 
creatures,  than   many  are  aware  of,  even  to 
rrun  the  spirit/*  with  a  scurvy  uiki 
•lie  of  heart,  and  Iwnumbiiig  of  eoi.- 
which  frame  ho  stilly  and  slyly  supplietn  with 
••iKh  despair,  that  though   not  much  guilt  at-  i 
leth   HouU,   yet   they  continually    have  ^I 
■«•<  ret  cooolusion  within  themrthat  there  is  nc  1 


32 


BUNYAN'S  COMPLETE    WORKS. 


I  hopes   for  them ;   for  they   have   loved   sins, 
\herefoi*e  after  them  they  will  go. 

Now  therefore  I  went  on  in  sin  with  great 
greediness  of  mind,  still  grudging  that  I  could 
not  be  satisfied  with  it  as  I  would.  This  did 
continue  with  me  about  a  month,  or  more; 
but  one  day,  as  I  was  standing  at  a  neighbour's 
shop-window,  and  there  cursing  and  swearing, 
and  playing  the  madman,  after  my  wonted 
manner,  there  sat  within  the  woman  of  the 
house,  and  heard  me;  who  though  she  was  a 
very  loose  and  ungodly  wretch,  yet  protested 
that  I  swore  and  cursed  at  the  most  ungodly 
rate,  that  she  was  made  to  tremble  to  hear  me; 
and  told  me  further,  that  I  was  the  ungodliest 
fellow  for  swearing,  that  she  ever  heard  in  all 
her  life ;  and  that  I,  by  thus  doing,  was  able 
to  spoil  all  the  youth  in  the  whole  town,  if 
they  came  but  in  my  company. 

At  this  reproof  I  was  silenced,  and  put  to 
secret  shame;  and  that  too,  as  I  thought,  be- 
fore the  God  of  heaven ;  wherefore,  while  I 
stood  there,  and  hanging  down  my  head,  I 
wished  with  all  my  heart  that  I  might  be  a  lit- 
tle child  again,  that  my  father  might  teach  me 
to  speak  without  this  wicked  way  of  swearing ; 
for,  thought  I,  I  am  so  accustomed  to  it,  that 
it  is  in  vain  for  me  to  thiuk  of  a  reformation, 
for  I  thought  that  could  never  be. 

But  how  it  came  to  pass  I  know  not ;  I  did 
from  this  time  forward,  so  leave  my  swearing, 
that  it  was  a  great  wonder  to  myself  to  observe 
it;  and  whereas,  before  I  knew  not  how  to 
speak  unless  I  put  an  oatli  before  and  another^ 
behind,  to  make  my  words  have  authority ;  no'W  ^ 
I  could,  without  it,  speak  better,  and  with  more 
pleasantness  than  ever  I  could  before.  All  this 
while  I  knew  not  Jesus  Christ,  neither  did  I 
leave  my  sports  and  plays. 

But  quickly  after  thi.s,  I  fell  into  company 
with  one  poor  man  that  made  i^rofession  of  re- 
ligion ;  who,  as  I  then  thought,  did  talk  pleas- 
antly of  the  Scriptures,  and  of  the  matter  of 
religion ;  wherefore,  falling  into  some  love  and 
liking  to  what  he  said,  I  betook  me  to  my  Bible, 
and  began  to  take  great  pleasure  in  reading, 
but  especially  with  the  historical  part  thereof; 
for  as  for  St.  Paul's  Epistles,  and  suchlike 
Scriptures,  I  could  not  away  with  them,  being 
as  yet  ignorant,  either  of  the  corruptions  of  my 
nature  or  of  the  want  and  worth  of  Jesus  Christ 
to  save  us. 

Wherefore  I  fell  to  some  outward  reformation 
both  in  my  words  and  life,  and  did  set  the  com- 
mandments before  me  for  my  way  to  heaven ; 
which  commandments  I  also  did  strive  to  keep. 


and  as  I  thought,  did  keiip  them  pretty  well 
sometimes,  and  then  I  should  have  comfort ; 
yet  now  and  then  should  break  one,  and  so 
afiiict  my  conscience ;  but  then  I  should  re- 
pent, and  say,  I  wiis  sorry  for  it,  and  promised 
God  to  do  better  next  time,  and  there  get  help 
again ;  for  then  I  thought  I  pleased  God  as  well 
as  any  man  in  England. 

Thus  I  continued  about  a  year;  all  whicli 
time  our  neighbours  did  take  me  to  be  a  very 
godly  man,  a  new  and  religious  man,  and  did 
marvel  much  to  see  such  a  great  and  famous 
alteration  in  my  life  and  manners ;  and  indeed 
so  it  was,  though  I  knew  not  Christ,  nor  grace, 
nor  faith,  nor  hope ;  for,  as  I  have  well  since 
seen,  had  I  then  died,  my  state  had  then  been 
most  fearful. 

But,  I  say,  my  neighbours  were  amazed  at 
this  my  great  conversion,  from  prodigious  pro- 
faueness  to  something  like  a  moral  life ;  and 
truly,  so  they  well  might ;  for  this  my  conver- 
sion was  as  great,  as  for  Tom  of  Bedlam  to  be- 
come a  sober  man.  Now  therefore  they  began 
to  praise,  to  commend,  and  to  speak  well  of  me, 
both  to  my  face,  and  behind  my  back.  Now  J 
was,  as  they  said,  become  ^odly ;  now  I  wa.s 
become  a  right  honest  man.  But  oh  I  when  I 
understood  those  were  their  words  and  opinions 
of  me,  it  pleased  me  mighty  well.  For  though 
as  yet  I  was  nothing  but  a  poor  painted  hypo- 
crite,  yet  I  loved  to  be  talked  of  as  one  that 
was  truly  godly.  I  was  proud  of  my  godliness, 
^ud  indeed  I  did  all  I  did,  either  Tb"be  seen  of, 
or  to  be  well  si:>oken  of  by  men ;  and  thus  I 
^continued  for  about  a  twelvemonth,  or  more. 

Now  you  must  know,  that  before  this  I  had 
taken  much  delight  in  ringing  the  bell,  but  my 
conscience  beginning  to  be  tender,  I  thought 
such  a  practice  was  but  vain,  and  therefore 
forced  myself  to  leave  it ;  yet  my  mind  hank- 
ered ;  wherefore,  I  would  now  go  to  the  steeple- 
house  and  look  on,  though  I  durst  not  ring; 
but  I  thought  this  did  not  become  religion 
neither ;  yet  I  forced  myself,  and  would  look 
on  still ;  but  quickly  after,  I  began  to  think, 
how  if  one  of  the  bells  should  fall?  Then  I 
chose  to  stand  under  a  main  beam,  that  lay 
overthwart  the  steeple,  from  side  to  side,  think-  ^ 
ing  here  I  might  stand  sure ;  but  then  I  thought.  jVr 
again,  should  the  bell  fall  with  a  swing,  it  might  ■  ^ 
first  hit  the  wall,  and  then  rebounding  upon 
me,  might  kill  me  for  all  this  beam.  This  made 
me  stand  in  the  steeple  door ;  and  now  thought 
I,  I  am  safe  enough ;  for  if  the  bell  should 
then  fall,  I  can  slip  out  between  these  thick 
walls,  and  so  be  preserved  notwithstanding. 


GRACE  ABOUNDIXG   TO   THE  CHIEF  OF  ShWNERS. 


33 


So  after  this  I  would  yt-t  po  to  sec  them  rinp, 
but  would  not  go  farther  thun  the  steeple  d«»or ; 
but  then  it  came  into  my  head,  how  if  the  atee- 
l\  pie  iti^elf  should  fall?  And  this  thought  (it 
may  for  aught  I  know  when  I  stood  and  looked 
on)  did  continually  so  }'luike  niy  mind,  that  I 
durst  n<»t  stand  at  the  steeple  door  any  longer, 
but  \Tas  forctxl  to  flee,  for  fear  the  steeple  should 
til II  ujion  my  head. 

Another  thing  wa.s  my  dancing.     I  wius  full 

a  year  betore  I  could  ipiite  leave  that ;  hut  all 

thi<»  while,  when  I  thought  I  kept  this  or  that 

iridment,  or  «liil,  by  word  or  deeil  any 

that  I  thought   wa.s  good,  I  had   great 

•ace  in  n>y  conscience ;  and  should  think  with 

;;iyself,  (iod  cjinnot  but  be  now  pleased  with 

me ;  yea,  to  relate  it  in  mine  own  way,  I  thought 

no  man  in  England  could  ple;tse  (Jotl  better 

thnn  I. 

iuK)r  wretch  jts  I  was,  I  was  all  this  while 

lit  of  Ji'suj  Christ;  and  going  about  to 

Ai  my  own  righteousness;  and  had  per- 

.....  therein,  had  not  Gotl  in  mercy  showetl 

lie  more  of  my  state  by  nature. 

But  upon  a  day,  the  good  providi-nce  of  fJod 

I'.Ktl  me  to  I'edfortl,  to  work  on  my  calling, 

lul  in  one  of  the  streets  of  that  town,  1  came 

here  there  were  three  or  four  poor  women  sit- 

rig  at  a  do<»r,  in  the  sun,  talking  about  the 

'""■J  of  G<h1  ;  and  being  now  willing  to  hear 

'.i-jcourxe,  I  drew  near  to  hear  what  they 

ii«i,  iiir  I  was  now  a  brisk  talker  of  myself,  in 

le  matl»rof  religion  ;  but  I  may  say,  "  I  heard, 

lit  umierstoml  not ;"  for  they  were  far  above, 

lUl  of  my  reach.     Their  talk  was  about  a  new 

birth,  the  work  of  Go<l  in  their  hearts,  an  also 

how  they  were  convinced  of  their  mi.senible 

♦tate  by  nature.    They  talked  how  God  had 

visited  their  souls  with  his  love  in  the  Loril 

J'-ii».  and  wi»h  what  wonl-s  an<l  promiytft  they 

1.  'i»'d,  eomlorted  and  support«il 

«-  .tations  of  the  devil ;  mi»re«»ver 

.cy  re;Lsoned  of  the  suggestions  and  temptii> 

'.    "-  "f  Satan  in  particular;  and  told  t«>  each 

■■:'■    ■  ;•_«■  what  means  they  had  U'cn  afllirted. 

n  :j(  undrr  lii 

1  if  own  wr- 

"■  i  oi  ttieir  unlndief;  and  did  con- 

^    '  and  abhor  their  own  righteousness, 

y,  and  insuflicient  to  do  them  any  gisKi. 

Ai.l  methuught   they  spake  an  if  joy  did 

uikc    them    speak:    tl»ey   spake   with    such 

¥"  ]■  ^  language,  and  with 

SI.  .     in   all   they   wiid. 

lh.it  tiuy  wi-re  to  uic,  as  if  they  had  found  a 

new    world;    a-<     ifj^hcy    w»re    "|M<.i.lf    tint 

S 


dwelt  alone,   and   were  not   to   be   reekoned 
among  their  neighbours." 

At  this  I  felt  my  own  heart  began  to  snake, 
and  mistrust  my  condition  to  be  naught;  for  I 
saw  that  in  all  my  thoughts  about  religion  and 
salvation,  the  new  birth  did  never  enter  into 
my  mind;  neither  knew  I  the  comfort  of  the 
word  and  promise,  nor  the  deceitfidness  and 
treachery  of  my  own  wicked  heart.  .\s  for 
secret  thoughts,  I  took  no  notice  of  them; 
neither  did  I  understand  what  f^atan's  teni|>- 
tati/ms  were,  nor  how  they  were  to  be  with- 
stood and  resisted,  iS:c. 

Tlius,  therefore,  wheii  I  had  heard  and  eon- 
si<lerlcd  what  they  said  I  left  them,  and  went 
about  my  employment  again,  but  their  talk 
and  disc(mrse  went  with   me;  also  my  heart 
would  tarry  with  tluin,  for  I  was  greatly  af-j 
fected  with  their  words,  both  beeause  by  thenw 
I  was  convinced  that  I  wanted  tlur'truf  tokens* 
9||_atrulv_j|jodlv  jnaii,   and   also   bmnPe  Ly 
themlvvas    convinced    of   the    happy   and 
bli-ssed   condition   of  him    that  was  .such   an 
one. 

Therefore  I  would  often  make  it  my  busi- 
ness to  be  going  again  and  again  into  the 
company  of  these  poor  people;  for  I  could  not 
stay  away;  and  the  more  1  went  among  them 
the  more  I  did  question  my  condition:  and  as 
I  still  do  remember,  presently  I  found  two 
things  within  me,  at  which  I  did  sometimes 
marvel,  (especially  considering  what  a  blind, 
ignorant,  sordid,  and  ung«Mtly  wretch  but  just 
before  I  was.)  The  one  was  a  ver)'  great  soft- 
ness and  tenderness  of  heart,  which  cau-sfd  me 
to  fall  under  the  conviction  of  what  by  Scrip- 
ture they  as.serte<l ;  and  the  other,  was  a  great 
bending  in  my  mind,  to  a  continually  nie.jital- 
ingon  it,  and  on  all  ot!  .-r  good  things  wliich 
at  atiy  time  I  heard  or  read  of, 

l>y  these  things  my  mind  was  now  so  turned 
that  it  lay  like  an  horse-hn-ch  at  the  vein,  still 
erj'ing  out,  Giir,  yire,  which  wan  so  fi.\ed  on 
eternity,  and  on  the  things  about  the  kingdom 
of  heaven,  (that  is,  so  far  as  I  knew,  though 
as  yet,  inA  knows  1  knew  bttt  litth-i  that 
neither  pleasures,  nor  profits,  nor  persuasions, 
nor  threats  could  Irnxse  it,  or  nnike  it  let  g(»  it* 
hold,  and  though  I  nniy  »|K-ak  it  with  Hhanic, 
yet  it  is  in  vcr)*  deeil,  a  certain  truth,  it  would 
then  have  lH>en  as  ditlicult  for  me  to  have 
taken  my  mind  from  heaven  to  earth,  ns  I 
have  found  it  often  since,  to  get  it  again  from 
earth  to  heaven. 

One   thing    I    may   not  omit:    there  wot  ■ 


!i    .iiir    tiiwii     ti 


.liiiiii    iiiv    lienrf 


34 


JBUNYAN'S  COMPLETE    WORKS. 


before  was  knit  more  than  to  any  otlier,  but 
he  being  a  most  v.'icked  creature  for  cursing, 
and  swearing,  and  whoring,  I  now  shook  him 
olF,  and  forsook  his  company;  but  about  a 
quarter  of  a  year  after  I  had  left  him,  I  met 
him  in  a  certain  lane,  and  asked  him  how  he 
did ;  he,  after  his  old  swearing  and  mad  way, 
auswered,  he  was  well.  But,  Hai-ry,  said  I, 
"Why  do  you  curse  and  swear  thus?  What 
will  become  of  you  if  you  die  in  this  condi- 
tion?" He  answered  me  in  a  great  chafe, 
"  What  would  the  devil  do  for  company,  if  it 
wei-e  not  for  such  as  I  am?" 

About  this  time  I  met  with  some  Ranters' 
books,  that  were  put  forth  by  some  of  our 
countrymen,  which  books  were  also  highly 
in  esteem  by  sevei'al  old  professors;  some  of 
these  I  read,  but  was  not  able  to  make  a  judg- 
ment about  them;  wherefore  as  I  read  in 
them,  and  thought  upon  them,  seeing  myself 
unable  to  judge,  I  would  betake  myself  to 
hearty  prayer  in  this  manner:  "O  Lord,  I  am 
a  fool,  and  not  able  to  know  the  truth  from 
error:  Lord,  leave  me  not  to  my  own  blind- 
ness, either-to  approve  of,  or  condemn  this  doc- 
trine; if  it  be  of  God,  let  me  not  despise  it;  if 
it  be  of  the  devil,  let  me  not  embrace  it.  Lord, 
I  lay  my  soul  in  this  matter  only  at  thy  foot,  let 
me  not  be  deceived,  I  humbly  beseech  thee." 
I  had  one  religious  intimate  companion  all  this 
while,  and  that  was  the  poor  man  I  spoke  of 
before ;  but  about  this  time,  he  also  turned  a 
devilish  Ranter,  and  gave  himself  up  to  all 
manner  of  filthiness,  especially  uncleanness. 
He  would  also  deny  that  there  was  a  God, 
angel,  or  spirit ;  and  would  laugh  at  all  exhort- 
ations to  sobriety;  when  I  laboured  to  re- 
buke his  wickedness,  he  would  laugh  the 
more,  and  pretend  that  he  had  gone  through 
all  religions,  and  could  never  hit  upon  the 
right  till  now.  He  told  me  also,  that  in  a 
little  time  I  should  see  all  professors  turn  to 
the  ways  of  the  Ranters.  Wherefore  abomi- 
nating these  cursed  principles,  I  left  his  com- 
pany forthwith,  and  became  to  him  as  great  a 
stranger,  as  I  had  been  before  a  familiar. 

Neither  was  this  man  only  a  temptation  to 
me,  but  ray  calling  being  in  the  country,  I 
happened  to  come  into  several  people's  com- 
pany who,  though  strict  in  Migion  formerly, 
yet  were  also  drawn  away  by  the  Ranters. 
These  would  also  talk  with  me  of  their  ways, 
,  and  condemn  me  as  legal  and  dark ;  pretend- 
/  ing  that  they  only  had  attained  to  perfection,  \ 
that  could  do  what  they  would  and  not  sin."^ 
Oh !   the-.e  temptations  wore   suitable  to  my 


flesh,  I  being  but  a  young  man,  and  my  nature 
in  its  prime:  but  God,  who  had,  as  I  hoped, 
designed  me  for  better  things,  kept  me  in  the 
fear  of  his  name,  and  did  not  suffer  me  to  ac- 
cept such  cursed  principles.  And  blessed  be 
God,  who  put  it  into  my  heart  to  cry  to  him 
to  be  kept  and  directed,  srill  distrusting  miney 
own  wisdom ;  for  I  have  since  seen  even  xne 
effects  of  that  prayer,  in  his  preserving  me, 
not  only  from  Ranting  errors,  but  from  those 
also  that  have  sprung  up  since.  The  Bible 
was  precious  to  me  in  those  days. 

And  now  methought,  I  began  to  look  into 
the  Bible  wdth  new  eyes,  and  read  as  I  never  [S 
did  before,  and  especially  the  epistles  of  the  j 
apostle  St.  Paul  were  sweet  and  pleasant  to 
me,  and  indeed  then  I  was  never  out  of  the 
Bible,  either  by  reading  or  meditation;  still 
crying  out  to  God  that  I  might  know  the 
truth,  and  way  to  heaven  and  glory. 

And  as  I  went  on  and  read,  I  hit  upon  that 
passage,  "To  one  is  given  by  the  spirit  the 
word   of   wisdom,   to    another    the  word    of 
knowledge  by  the  same  spirit,  and  to  another 
faith,"  &c.     And  though,  as  I  have  since  seen, 
that  by  this  Scripture  the  Holy  Ghost  intends, 
in  special  things  extraordinary,  yet  on  me  it 
did  then  fasten  with   conviction,  that  I  did 
want  things  ordinary,  even  that  understanding 
and  wisdom  that  other  Christians  had.     On' 
this  word  I  mused  and  could  not  tell  what  to 
do,  especially  this  word  cT^nS^put  me  to  it,  for 
I  could  not  help  it,  but  sometimes  must  ques-l 
tion,  whether  I  had  any  faith,  or  no:  but  l\ 
was  loth  to  conclude,  I  had  no  faith ;  for  if  1 1 
do  so,  thought  I,  then  I  shall  count  myself  a  j 
very  castaway  indeed. 

No,  said  I,  with  myself,  though  I  am  con- 
vinced that  I  am  an  ignorant  sot,  and  that  I 
want  those  blessed  gifts  of  knowledge  and 
understanding  that  other  people  have ;  yet  at 
a  venture  I  will  conclude,  I  am  not  altogether 
faithless,  though  I  know  not  what  faith  is ;  for 
it  was  shown  me,  and  that  too  (as  I  have  seen 
since)  by  Satan,  that  those  who  conclude  them- 
selves in  a  faithless  state,  have  neither  rest  nor 
quiet  in  their  souls;  and  I  was  loth  to  fall 
quite  into  despair. 

Wherefore  by  this  suggestion,  I  was  for  a 
while,  made  afraid  to  see  mj;-  want  of  faith ; 
but  God  would  not  suffer  me  thus  to  undo  and 
destroy  my  soul,  but  did  continually  against 
this  my  sad  and  blind  conclusion,  create  still 
within  me  such  suppositions,  insomuch  that  J[_| 
could  n,ot  rest  content,  until  I  did  now  come 
to^me  certain  knowledg^-hether  I  had  faith  I 


ORACE  ABOVNl)/\0    TO   THE  CHIEF  OF  SiyyERS. 


,^or  no,  tlM5  ftlwiiys  rnniiiii^  in  my  mind,  "Rut 
how  if  you  wjiiit  fuitli  iiidivd?  l?ut  how  cun 
voii  ;^1  yiiti  liavf  t";iith?"     And  I)t-*idi'.-*,  I  saw 

\  fur  rcrt.iin.  if  i    li:id    not,  I  w:i<  sure  to   |'<Ti-h 

I  for  ov«T.     N^  <J>  rv«vM*f>AM-»«^  ^4^J!r*^ 

.S>  that  thoujrii  I  ondi<uvourtHl  iit  tlu*  first  t<» 
l<Mtk  over  the  liusiiu's.s  of  faitii,  yt't  in  a  little 
time,  I  better  considi-rinjr  the  matter,  wa.s  will- 
injf  to  put  myself  upon  tlie  trial  whether  I 
h.id  faith  or  no.  lUit  alas,  poor  wretch,  so 
ignorant  and  brutish  was  I,  that  I  knew  not 
to  this  day  any  more  how  to  do  it,  than  I 
know  how  to  bejj;in  and  accomj>lish  that  rare 
and  eurious  piece  iH'  art,  whicli  I  never  yet 
wiw  or  coiwi<lere<l.  "^ 

/  Wherefore  while  I  was  thus  cfuisidering, 
and  being  put  to  a  plunge  about  it,  (for  you 
mu-st  know,  that  as  yet  I  had  not  in  this  nu»t- 
ter  broken  my  mind  to  any  one,  only  did  liear 
and  consider,)  tlu-  tempter  came  in  wifli  this 

I  delusion,  "that  there  was   no  wav   for   me  to 
Vcnow  I  liad  faith,  hut  by  tryinjr  to  work  some 
!airacK-< ;  urging  those  S.-riptures  that  seem  to 
look  that  way,  for  the  enforcing  and  strength- 
ning  his  lemptation.     Nay,  one  day,  as  I  was 
tween  Elstow  and   IJedford,  the  temptation 
was  hot  uj>on   me,  to  tr}'   if  I  liad   faith,  by 
doing  some  minicle;    whicli    miracle   at   this 
i,^ime  w:w  this,  I  must  say  to  the  puddles  that 
A^rerc  in  the  horscpads,  be  dry ;  and  to  the  dry 
Xp\tux6,  be  you  puddles:  and  truly  one  time  I 
•V  \s  going  to  say  so  indceil ;  but  just  as  I  was 
•>ut  to  speak,  this  thought   came   into  my 
mind;  "but  go  under  yonder  hedge  and  pray 
T  Jir^t,   that   God   will    make    you   able."     But 
:  when  I  had  conclu<lcd  to' pray,  this  came  hot 
upon  me;  that  if  I  prayetl,  and  came  again, 
and  tried  to  do  it,  iind  yet  did  nothing  not- 
withstanding, tho«  ti>  l>e  Hurc  1  bad  n<i  faith. 
but  was  a  cH-Hlaway,  and  luKt.  nay  thought  I,  if 
it  be  so   I  will  not  try  yet,  but  will  stay  a  little, 
longer. «  "" 

>o  I  continued  at  a  great  lojw ;  for  I  thought, 
•hey  only  had  faith,  which  could  do  no  won- 
-ful  things,  then  I  concluded,  that   for  the 
'   I  neither  had  it,  nor  yet  for  the  time 
•.  were  ov«T  like  to  have  it.     Thus   I 
vil  and  mine  own 
;      _  i,  c>sjH>cially  at  .some 

OS,  that  I  could  not  tell  what  to  do. 
\bout  lhi.>«  time,  the  state  and  happincM  of 
^«  poor  people  at  Be«lford  was  thus,  in  a 
id  of  a  ri.tion,  presentt'^l  to  me,  I  saw  as 
;h<y  wen*  on  th»»  •nnny  n'ld''  of  some  high 
mountain,    there    •  ■    thomselvrs    with 

th<^  pleosan*.  bear  sun,  while  I  was 


shivering  an. 1  shrinking  in  the  cold,  afllicted 
with  frost,  snow,  and  tiark  clouds:  nu'thou-,'ht 
also,  betwixt  me  and  them,  I  saw  a  wall  that 
did  compass  about  this  mountain,  now  through 
this  wall,  my  soul  did  greatly  desire  to  pai^ ; 
concluding,  that  if  I  could,  I  would  even  go 
into  the  very  midst  «)f  them,  and  there  also 
comfort  myself  with  the  heat  of  their  sun. 

About  this  wall  I  bethought  my.self  to  go 
again  and  again,  still  praying  as  I  went,  tit  »e. 
if  I  could  find  some  way  or  passage,  by  whid. 
I  might  enter  therein;  but  none  could  I  find 
for  some  time;  at  the  last,  I  saw,  as  it  were,  a 
narrow  gaj).  like  a  little  drtor-way  in  the  wall, 
through  which  I  attempted  to  pass:  now  the 
passage  being  very  straight  and  n:irrow,  I 
made  many  offers  to  get  in,  but  all  in  vain, 
even  until  I  w:us  well  nigh  (piitc  beat  out,  by 
striving  to  get  in  ;  at  last,  with  great  striving, 
niethought  I  at  first  did  get  in  my  head, 
an»l  after  that,  by  a  sideling  striving,  my 
shoulders,  and  my  whole  body :  then  1  wa-s 
exceeding  glad,  went  and  sat  d<»wn  in  the 
midst  of  them,  and  so  was  comforted  with  the 
light  and  heat  of  their  sun. 

Now  this  nioiiiit:iin.  and  w.nll.  SiC.  was  thus 
made  out  to  nir  :  the  njountain  au^mfied-the 


church  of  tile  living  iltul ;  thesuu  that  shone 
thereon,  the  comfortable  .shining  of  his  merci- 
ful face  on  them  that  were  theniin  ;  the  wall  I 
thought  was  the  world,  that  did  make  .separa- 
tion between  the  Christians  and  the  world; 
and  t';.e  gap  which  w.is  in  the  wall,  I  thought, 
was  Jesus  Christ,  who  is  the  way  to  (Joil  the 
Father.  (J<»hn  xiv.  t).  Matt.  vii.  14.)  Hut  for- 
asmuch as  the  pa.s.sage  was  wonderfully  nar- 
row, even  so  narrow,  that  I  could  not,  but  with 
great  difficulty  enter  in  thereat,  it  showed  me, 
that  none  could  enter  into  life,  but  those  that 
were  in  downright  earnest,  and  unle.xs  also 
they  left  that  wicked  worUI  behin<l  them;  for 
here  was  only  room  for  bo<ly  and  soul,  but  in'* 
for  \xh\y  and  soul,  antl  sin. '  "       " 

This  resemblance  alMHlc  upon  my  -,•..,. 
many  days:  all  which  time  I  saw  myself  in  a 
forlorn  and  sad  condition,  but  yet  was  pnv 
voked  to  a  vehement  hunger  and  d»*sire  to  l>e 
one  of  that  number  that  did  sit  in  the  sun- 
shine: now  also  would  I  pray  wherever  I  was; 
whether  at  home  or  abnmd  ;  in  hoa-w  or  field ; 
and  would  al*o  often,  with  lifting  up  of  heart 
sing  that  of  the  fifty-first  Psalm.  "  O  Lord.  ««on- 
sider  my  distress, "for  as  yet  I  knew  not  where 
I  was. 

\  ■•  r1- 

abl.  'Ul 


BUNYAN'S   COMPLETE   WORKS. 


instead  of  having  satisfactiou  here  I  began  to 
find  my  soul  to  be  assaulted  with  fj-^-sh  doubts 
about  my  future^  happiness ;    especially  with 

(such  as  these,  "  wheiher  I  was  elected ;  but  how 
if  the  day  of  grace* should  be  past  and  gone?" 

By  these  two  temptations  I  was  very  much 
afllicted  and  disqiaeted ;  sometimes  by  one  and 
sonetimes  by  the  other  of  them.  And  first, 
to  speak  of  that  about  my  questioning  my 
ele-ction,  I  found  at  this  time,  that  though  I 
Vdi  ill  a  flame  to  find  the  wavt^LJieaven  and 
gloFy^'ahd"  thought  nothing  could  beat  me  off 
from  this,  yet  this  question  did  so  ofl'end  and_ 
discourage  me,  that  I  was,  especially  somen 
times,  as  if  the  very  strength  of  my. body  alsq^ 
had  been  taken  away  by  the  force  and  power 
thereof.  This  Scripture  did  also  seem  to  me 
to  trample  upon  all  my  desires :  "  it  is  neither 
in  him  that  willeth,  nor  in  him  that  runneth; 
but  in  God  that  showeth  mercy." 

With  this  Scripture  I  could  not  tell  what  to 
do ;  for  I  evidently  saw,  unless  that  the  great 
God,  of  his  infinite  grace  and  bounty,  had  vol- 
untarily chosen  me  to  be  a  vessel  of  mercy, 
though  I  should  desire,  and  long,  and  labour 
until  my  heart  did  break,  no  good  could  come 


of  it.     Therefore  this  would  stick  with   me 

[ow"can  you  tell  that  you  are  electeclT    Ana     ^id  somewhat  daunt  me;  but  because  by  this 


t  if  vou  should  not  ? 


O  Lord,  thought  I,  what  if  I  should  not 
indeed?  It  may  be  you  are  not,  said  the 
tempter ;  it  may  be  so  indeed,  thought  I.  Why 
then,  said  Satan,  you  had  as  good  leave  off,  and 
strive  no  farther ;  for  if  indeed,  you  should  not 
be  elected  and  chosen  of  God,  there  is  no  hope 
of  your  being  saved :  "  For  it  is  neither  in  him 
that  willeth,  nor  in  him  that  runneth:  but  in 
God  that  showeth  mercy." 

By  these  things  I  was  driven  to  my  wits-end, 
not  knowing  what  to  say  or  how  to  answer 
these  temptations :  indeed,  I  little  thought  that 
Satan  had  thus  assaulted  me,  but  that  rather  it 
was  my  own  prudence  thus  to  start  the  ques- 
tion ;  for  that  the  elect  only  obtained  eternal 
Jife;  that  I  without  scruple  did  heartily  close 
withal ;  but  that  myself  was  one  of  them,  there 
lay  the  question. 

Thas  therefore,  for  several  days,  I  was  greatly 
assaulted  and  perplexed,  and  was  often,  when 
I  have  been  walking,  ready  to  sink  where  I 
went,  with  faintness  in  my  mind;  but  one  day, 
after  I  had  been  so  many  weeks  oppressed  and 
cast  down  therewith,  as  I  was  now  quite  giving 
up  the  ghost  of  all  my  hopes  of  ever  attaining 
life  that  sentence  fell  with  weight  upon  ray 
spirit:  i'Look  at  the  generations  of  old,  and 


see;  did  ever  any  trust  in  God,  and  were  con- 
founded?" 

At  which  T  was  gi  eatly  enlightened,  and  en- 
couraged in  my  soul ;  for  thus,  at  that  very  in- 
stant, it  was  expounded  to  me:  "begin  at  the 
beginning  of  Genesis,  and  read  to  ^he  end  of 
the  Eevelations,  and  see  if  you  can  find,  that 
there  was  ever  any  that  trusted  in  the  Lord 
and  was  confounded."  So  coming  home,  I 
presently  went  to  my  Bible,  to  see  if  1  could 
find  that  saying,  not  doubting  but  to  find  it 
presently,  for  it  was  so  fresh,  and  with  such  > 
strength  and  comfort  on  my  spirit,  that  it  was 
as  if  it  talked  with  me. 

-^Vell,  I  looked,  but  I  found  it  not;  only  it 
abode  upon  me :  then  did  I  ask  first  this  good 
man,  and  then  another,  if  they  knew  where  it 
was,  but  they  knew  no  such  place.  At  this  I 
wondered,  that  such  a  sentence  should  so  sud- 
denly, and  with  such  comfort  and  strength, 
seize  and  abide  ujion  my  heart;  and  yet  that 
none  could  find  it ;  for  I  doubted  not  but  that 
it  was  in  the  holy  Scriptures. 

Thus  I  continued  above  a  year,  and  could 
not  find  the  place ;  but  at  last,  casting  my  eye 
upon  the  Apocr3'^iDha  books,  I  found  it  in  Ec- 
clesiasticus.  (Eccles.  ii.  16.)     This,  at  the  first, 


time  I  had  got  more  experience  of  the  love  and 
kindness  of  God,  it  troubled  me  the  less,  especi- 
ally when  I  considered,  that  though  it  was  not 
in  those  texts  that  we  call  holy  and  canonical ; 
yet,  forasmuch  as  this  sentence  was  the  sum 
and  substance  of  many  of  the  promises,  it  was 
my  duty  to  take  the  comfort  of  it;  and  I  bless 
God  for  that  word,  for  it  was  of  good  to  me;^ 
that  word  doth  still  oft  times  shine  before  my 
face. 

After  this,  that  nth  or  ^mi^rrVu]  comc  with 
strength  upon  me :    F.nt  bow  H'  tin.  A-^ty  nf  a-vu-e^ , 
should  be  past  and  g;oue?    How  if  you  have 
overstood  the  time  of  mercy  ?    Now  I  remem- 
ber that  one -day,  as  I  was  walking   in  the 
country,  I  was  much  in  the  thoughts  of  this, 
But  how^  if  the  day  of  grace  is  past  ?    And  to 
aggravate  my  trouble  the  tempter  presented  to  j. 
my  mind  those  good  people  of  Bedford,  and    5 
suggested  thus  unto  me,  that  these  being  con-^Hs 
verted  already,  they  were  all  that  God  would     * 
save  in  those  jjarts ;  and  that  I  came  too  late ;    «5> 
for  these  had  got  the  blessing  before  I  came. 

Now  was  I  in  great  distress,  thinking  in  very 
deed  that  this  might  well  be  so;  wherefore  I 
went  up  and  dow-n  bemoaning  my  sad  con- 
dition ;  counting  myself  for  Avorse  than  a  thou- 
sand fools  for  standing  off  thus    long,   and 


GRACE  ABOUNDING    TO   THE  ClIIKF  OF  SINNERS. 


•pending  so  inuny  years  in  sin  as  I  liiitl  done ; 
■till  cry  ic  gout.  Oil!  tliat  I  had  turned  sooner ! 
Oh!  thill  I  had  turned  seven  years  ago!  (_It 
f^  made  nic  also  angry  with  niyseU.lto  think  tliat 
I  shouUl  have  no  more  wit,  hut  to  trifh-  away 
my  time,  till  my  soul  antl  heaven  were  lost, 
r.ut  when  I  had  been  long  vexed  with  this 
: .  and  was  scarce  able  to  take  one  step  more, 
jii->t  about  thes;une  place  where  I  reeeiv«l  my  j 
other  encouragement,  these   words    broke    in   i 
n  my  mind,   ''Compel  them  to  come  in,  j 
my  house  may  be  tilled ;  and  yet  there  is 
II."  I  Luke  xiv.  22,  'I'S.)     These  words,  es- 
.illy  those,  "  And  yet  there  is  room,"  were  ' 
I't  words  to  nie^  for  truly  I  thought  that  by 
ii  I  saw  there  was  place  enough  in  heaven   : 
me;  and  moreover,  that   wlu'ii   the   Lord  ' 
IS  ilid  speak  thi-se  wonLs,  he  then  «lid  think  I 
::ie,  and  that  he  knowing  that  the  time  wimld  | 
come,  that  I  should  be  atllictetl  with  fear  that  j 
thero  wa.s  no  place  left  for  me  in  his  bosom, 
did  before  speak  this  word,  and  leave  it  upon 
record,  that  I  might  find  help  thereby  again.st 
UiLs  vile  temptation.     This  I  then  verily  be- 
lieved. 
'      In  the  light  and  encouragement  of  this  word 
ent  A  pretty  while;  ami  the  comfort  was 
more,  when  I  thought  that  the  Lord  Jesus 


le  'vord  \ 
no  way  I 
devout,    I 


j  saved,  with  the  ways  of  ungodly  men.  And 
I  also,  in  further  nading  abtjut  them,  1  found 
that  though  we  ]id  cbew  the  cud,  as  the  hare; 
.  yet  if  we  walked*  with  daws,  like  a  dog,  or  if 
I  we  did  jiart  the  hoof,  like  the  swine,  yet  if  we 
did  not  chew  the  <ud,  ajj  the  sheep,  we  are 
still,  for  ^  tluit.  but  unclean :  for  1  thought 
the  hare  to  be  a  type  of  those  that  t^ilk  of  the 
word,  yet  walk  in  the  ways  of  sin ;  and  that 
th«>  swine  was  like  liim  that  parted  with  hit* 
outward  pollution,  but  still  wante<l  the  'vord 
of  faith,  without  whicii,  there  cimld  be 
of  salvation,  h-t  a  man  be  ever  so  de\ 
After  this,  I  found  by  reading  the  word,  that 
those  that  must  be  glorified  with  ('hrlst  in  an- 
oflier  wfirld  "must  be  called  by  him  here;" 
called  to  the  partakii;g  of  a  share  in  his  word 
and  righteousness,  and  to  the  comforts  and 
first  friiiLx  of  his  Spirit  ;  and  to  a  peculiar  in- 
terest in  all  those  heavenly  things,  which  do 
indeed  prepare  the  soul  for  that  rest,  and 
house  of  glory,  whicli  is  in  heaven  above. 

Here,  again,  I  was  at  a  very  great  stand,  not 
knowing  what  to  <lo,  fearing  I  wjis  not  called  ; 
for,  thought  I,  if  1  be  not  called,  what  then 
can  ilo  me  gocxl?  None  but  those  who  are  ef- 
fectually called,  inherit  the  kingdom  of  heaven. 
But  oh  !  how  I   loved  tho.se  words  that  spake 


lid  si)eak  those  words  on  purpose  for  my 
;  for  I  did  think   verily,  that  he  did  on 
puri"i«  •  -;i.  :ik'  them  to  encourage  me  withal. 

Hut  I  w:i-  not  without  my  temptations  to^^o 
back  again;  temptations  I  say,  both  from  Sa- 
tan, mine  own  heart,  and  carnal  acipiaintance; 
but  I  thank   0«xl  these  were  outweighe<l   by 
'■  ath,  and  of  the  «lay  of 
.  as  it  were,  continually 
to   my    view:    i    stionld   often   also    think   on 
Nebuchadnezzar;  of  whom  it  is  said,  "He  had 
given   him  all   the   kingdoms  of  the  earth." 
V  '.  thought  I,  if  this  great  man  had  all  hi.s 
ion   in    this  world,  one  hour  in    hell-fire 
•  all.     Which  consider- 

1  wan  almost  made,  about  this  time,  to  see 

•4->!!i<'thirg  concerning  the  l>castit  that   M«ises 

titcfl  clean  and  unclean:  I  thought  thf^e 

-ts  were  tyjMvs  of  men  ;  the  clean,  types  of 

:i   that  were   the  people  of  Go«l ;    but  the 


ihl  think  on  me  so  long  ago.  and  that  he   I  of  a  "Christian's  calling!"    As  when  the  Lord 


•  '•<l   the  cud ; 

Qixl :  they  also  '• 

that  siirnitied,  we  nni-    i 


tiiai  is,  thought  1,  i  went  up  mt 

•1    upon  the  w.r.l   of 

hoof."  I 

irt,   if  WC   \*"  .    i    I  • 


.said  to  one,  "  Foll«)W  me;"  and  to  another, 
"Come  after  me:"  and  oh,  thought  I,  that  he 
would  s:iy  so  to  me  too,  how  gladly  would  I 
run  al'ter  him  ! 

I  cannot  now  express  with  what  longings 
ami  breathings  in  my  soul,  I  cried  to  Christ  to 
C4ill  me.  Thus  I  continued  for  a  time,  all  on  a 
tiame  to  be  converted  to  .lesus  Christ ;  and  ilid 
also  see  at  that  day,  siuli  glory  in  a  convertwl 
state,  that  I  could  not  be  contented  witliout  a 
share  therein.  (Joldl  could  it  have  been  got- 
ten for  gold,  what  would  I  have  given  for  it! 
Had  I  had  a  whole  worhl,  it  ha<l  all  gone  ten 
thotiiiand  times  over  for  this,  that  my  scul 
might  have  Ihh'Ii  in  a  convertetl  state.  v 

How  lovely  now  w:us  even."  one  in  my  cyaa, 
that  I  thoutrht  to  lie  eonvert4'd  men  and  w- 
men  !  They  shone,  they  walked  like  a  people  _ 
that  carried  th«>  broad  seal  of  heaven  nlM>at 
them.  Oh  !  I  saw  the  lot  was  fallen  to  them 
in  pleasant  places,  and  they  ha«l  a  goo«||y 
'm  xvi.)  But  that  which  made 
■lat  of  Christ,  in  St  Mark,  "He 
I  mountain,  :i'  ni 

honi  he  wftiild,  and  they  •  >  '* 

(Mark  iii.  13. 

This  Scripture  m-^' /■•"•  ■■'■!  J^-^'-  ^t  '» 


38 


BUNYAN'S  COMPLETE   WORKS. 


kindled  fire  in  my  soul.  That  wliich  made  me 
fear,  was  this  ;  lest  Christ  should  have  no  lik- 
ing to  me,  for  he  called  whom  he  would.  But 
oh  !  the  glory  that  I  saw  in  that  condition,  did 
still  so  engage  my  heart,  that  I  could  seldom 
read  of  any  that  Christ  did  call,  but  I  presently 
wished,  "Would  I  had  been  born  in  their 
clothes ;  would  I  had  been  born  Peter ;  would 
I  had  been  born  John  ;  or,  would  I  had  been  by 
and  had  heard  him  when  he  called  them,  how 
would  I  have  cried,  O  Lord,  call  me  also! 
But,  oh  '  I  feared  he  would  not  call  me." 

And  truly,  the  Lord  let  me  go  thus  many 
months  together,  and  showed  me  nothing, 
either  that  I  was  already,  or  should  be  called 
hereafter.  But  at  last,  after  much  time  spent, 
and  many  groans  to  God,  that  I  might  be  a 
partaker  of  the  holy  and  heavenly  calling; 
that  word  came  in  upon  me :  "  I  will  cleanse 
their  blood,  that  I  have  not  cleansed,  for  the 
Lord  dwelleth  in  Zion."  (Joel  iii.  21.)  These 
words  I  thought  were  sent  to  encourage  me  to 
wait  still  upon  God ;  and  signified  unto  me, 
that  if  I  were  not  already,  yet  time  might 
come,  I  might  be  in  truth  converted  unto 
Christ. 

About  this  time  I  began  to  break  my  mind 
to  those  poor  people  in  Bedford,  and  to  tell 
them  my  condition ;  which  when  they  had 
heard,  they  told  Mr.  Gilford  of  me,  who  him- 
self took  all  occasion  to  talk  with  me;  and 
was  willing  to  be  well  persuaded  of  me,  though 
I  think  from  little  grounds :  but  he  invited  me 
to  his  house,  where  I  should  hear  him  converse 
with  others,  about  the  dealings  of  God  with 
their  souls;  from  all  which  I  still  received 
more  conviction,  and  from  that  time  began  to 
see  something  of  the  vanity  and  inward  wick- 
edness of  my  heart ;  for  as  yet  I  knew  no  great 
matter  therein ;  but  now  it  began  to  be  discov- 
ered unto  me,  and  also  to  work  at  that  rate  as 
it  never  did  before.  Now  I  evidently  found, 
that  lusts  and  corruptions  put  forth  themselves 
within  me,  in  wicked  thoughts  and  desires, 
which  I  did  not  regard  before;  my  desires  also 
for  heaven  and  life  began  to  fail ;  I  found  also 
that  whereas  before  my  soul  was  full  of  long- 
ing after  God,  it  now  began  to  hanker  after 
every  foolish  vanity ;  yea,  my  heart  would  not 
be  moved  to  mind  that  which  was  good ;  it 
began  to  be  careless,  both  of  my  soul  and  heav- 
en ;  it  would  now  continually  hang  back,  both 
to,  and  in  eveiy  duty ;  and  was  as  a  clog  on 
the  leg  of  a  bird,  to  hinder  him  from  flying. 

Nay,  I  thought,  now  I  grow  worse  and 
worse ;  now  1  am  farther  from  conversion  than 


ever  I  was  before  ;  wherefore  I  began  to  siolr 
greatly  in  my  soul,  and  began  to  entertain  such 
discouragement  in  my  heart,  as  laid  me  as  low 
as  hell.  If  now-  I  should  have  burned  at  the 
stake,  I  could  not  believe  that  Christ  had  a 
love  for  me :  alas  I  could  neither  hear  him,  nor 
see  him,  nor  feel  him,  nor  savour  any  of  hia 
things.  I  was  driven  as  with  a  tempest,  mj 
heart  would  be  unclean,  and  the  Canaauitea 
would  dwell  in  the  land. 

Sometimes  I  would  tell  my  condition  to  the 
people  of  God ;  which,  when  they  heard,  they 
would  pity  me.  and  tell  me  of  the  promises ; 
but  they  had  as  good  have  told  me,  that  I  must 
reach  the  sun  with  my  finger,  as  have  bidden 
me  receive  or  rely  upon  the  promises ;  and  aa 
soon  I  should  have  done  it :  All  my  sense  and 
feeling  was  against  me :  and  I  saw  I  had  a 
heart  that  would  sin,  and  that  lay  under  a  law 

that  would  condemn. 

/ 

These  things  have  often  made  me  think  of 
the  child  which  the  father  brought  to  Christ, 
"  who  while  he  was  yet  coming  to  him,  was 
thrown  down  by  the  devil,  and  also  eo  rent  and 
torn  by  him,  that  he  lay  and  w^allowed  foam^ 
ing." 

y  Further,  in  these  days,  I  should  find 
heart  to  shut  itself  up  against  the  Lord,  ant 
against  his  holy  word ;  I  have  found  my  unbe- 
lief to  set,  as  it  were,  the  .shoulder  to  the  dooi 
to  keep  him  out ;  and  that  too  even  then,  when 
I  have  with  many  a  bitter  sigh,  cried,  "  Good 
Lord,  break  it  open :  Lord,  break  these  gates 
of  brass,  and  cut  these  bars  of  iron  asunder." 
(Psalm  cvii.  16.)  Yet  that  word  would  some- 
times create  in  my  heart  a  peaceable  pause, 
"  I  girded  thee,  though  thou  hast  not  known 
me."  (Isaiah  xlv.  5.) 

But  all  this  while,  as  to  the  act  of  sinning,  I 
was  never  more  tender  than  now :  I  durst  not 
take  a  pin  or  stick,  though  but  so  big  a>  a 
straw;  for  my  conscience  now  was  sore  and 
would  smart  at  every  touch :  I  could  not  now , 
tell  how  to  sjieak  my  words,  for  fear  1  should 
misplace  them.     Oh,  hoAV  cautiously  did  1  then"^ 
go  in  all  I  did  or  said !     I  found  myself  in  a 
miry  bog,  that  shook  if  I  did  but  stir,  and  wasj^J 
as  there  left  both  of  God  and  Christ,  and  the^ 
Spirit,  and  all  good  things. 

But  I  observed,  though  I  was -such  a  great 
sinner  before  conversion,  yet  God  never  much 
charged  the  guilt  of  the  sins  of  my  ignorance 
upon  me ;  only  he  showed  me,  I  was  lost  if  I 
had  not  Clirist,  because  I  had  been  a  sinner ;  I 
sa^' that  I  wanted  a  perfect  rightponsness^  to 
present  me  without  fault  Vefore  Go 


GRACE  AliOlWDiya    TO   THE  CHIEF  OF  SLXyEllS. 


39 


nL';htooii.sncs.s  waa  n«'whcre  tu  be  fouiuif  but  in 
till-  [nrvQii  nl'  .K.-su-  (.'hri.st. 
\  iJut  my  ori^^iiml  ami  inward  poUutiun  ;  tliat, 
that  w:ui  my  plague  ami  atllictioii,  that  I  saw 
V  at  a  dri'ailful  rate,  always  putting  furtli  it.selt* 
^  within  mc;  that  I  liail  tlu- guilt  of,  to  ainaxo- 
/j  jnent;  by  roa^/n  of  that,  I  wjis  ntore  loathsomo 
in  mtno  own  oycs  thuii  a  tend,  ami  I  thought  I 
was  so  in  CJod's  eyes  too;  sin  ami  corruption,  I 
^  said,  would  Jis  naturally  bubble  out  of  my 
v)^eart,  iw  wator  would  bubblo  (»ut  of  a  fountain: 
I  thouL'lit  now,  that  ovory  one  had  u  bettor 
heur*  than  1  had ;  I  could  have  changed  hearts 
with  anylKxly ;  I  thought  none  but  the  devil 
himself  could  iM]ualizc  me  for  inwanl  wicked- 
ncsw  and  pollution  of  mind.  I  fell  therefore, 
at  the  sight  of  my  own  vileness  deeply  into 
flespair,  for  I  concluded  that  this  condition  I 
is  in,  eould  not  stand  w  ilh  a  state  of  grace. 
-  ire,  thought  I,  I  am  forsaken  of  God;  sure,  I 
u  given  up  to  the  devil,  and  to  n  reprobate 
mind;  and  thus  I  continued  a  long  while, 
even  for  some  years  togt'ther. 

While  I  was  thius  alllicted  with  the  fears  of 
my  own  damnation,  there  were  two  things 
Would  makt-  me  wunihr.Mlie  one  w;is,  when  I 
()Klpeojiic_luinting  after  tJie  things  of  thi> 
life,  a.s  if  they  should  live  here  always:  the 
other  Wiis,  when  I  found  professors  much  dis- 
resj*<.tl  and  cajst  down,  when  they  met  with 
'\>Utwanl  Inssps :  as  of  hasband,  wife,  child,  tkc. 
Lord,  ihoii^'ht  I,  what  ado  is  here  about  such 
little  things  as  these  I  What  seeking  after 
'-arnal  things  by  some,  and  what  grief  in  others 
r  the  lu«s  of  them  t  If  they  so  much  labour 
alter,  and  shed  so  many  tears  for  the  things  of 
thi«  present  life,  lunv  «uu  I  to  be  bemoaned, 
pitieti,  and  prayed  for!  My  soul  is  dying,  my 
soul  is  damning.  Were  my  soul  but  In  a  gooil 
condition,  and  were  I  but  sure  of  it,  ah !  bow 
rich  should  I  csti'em  myself,  though  blessed 
but  with  bread  and  water!  I  should  count 
those  but  smuU  alllictions,  and  shoulcl  bear 
lliem  as  little  burthens.  "  A  wounded  spirit 
who  «in  In-ar?" 

And  though  I  was  much  troubUii,  and  tossed, 
&o«l  aUlicted,  witlt  the  sight  and  sense  and 
tcrr«)r  of  my  own  wickctiness,  yet  I  was  afraid 
to  let  tliLH  sight  and  sense  go  tjuitv  ofTmy  ntind : 
for  I  found  that  !.    '  .    - 

tflk.'n  o;r.  the   ri. 

:->t,  a  man  ^ri  w  ratiu-r  wome  lor  liie  i»»sa 
trouble  of  mind,  than  better.     Where- 
fore, if  my  guilt  lay  hard  u|>on  mo,  then  I 
should  cry  that  the  blo«»d  of  Christ  might  lake 
it  off;  and  if  it  was  going  oil  without  it,  ^fur 


the  sense  of  sin  would  be  sonuimi.  -  ;i>  it  it 
Would  die,  and  go  quite  away,)  then  I  would 
also  strive  to  fetch  it  upon  my  heart  again,  by 
bringing  the  punishment  of  sin  into  In  ll-iire 
upon  my  spirits;  and  would  cry,  "  I^jrd,  let  it 
not  go  otf  my  heart,  but  by  the  right  way,  by 
the  blood  of  C'hrist,  and  the  application  of  thy 
mercy,  through  him,  to  my  soul ;  for  that 
Scripture  did  lay  much  upon  n>e,  "  Without 
shethling  of  blood  there  is  no  redemption." 
•Vnd  that  which  made  me  the  more  alraid  of 
this,  was,  because  I  had  >ivm  some  who,  though 
they  were  under  the  wountls  of  conscience, 
would  crj'  and  pray  ;  yet  feeling  rather  pre>i  nt 
case  f(»r  their  trouble,  than  pardon  for  their 
sin,  cared  not  how  they  lost  their  guilt,  so  they  i 
got  it  out  of  their  mind:  now  having  ^jot  it  off 
the  wrong  way,  it  was  not  sanctified  unto  themj 
but  they  grew  harder  and  blimlcr,  and  '.iioC^ 
wicked  after  their  trouble.  This  made  mt 
afraid,  and  made  me  crj'  unto  (ioil  Llie  mor«, 
that  it  might  not  be  so  with  me. 

And  now  I  was  sorry  that  God  had  made  me 
man,  for  I  feared  I  was  a  reprobate.  I  counto<l 
njan,  as  unconverted,  the  most  doleful  of  all 
creatures.  Thus  being  alllicted  and  tossed 
about  my  sad  condition,  I  counted  mys-elf  alone, 
and  above  the  most  of  men  unble».scd. 

Yea,  I  thought  it  impossible  that  ever  I 
should  attain  to  so  much  godliness  of  heart, 
as  to  thank  God  that  he  had  made  nie  a  man. 
Man  indeed  is  the  most  noble  by  creation,  of 
all  creatures  in  the  visible  world ;  but  by  >iii  I 
he  has  made  himself  the  most  ignoble.  The 
beast",  birds,  fishes,  &c. ;  I  blessed  their  ci>n- 
dition,  for  they  had  not  a  sinful  nature;  they 
were  not  obnoxious  to  the  wrath  of  Gixl ;  they 
were  not  to  go  to  hell-fire  after  death ;  1  could 
therefore  have  rejoiced,  had  my  condition  been 
as  any  of  theirs. 

In  this  condition  I  went  a  great  while;  but 
when  the  comforting  time  was  come,  I  heard 
one  preach  a  sermon  on  these  words  in  the 
Song,  "  liehold,  thou  art  fair,  my  love;  Uv 
hold,  thou  art  fair."  Dut  at  that  time  he 
made  these  two  worrU,  "my  love,"  his  rhitf 
and  subject-nuitter ;  from  which,  after  he  had  a 
little  o|H?ncd  the  text,  he  observe*!  these  "cv- 
eral  conclusions:  "  1.  That  the  church,  and  so 
every  saveil  .hi>uI,  is  Christ's  love,  when  lov©- 
Uim.  2.  Christ's  love  witb<»ftt  h  «'aUM.'.  -i. 
Christ's  love,   wl^^>ir-^  1   of  the 

worhl.     4.  Christ's  |(.\  t>  input- 

tion  and  umler  destruction.     A.  Cbrist's  lot«^ 
fn>m  first  to  last," 

but   I   got   nothing  from  wh.it  he  tnid  al 


40 


BUyYAN'S  COMPLETE    WOBKS. 


present;  only  when  he  came  to  the  applica- 
tion of  the  fourth  particular,  this  was  the 
word  he  said :  "  If  it  be  so,  that  the  saved 
soul  is  Christ's  love,  when  under  temptation 
and  destruction;  then  poor  tempted  soul, 
when  thou  art  assaulted  and  afflicted  with 
temptations,  and  the  hidings  of  face,  yet 
liiiuk  on  those  two  words,  'my  love,'  still." 

So  as  I  was  going  home,  these  v,  ords  came 
again  into  my  thoughts ;  and  I  well  remember, 
as  they  came  in,  I  said  thus  in  my  heart, 
"  What  shall  I  get  by  thinking  on  these  two 
words?"  This  thought  had  no  sooner  passed 
through  my  heart,  but  these  words  began  thus 
to  kindle  in  my  spirit :  "  Thou  art  my  love, 
thou  art  my  dove,"  tvPenty  times  together; 
and  still  as  they  ran  in  my  mind,  they  waxed 
sti'onger  and  warmer,  and  began  to  make  me 
look  up;  but  being  as  yet  between  hope  and 
fear,  I  still  replied  in  my  heart.,  "  but  is  it  true? 
but  is  it  true  ?"  at  which  that  sentence  fell  upon 
me,  "  He  wist  not  that  it  was  true,  which  was 
come  unto  him  of.  the  angel." 

Then  I  began  to  give  place  to  the  word 
which  w'lthpower,  did  over  and  over  make 
this  joyTuTsound  within  my  soul,  "  Thou  art 
my  love",  thou"  a^rt  my  love,  and  nothing  shall 
separate  thee  from  my  love."  And  with  that 
my  heart  was  filled  full  of  comfort  and  hope, 
and  now  I  could  believe  that  my  sins  would 
be  forgiven  me ;  yea,  I  was  now  so  taken  with 
the  love  and  mercy  of  God,  that  I  remember  I 
could  not  tell  how  to  contain  till  I  got  home : 
I  thought  I  could  have  spoken  of  his  love, 
and  have  told  of  his  mercy  to  me,  even  to  the 
very  crows  that  sat  upon  the  ploughed  lauds 
before  me,  had  they  been  capable  to  have 
understood  me ;  wherefore  I  said  in  my  soul, 
with  much  gladness,  well,  I  would  I  had  a 
pen  and  ink  here,  I  would  write  this  down  be- 
fore I  go  any  farther ;  for  surely  I  will  not  for- 
get this  forty  years  hence;  but  alas!  within 
less  than  forty  days  I  began  to  question  all 
again,  which  made  me  begin  to  question  all 
still. 

Yet  still  at  times  I  was  helped  to  believe, 
that  it  was  a  true  manifestation  of  grace  unto 
my  soul,  though  i  had  lost  much  of  the  life 
ind  favour  of  it.  Now  about  a  week  or  fort- 
night after  this,  I  was  much  followed  by  this 
Scriptiire;  "Simon,  Simon,  behold  Satan  hath 
desired  to  have  you:"  and  sometimes  it  would 
sound  so  loud  within  me,  yea,  and  as  it  were, 
call  so  strongly  after  me,  that  once,  above  all 
the  rest,  I  turned  my  head  over  my  shoulder, 
lb  inking  verily  that  some  man  behind  me,  had 


called  me;  being  at  a  great  dktaucc,  niethought 
he  called  so  loud ;  it  came,  as  I  have  thought 
since,  to  have  stirred  me  up  to  prayer  and  to 
watchfulness;  it  came  to  acquaint  me,  that  a 
cloud  and  a  storm  was  coming  down  upon  me; 
but  I  understood  it  not. 

Also,  as  I  remember,  that  time  that  it  calied 
to  me  so  loud,  was  the  last  time  that  it  sounded 
in  mine  ears ;  but  methinks  I  hear  still  with 
what  a  loud  voice  these  words  Simon,  Suncn, 
sounded  in  my  eai-s.  I  thought,  verily,  as  I 
have  told  you,  that  somebody  had  called  after 
me,  that  was  half  a  mile  behind  me;  and 
although  that  was  not  my  name,  yet  it  made 
me  suddenly  look  behind  me,  beUevirrg  that 
he  that  called  so  loud  meant  me. 

But  so  foolish  was  I,  and  ignorant,  that  I 
knew  not  the  reason  of  this  sound,  (which  I 
did  both  see  and  feel  soon  after,  was  sent  from 
heaven  as  an  alarm,  to  awaken  me  to  provide 
for  what  was  coming ; )  only  I  should  muse  and 
wonder  in  my  mind,  to  think  what  should  be 
th^  reason  of  this  Scripture,  and  that  at  thi^ 
rate,  so  often  and  so  loud,  it  should  still  be 
sounding  and  rattling  in  mine  eai-s.  But,  as  I 
said  before,  I  soon  perceived  the  end  of  God 
therein. 

For,  abotit  the  space  of  a  month  after,  a 
very  great  storm  came  down  upon  me,  which 
handled  me  twenty  times  worse  than  all  I  had 
met  with  before;  it  came  stealing  ujjon  me, 
now  by  one  piece,  then  by  another;  first,  all 
my  comfort  was  taken  from  me ;  then  darkness 
seized  upon  me ;  after  which,  whole  floods  of 
blasphemies,  both  against  God,  Christ,  and 
the  Scriptures  were  poured  upon  my  spirit,  to 
my  great  conftision  and  astonishment.  These 
blasphemous  thoughts  were  stich  as  stirred  up 
q^g^iojl^  in  me  against  thp.  very  beinfr  of  Ch)c\^ 
ancTof  his  only  beloved  Son ;  as  whether  there 
were  in  truth  a  God,  or  Christ?  and  whether 
the  holy  Scriptures  were  not  rather  a  fable 
and  cunning  story,  than  the  holy  and  pure 
word  of  God. 

The  tempter  would  also  much  assault  me 
with  this,  "How  can  you  tell  but  that  the 
Turks  had  as  good  Scriptures  to  prove  their 
Mahomet  the  Saviour  as  we  have  to  r)rove  our 
Jesus?  And,  coidd  I  think,  that  so  nany  ten 
thousands  in  so  many  countries  and  .».ingdoms, 
should  be  without  the  knowledge  of  the  right 
way  to  heaven,  (if  there  were  indeed  a  heaven,) 
and  that  we  only,  who  live  in  a  corner  of  the 
earth,  should  a.lone  be  blessed  therewith? 
Every  one  doth  think  his  own  religion  Tight- 
est, both  Jews  and  Moors,  ant]  Pagans;  and 


■ENCKAVZD  SX  -\B  \.\\\,1ER 


pnn.c^Rn  m'^ 


1 


GRACE  ABOUXDiyG   TO   THE  CHIEF  OF  SLVNERS. 


41 


how  if  all  our  fiilth,  ami  Christ,  and  Scrip- 
turcs,  should  bo  but  a  think  so  too?" 

Souielinios  I  have  enJi-avbured  to  argue 
as^iuiit  these  suggestions,  and  to  set  some  of 
the  sentenees  of  ble:<sed  Paul  against  them  ;  but 
al:ttl  I  quiekly  felt,  when  I  thus  did,  such  ar- 
guiiigs  Its  thti^e  woulil  return  again  upon  me, 
'•'  Though  we  nuide  so  great  a  matter  of  Paul 
and  of  his  wonls,  yet  how  could  I  tell,  that  in 
ver)'  deed,  he  being  a  subtle  and  eurining  man, 
nuiy  give  himself  up  to  deceive  with  strong  dc- 
lik^iitiu;  and  also  take  the  pains  and  tnivel,  to 
uiuio  uiul  dc-friiv  his  follows." 

Thor  >u_'_'i  -tions  (with  many  other  which 
at  this  time  I  may  imt  nor  dare  not  utter,  neither 
by  wonl  or  pen)  did  uuike  such  a  seizure  upon 
my  spirit,  and  tlid  so  ovcrwmgh  my  heart,  both 
V.  ith  their  number,  eontinuancc,  and  tiery  force, 

:it  I  felt  as  if  there  were  nothing  else  but  these 
lr«im  inorning  to  night  within  me;  and  a:* 
thoiivrli  indeed  there  could  be  room  for  nothing 
else :  and  also  concluded,  that  (io«l  had,  in  vorj' 
wrath  to  my  soul,  given  nie  up  to  them,  to  be 
carried  away  with  theui,  as  with  a  mighty  whirl- 
wind. 

Only  by  the  distaste  that  they  gave  unto  my 
spirit,  I  felt  there  was  sonu'thiiig  in  mo  that  re- 
fused to  cnd>race  me.  But  this  consiiicrulion  I 
then  only  had,  when  Gml  gave  me  leave  to 
swallow  my  sjinttle;  otherwise  the  noise,  and 
stroii^'th,  and  force  of  these  temptations  would 
dn>wii  :ind  overflow,  and  a.s  it  wore,  bur)'  all 
Mil  h  :'.!■. i:  -litu,  or  the  remembrance  r)f  any.such 
thing.  Wliile  I  w:»s  in  this  temptation,  I  found 
my  mind  suddenly  put  upon  it  to  curse  and 
•wear,  or  to  sjH-ak  some  grievous  thing  agaiiujt 
On«I.  or  Christ  hw  iym,  and  of  the  S-riptures. 

N  s  I  thought,  surely  I  am  iKwsesscd  of  the 
devil ;  at  other  times,  again  I  thought  I  should 
Se  bereft  of  my  wit« ;  for  instead  of  lauding 
an'  't«xl  the  Lortl,  with  othow,  if 

I  i.  iin  si>oken  of,  presently  some 

most  horrii>lo  blasphemous  thought  or  other 
would  l>olt  out  of  my  heiirt  against  him ;  so 
that  whrther  I  did  think  thatOtxl  was,  or  again 
did  think  there  was  no  r.tich  thing,  no  love,  nor 
p*arp,  nor  gra'  i"Us  di'p<»sitiou  could  I  feel 
w '  ■ 

I  itigs  did  sink  mc  into  very  great  de- 

spair; for  I  eoneludixl  that  such  things  «-ould 
Dot  {MWtibly  be  found  luuongst  them  that  loveil 
Ood.   I  ofteji,  when  these  temptations  had  been 


also  shriek  and  cry  ;  but  yet  I  was  bouinl  in  the 
wings  of  temptation,  anrl  the  wind  would  earry 
mo  away.  I  thought  also  of  Saul,  and  of  the 
evil  spirit  that  did  pctssess  him  ;  and  did  greatly 
fear  that  my  condition  was  the  same  with  that 
of  his. 

In  those  da>'8,  when  I  have  heard  olhem  talk 
of  what  w;ls  the  sin  against  the  Holy  (thost, 
then  would  the  tempter  so  provoke  me  to  di-sir.' 
to  sin  that  sin,  that  I  wils  as  if  I  could  not. 
must  not,  neither  should  be  quiet, until  I  had 
committc<l  it ;  now  no  sin  wotdd  serve  but  that  ; 
if  it  were  to  be  committed  by  speaking  of  such 
a  word,  then  I  have  boon  as  if  my  mouth  would 
have  spoken  that  wonl,  whother  I  w<mld  or  no; 
and  in  so  strong  a  measure  wjus  this  tomptatioit 
upon  me,  that  often  I  have  boon  rojidy  to  clap 
my  hiuids  under  my  chin,  to  hold  n»y  nuiuth 
from  opening;  and  to  that  end  also  I  have  had 
thoughts  at  other  times,  to  leap  with  my  h<iid 
downward,  into  some  muck  hole  or  other,  to 
keep  my  mouth  from  speaking. 

Now  again  I  behold  the  condition  of  the  dog 
and  toad,  and  counted  the  estate  of  everything 
that  (it>d  had  made,  fiir  better  than  this  dread- 
ful state  of  mine,  and  such  as  my  conipanionn 
was.  Yea,  gladly  would  I  have  boon  in  the 
condition  of  a  dog  or  horse;  for  I  knew  thej' 
had  no  souls  to  perish  under  the  everlasting 
weight  of  hell,  or  sin,  as  mine  was  like  to  do. 
Nay,  and  though  I  .saw  this,  felt  this,  and  was 
broken  to  pieces  with  it,  yet  that  which  added- 
to  my  sorrow  was  that  I  could  not  find,  that 
with  all  my  soul  I  did  desire,  deliveni 
Scripture  did  also  t«'ar  and  rend  my 
midst  of  these  distractions,  "The  wiokeil  are 
like  the  troubled  sea,  which  cannot  re>t,  whose 
waters  cast  up  mire  and  dirt.  There  is  no 
peace  to  the  wicked,  saith  my  (utd."  . 

And  now  my  heart  wah,  at  times,  exceedfng 
hard;  if  I  would  have  given  a  til.  un<lji 

for  a  tear,  I  could  not  sh.  d  «ine  ;  :iie- 

trmos  scarce  desire  to  shed  one.  i  w.t:^  much 
""deJPTtrd,  to  think  that  this  would  be  my  lot 
I  saw  some  could  monm  and  lament  ihcii  sin, 
and  others  again,  could  rejoice  and  bless  (hnl 
for  Christ ;  and  othere  again,  could  quietly  talk 
of,  and  witli  '   the  won!  of 

God,  while  I  >i  "^  «'"!'"*• 

This  much  sunk  mo.     1  '''*'» 

was  alone.  I  should  tlv  '  wy 

hard  hap,  but  get  out  of,  or  got  rid  of  these 
•'  ■       .  I  could  not. 

■•  this  temptation   lasted,  which   waa 

I  ■         tj  none  of  the 

re  and  great 


t  find,  that  \  \ 
anco.  That  \  • 
sold  in  the     ' 


i2 


BUNYAN'S  COMPLETE   WORKS. 


affliction.  Yea,  then  was  I  most  distressed 
with  blasphemies ;  if  I  had  been  hearing  the 
word,  then  uncleanness,  blasphemies  and  de- 
spair would  hold  me  a  captive  there ;  if  I  have 
been  reading,  then  sometimes  I  had  sudden 
thoughts  to  question  all  I  read;  sometimes 
again,  my  mind  would  be  so  strangely  snatched 
away,  and  possessed  with  other  things,  that  I 
have  neither  known,  nor  regarded,  nor  remem- 
bered so  much  as  the  sentence  that  but  now  I 
have  heard. 

lu  I  raver  also  I  have  been  greatly  troubled 
at  this  time  ;  sometimes  I  have  thought  I  have 
felt  him  behind  me,  pull  my  clothes ;  he  would 
be  also  continually  at  me  in  time  of  prayer,  to 
have  done,  break  off,  make  haste,  you  have 
prayed  enough,  and  stay  no  longer ;  still  draw- 
ing my  mind  away.  Sometimes  also  he  would 
cast  in  such  wicked  thoughts  as  these,  that  I 
must  pray  to  him,  or  for  him ;  I  have  thought 
sometimes  of  that,  "Fall  down;  or,  if  thou 
wilt  fall  down  and  worship  me." 

Also,  when  because  I  have  had  wandering 
thoughts  in  the  time  of  this  duty,  I  have 
laboured  to  compose  my  mind,  and  fix  it  upon 
God ;  then  with  great  force  hath  the  tempter 
laboured  to  distract  me,  and  confound  me,  and 
to  turn  away  my  mind,  by  presenting  to  my 
heart  and  fancy,  the  form  of  a  bush,  a  bull,  a 
besom,  or  the  like,  as  if  I  should  pray  to  these ; 
to  these  he  would  also  (at  sometimes  espe- 
cially) so  hold  my  mind,  that  I  was  as  if  Icould 
think  of  nothing  else,  or  pray  to  nothing  else 
but  to  these,  or  such  as  they. 

Yet  at  times  I  should  have  some  strong  and 
heart-affecting  apprehensions  of  God,  and  real- 
ity of  the  truth  of  his  Gospel ;  but,  oh !  how 
would  my  heart,  at  such  times,  put  forth  itself 
with  inexpressible  groanings.  My  whole  soul 
was  then  in  every  word;  I  should  cry  with 
pangs  after  God,  that  he  would  be  merciful 
unto  me ;  but  then  I  should  be  daunted  again 
with  such  conceits  as  these;  I  should  think 
that  God  did  mock  at  these  my  prayers,  say- 
ing, and  that  in  the  audience  of  the  holy  an- 
gels, "This  poor  simple  wretch  doth  hanker 
after  me,  as  if  I  had  nothing  to  do  with  my 
mercy  but  to  bestow  it  on  such  as  he.  Alas, 
poor  soul,  how  art  thou  deceived !  It  is  not 
for  such  as  thee  to  have  favour  with  the 
Highest." 

Then  hath  the  tempter  come  upon  me  also 
with  such  discouragements  as  these :  "  You 
are  very  hot  after  mercy,  but  I  will  cool  you ,' 
this  frame  shall  not  last  always ;  many  have 
been  as  hot  aa  you  for  a  spirit,  but  I  have 


quenched  their  zeal,"  (and  with  this,  such  and 
such  who  were  fallen  off  would  be  set  before 
mine  eyes.)  Then  I  would  be  afraid  that  I 
should  do  so  too  ;  but  thought  I,  I  am  glad  this 
comes  into  my  mind ;  well,  I  will  watch,  and 
take  what  care  I  can.  "  Though  you  do,  (said 
Satan,)  I  shall  be  too  hard  for  you ;  I  will  cool 
you  insensibly,  by  degrees,  by  little  and  little. 
What  care  I,  (saith  he,)  though  I  be  seven 
years  in  chilling  your  heart  if  I  can  do  it  at 
last?  Continual  rocking  will  lull  a  crying 
child  asleep ;  I  wUl  ply  it  close,  but  I  will  have 
my  end  accomplished.  Though  you  be  burn- 
ing hot  at  present,  yet  I  can  pull  you  from 
this  fire;  I  shall  have  you  cold  before  it  be 
long." 

These  things  brouglit  me  into  great  straits ; 
for  as  I  at  present  could  not  find  myself  fit  for 
present  death,  so  I  thought,  to  live  long,  would 
make  me  yet  more  unfit;  for  time  would  make 
me  forget  all,  and  wear  even  the  remembi-ance 
of  the  evil  of  sin,  the  worth  of  heaven,  and 
the  need  I  had  of  the  blood  of  Christ  to  wash 
me,  both  out  of  mind  and  thought;  but  I 
thank  Christ  Jesus,  these  things  did  not  at 
present  make  me  slack  my  crying,  but  rather 
did  put  me  more  upon  it,  (like  her  who 
met  with  the  adulterer,  Deut.  xxii.  26.)  In 
wliich  days  that  was  a  good  word  to  me,  after 
I  had  suffered  these  things  a  while :  "  I  am 
persuaded  that  neither  height,  nor  death,  nor 
life,  shall  separate  us  from  the  love  of  God, 
which  is  in  Christ  Jesus."  And  now  I  hoped  r^n 
long  life  would  not  destroy  me,  nor  make  me  ' 
miss  of  heaven.  ' 

Yet  I  had  some  supports  in  this  temptation, 
though  they  were  then  all  questioned  by  me. 
That  in  Jer.  iii.  at  the  first  was  something  to 
me ;  and  so  was  the  considertition  of  verse  5 
of  that  chapter ;  that  though  we  have  spoken 
and  done  all  the  evil  things  as  we  could,  yet 
we  should  cry  unto  God,  "My  Father,  thou 
art  the  guide  of  my  youth ;"  and  shall  return 
unto  him. 

I  had  also  once  a  sweet  glance  from  that, 
"  For  he  hath  made  him  to  be  sin  for  us  who 
knew  no  sin,  that  we  might  be  made  the  right- 
eousness of  God  in  him."  I  remember  that 
one  day,  as  I  was  sitting  in  a  neighbour's 
house,  and  there  very  sad  at  the  consideration 
of  my  many  blasphemies ;  and  as  I  was  saying 
in  my  mind,  What  ground  have  I  to  think 
that  I,  who  have  been  so  vile  and  abominable, 
sh'ftiild  ever  inherit  eternal  life?  That  word 
came  suddenly  upon  me,  "  What  shall  we  say 
to  these  things?    If  God  be  for  us,  who  can  bff 


GRACE  ABOUNDING   TO   THE  CHIEF    OF  SINNFUS. 


43 


tgainst  us?"     Thiit  also  was  an  holj)  unto  mo, 

"  Hcoause  I  live,  ye  shall  live  also."    Uut  these 

words  wore  but  hints,  touchis,  antl.short  vi.siu^, 
thoufjh  very  sweet  when  present;  only  they 
lasted  not;  but  like  to  Peter's  sheet,  of  a 
Budden  were  caught  up  from  nic  to  heaven 
again. 

!Uit  afterwards  the  lyord  did  more  fully  an»l 
graciously  discover  himself  unto  nie,  and  in- 
""TTeetl  did  quite,  not  only  deliver  n»e  from  the 
guilt,  that  by  these  things  was  laid  upon  my 
conscience,  but  also  from  the  very  fdth  there- 
of; for  the  temptation  was  removed  and  I  was 
put  into  my  right  mind  again,  as  other  Chris- 
tians were. 

I  remember  that  one  day,  as  I  was  travelling 
into  the  country,  and  musing  on  the  wicked- 
ness and  blasphemy  of  my  heart,  and  consid- 
ering the  enmity  that  was  in  me  to  God,  that 
Scripture  came  into  my  mind,  "  lie  hath  made 
peace  by  the  bloo<l  of  Im  cxu***,"-  4Jy  AvUkJi  I 
was  made  to  see,  both  again,  and  again,  that 
day,  that  God  and  my  soul  were  friends  by  his 
blood;  yea,  I  saw  that  the  justice  of  God  and 
my  sinful  soul  could  embrace  and  kiss  each 
other  through  his  blotxl.  This  was  a  good  day 
to  mc ;  I  hope  I  shall  never  forget  it. 

At  another  time,  as  I  .sat  by  the  fire  in  my 
house,  and  musing  on  my  wretchedness,  the 
Lord  made  that  also  a  precious  word  unto  me, 
"  Fora-smuch  then  as  children  are  partakers  of 
flesh  and  blood,  he  also  him.«clf  likewi.sc  took 
part  of  the  same,  that  through  death  he  might 
destroy  him  that  had  the  iK)wcr  of  death,  that 
is,  the  devil;  and  deliver  those  who  through 
the  fear  of  death,  were  all  their  life  subject  to 
bondage."  I  thought  that  the  glory  of  these 
words  was  then  so  weighty  on  me,  that  I  was 
both  once  and  twice  ready  to  swoon  as  I  sat ; 
yet  not  with  grief  and  trouble,  but  with  solid 
joy  and  peace. 

At  this  time  al^o  I  sat  unclcr  the  niinistr}* 
of  holy  Mr.  GifTord,  whose  doctrine,  by  GckI's 
grace,  was  much  for  my  stability.  This  man 
mode  it  much  his  busine«(  to  deliver  the  peo- 
ple of  G(mI  from  all  those  hard  an<l  unsound 
le!*l»,  that  by  nnturc  wo  are  prone  to.  He 
would  bid  us  take  special  he«-d  that  we  took 
not  up  any  tnith  u\ynn  tru.«t ;  lus  from  this,  or 
that,  or  any  other  man  or  men  ;  but  cr>-  might- 
ily to  Oo<l,  that  he  would  convince  us  of  the 
reality  thereof,  and  net  us  down  therein  by  his 
own  Spirit  in  the  holy  word ;  for,  mI^I  he,  if 
you  do  otherwise,  when  temptation  comes,  if 
<rMTi_''y  ii:.  •,  '.-.III,  you  not  having  received 
;!i.  ill  w.'.    .  \ .  .  wee  from  heaven,  will  find  vou 


want  that  help  and  strength  now  to  reaikv,  that 
once  you  thought  you  had. 

This  wiLS  as  seasor.able  to  my  soul  as  the 
former  and  latter  rain  in  their  season  ;  for  I  had 
found,  and  that  by  sad  experience,  the  truth  c>f 
his  words:  (for  1  had  felt  "no  man  can  say," 
ispecially  when  tempted  by  the  devil,  "  that 
Jesus  Christ  is  lyird,  but  by  the  Holy  (iho.-,t>I') 
Wherefore  I  found  luy  scml,  through  graco, 
very  apt  to  drink  in  this  doctrine,  and  to  incline 
to  pray  to  God,  that  in  nothing  that  pertained 
to  Gcxl's  glory,  and  my  own  elerinil  happiness, 
he  would  sutler  me  to  be  witiiout  the  confir- 
mation thereof  from  heavi  ii ;  for  now  I  Siiw 
clearly,  there  was  an  exceeding  dillerence  be- 
twi.xt  the  notion  of  the  ilesh  and  bloiMl,  and 
the  revelation  of  God  in  heaven  ;  also  a  great 
dift'erence  betwixt  that  faith  that  is  feigned,  and 
according  to  mau's  wi.sdom,  anil  of  faliat  which 
comes  by  a  man's  being  born  thereto  of  (Jtxi 

But,  oh !  now  how  wjis  niy  soul  le<l  from 
truth  to  truth  by  God!  Even  from  the  birth 
and  cradle  of  the  Son  of  Goil,  to  his  ascension, 
and  second  coming  from  heaven  to  judge  the 
world.  !^'  Jr  ■> 

Truly,  I  then  foUnd  upon  this  account,  the 
great  God  was  very  goinl  unto  me ;  for,  to  my 
remembrance,  there  was  not  any  thing  that  I 
then  cried  unto  God  to  make  knt»wn,  and  re- 
veal unto  me,  but  he  was  ploiised  to  do  it  for 
me ;  I  mean,  not  one  part  of  the  gospel  of  the 
Lord  Jesus,  but  I  was  orderly  led  into  it ;  me- 
thought  I  .saw  with  great  evidence,  from  the 
four  evangelists,  the  wonderful  words  of  God, 
in  giving  Jesus  Christ  to  .save  us,  from  his  con- 
ception and  birth,  even  to  his  second  coming 
to  judgment ;  methought  I  was  jis  if  I  had  seen 
him  born,  as  if  I  had  seen  him  grow  up ;  a«  if 
I  had  seen  him  walk  through  the  world,  from 
the  cradle  to  the  cross  ;  to  which  also,  when  he 
came,  I  saw  how  gently  he  gave  liim.self  to  1m) 
hangetl,  and  nailed  on  it  for  my  sin.<  and  wicked 
doing.  Also  as  I  was  musing  on  this  his  i)rog- 
ress,  that  droppetl  on  my  spirit,  "  lie  was  or- 
dained for  the  slaughter." 

When  I  have  considered  al.v)  the  truth  of 
his  resurrection,  and  have  remendK'riHl  that 
wonl,  "  Touch  me  not.  .Mary,"  &c.,  I  have  seen 
as  if  he  had  leap«'d  out  of  the  grave's  mouth, 
for  joy  that  he  had  risen  again,  ami  had  got 
the  conquest  over  our  dreadful  fn-s.  f  John  xx. 
17.)  I  have  ahio,  in  the  npirit,  seen  him  n  man, 
on  the  right  hand  of  God  the  Father  for  mc ; 
and  Imve  seen  the  manner  of  his  coming  fronf 
heaven,  to  judge  the  worM  "  ry,  and 

have  been  cunfinned  in  th'  'V  theit 


44 


bunyj^n's  complete  works. 


Scrii-iures.  (Acts  i.  9, 10,  and  vii.  56,  and  x.  42. 
Heb.  Tii.  24,  and  viii.  3,  8.  Rev.  i.  18.  1 
Thess.  iv.  17,  18.) 

Once  I  was  troubled  to  know  whether  the 
Lord  Jesus  was  a  man  as  well  as  God,  and  God 
as  well  as  man ;  and  truly,  in  those  days,  let 
men  say  what  they  would,  unless  I  had  it  with 
evidence  from  heaven,  all  was  nothing  to  me; 
I  counted  myself  not  set  down  in  any  truth  of 
jrod.  Well,  I  was  much  troubled  about  this 
point,  and  could  not  tell  how  to  be  resolved; 
fit  last,  that  in  Rev.  v.  6,'  came  into  my  mind, 
"And  I  beheld,  and  lo,  in  the  midst  of  the 
throne,  and  of  the  four  beasts,  and  in  the  midst 
of  the  eldei-s  stood  a  Lamb."  In  the  midst  of 
the  throne,  thought  I,  there  is  the  Godhead ; 
in  the  midst  of  the  elders,  there  is  his  manhood ; 
but  oh ;  methought  this  did  glister !  it  was  a 
goodly  touch,  and  gave  me  sweet  satisfaction. 
That  other  Scrij^ture  also  did  help  me  much  in 
this,  "To  us  a  child  is  born,  to  us  a  Son  is 
given,  and  the  government  shall  be  upon  his 
shoulders :  and  his  name  shall  be  called  Won- 
derful, Counsellor,  the  Mightj'  God,  the  Ever- 
lasting Father,  the  Prince  of  Peace." 

Also  besides  these  teachings  of  God  in  his 
word,  the  Lord  made  use  of  two  things  to  con- 
firm me  in  this  truth ;  the  one  was  the  errors 
of  the  Quakers,  and  the  other  was  the  guilt  of 
sin ;  for  as  the  Quakers  did  oppose  the  truth, 
so  God  did  the  more  confirm  me  in  it,  by  lead- 
ing me  into  the  Scripture  that  did  wonderfully 
maintain  it. 

The  errors  that  these  people  then  maintained 
were : 

1.  That' the  Holy  Scriptures  were  not  the 
word  of  God. 

2.  That  every  man  in  the  world  had  the 
Spirit  of  Christ,  grace,  faith,  &c. 

3.  That  Christ  Jesus,  as  crucified,  and  dying 
sixteen  hundred  years  ago,  did  not  satisfy  di- 
vine justice  for  the  sins  of  the  people. 

4.  That  Christ's  flesh  and  blood  was  within 
the  saints. 

5.  That  the  bodies  of  the  good  and  bad  that 
are  buried  in  the  churchyard,  shall  not  rise 
again. 

6.  That  the  resurrection  is  past  with  good 
men  already. 

7.  That  that  man  Jesus,  that  was  crucified 
between  two  thieves,  on  Mount  Calvary,  in  the 
land  of  Canaan,  by  Judea,  was  not  ascended 
above  the  starry  heavens. 

8.  That  he  should  not,  even  the  same  Jesus 
that  died  by  the  hands  of  the  Jews,  come  again 
the  last  day,  and  as  man,  judge  all  nations,  &c. 


Many  more  vile  and  abominable  things  were 
in  those  days  fomented  by  them,  by  which  I 
was  driven  to  a  more  narrow  search  of  the 
Scriptures,  and  was  through  their  light  and 
testimony,  not  only  enlightened,  but  greatly 
confirmed  and  comforted  in  the  truth  ;  and,  as 
I  said,  the  guilt  of  sin  did  help  me  much ;  for 
still  as  that  would  come  upon  me,  the  blood  of 
Christ  did  take  it  off  again,  and  again ;  and 
that  too  sweetly,  according  to  the  Scriplurea.  - 

0  friends !  crj^  to  God  to  reveal  Jesus  Christ 
xmto  you;  there  is  none  teacheth  like  him. 

It  would  be  too  long  here  to  stay,  to  tell  you 
in  particular,  how  God  did  set  me  down  in  all 
the  things  of  Christ,  and  how  he  did,  that  he 
might  do  so,  lead  me  into  his  words ;  yea,  and 
also  how  he  did«open  them  unto  me,  and  make 
them  shine  before  me,  and  cause  them  to  dwell 
with  me,  talk  with  me,  and  comfort  me  over 
and  over,  both  of  his  own  being,  and  the  be- 
ing of  his  Son,  and  Spirit,  and  Word,  and 
Gospel. 

Only  this,  as  I  said  before,  I  will  say  unto 
you  again,  that  in  general,  he  was  pleased  to 
take  this  course  with  me ;  first,  to  suffer  me  to 
be  afllicted  with  temptations  concerning  them 
and  then  reveal  them  unto  me ;  as  sometimes 

1  should  lie  under  great  guilt  for  sin,  even 
crushed  to  the  ground  therewith ;  and  then  the 
Lord  would  show  me  the  death  of  Christ ;  yea, 
so  besprinkle  my  conscience  with  his  blood, 
that  I  should  find,  and  that  before  I  was  aware, 
that,  in  that  conscience,  where  but  just  now 
did  reign  and  rage  the  law,ejren  there  would 
rest  and  abide  the  peace  and  love  of  God 
through  Christ. 

Now  T  had  an  evidence,  as  I  thought,  of  my 
salvation  from  heaven,  with  manj^  golden  seals 
thereon,  all  hanging  in  m}"^  sight ;  now  I  could 
remember  this  manifestation,  and  the  other  dis- 
covery of  grace  and  comfort;  and  should  often 
long  and  desire  that  the  last  day  were  come, 
that  I  might  be  forever  inflamed  with  the  sight 
and  joy,  and  communion  with  him,  whrise 
head  was  crowned  with  thorns,  whose  face  was 
sj^it  ujion,  and  body  broken,  and  soul  made  an 
offering  for  my  sins.  For  whereas,  before  I  lay 
continually  trembling  at  the  mouth  of  hell; 
now  methought  I  was  got  so  far  therefrom, 
that  I  could  not,  when  I  looked  back,  scarce 
discern  it ;  and  oh !  thought  I,  that  I  were 
fourscore  years  old  now,  that  I  might  die 
quickly,  that  my  soul  might  be  gone  to  rest. 

But  before  I  had  gone  thus  far  out  of  these 
my  temptations,  I  did  greatly  long  to  see  some 
ancient  godly  man's  experience,  who  had  writ 


GKACE  ABOUMJISG   TO   THE 


.\S'. 


y 


«  •  1.  liuiulroiU  of  years  before  I  wjls  born  ;  for 
ti-  -.  who  had  writ  in  our  day*,  1  thoU);ht  (but 
i  df::«iruthem  now  to  pardon  nie)  that  tliey  hud 
.vrit  only  that  which  others  felt;  or  else  had, 
tiirough  the  Atreugth  of  their  wit^i  and  parU*, 
•studied  to  answer  such  objections  as  tiiey  pcr- 
ftive«l  others  were  perplexed  with,  without 
down  themselves  into  the  deep.     Well, 

many  «*ueh  longini^s  in  my  mind,  the 
titKl,  in  whose  haiuls  arc  all  our  days  and 
way;*,  dill  cast  into  my  hand,  one  day,j^iimi^ 
of  Martin  Lutlur's-  it  was  his  comment  on 
the  Halatiaiis  ;  it  also  was  so  old,  that  it  was 
ready  to  fall  from  piece  to  piece  if  I  did  but 
turn  it  over.  Now  I  w:ls  pleased  much  that 
such  an  old  book  had  fallen  into  my  hands, 
thewiiich  when  I  had  but  a  little  way  perused, 
I    •■■Mild  uxy  condition  in  Lis  cxpcrieucc,  so 

y  and  profoundly  handled,  :\s  if  his  book 

ti.it  liion  written  out  of  my  luart.    Tliis  made 

iHo  innrvrl:    fur  thus  tlioU'^lit  I.Uii?liiaii  ouild 

riy  thJMj^  ..f  till-  stall'  at'  (  Miri-^l  i:iiis 

:  U't  nrtds  write  ami  s[)eak  the  c.x- 

Ilesidi-s,  he  iloth  most  pravely  also  in  tliat 
b«x)k,  debate  of  the  rise  of  these  temptj\tions, 
namely,  blasphemy,  desperation,  and  the  like; 
-  lowinj^  that  the  law  of  >I<»ses,  su*  well  as  the 
i'-vil,  death,  and  hell,  hath  a  very  jrreat  hand 
iierein;  the  which  at  first,  was  very  strange 
•  >  roc,  but  considering  and  watching,  I  found 
It  so  indeed.  But  of  particulars  here  I  intend 
nothing;  only  this  methinks  I  must  let  fall 

before  all  men.J  du  )rrr.  r  thi.-  i k  of  Martin. 

Luther  upon  tin-  <  ialaiiaii^   >  \.  1  |,;;ii;,' llu-  li'ily 

1  '•         ^  brlMfi-   all   the   lK>ok.s  tliat  ^-^^^  I    have. 

-  "f-t  lit  for  a  WMiiinli'd  coiis<-i.-nce. 

"'\     Y^  .N)  I  fi.uinl.  a.-  1  tli'Kii/lit.  tiiat  I  loved 

'i.arlv:  oh!  methouirht  mv.soul  cleaved 


© 


II'.-..  him,  my  allections  cleaved  unto  him;  I 

it  my  love  to  him  :lh  hot  as  tire,  and  now,  a.s 

i'lb  said,  I  thought  I  should  die  in  my  nest; 

but  I  did  quickly  find,  that  my  great  love  waa 

)>ut  little;  and  that  I  who  had,  a.H  I  thought, 

ich  burning  love  to  Jesus  Christ,  could  let 

:m  go  again  for  a  vcr)'  tritlo:  God  can  tell 

'•w  to  abas«   un,  and   can    hide   pride  from 

Quickly  after  this  my  love  was  tried  to 

-e. 

Kur  at'^er   the    I^tfd    had,   in    thin  maimer, 

'us  graciou;*ly  di-livered  me  from  this  great 

id  .xore  li'mptatloii,  and  had  set  mc  down  so 

'v  in  the  faith  of  his  h>''  !.  and 

iv**n  m»»   •u«'h    •tron?    «  nn»| 


canit,-  upon  inrf  •   ^^ill,  „  more 

grievous  and  dr.  ,         .n  than  before. 

And  that  was,  "to  sell  and  part  with  this 
most  blessed  Christ,  to  exchange  him  for  the 
things  of  this  life,  for  atiy  thing."  The  temp- 
tation lay  upt)n  me  for  the  space  of  a  year,  and 
did  follow  me  so  continually,  that  I  wa.n  not 
rid  of  it  one  day  in  a  month :  no,  not  some- 
times one  hour  in  many  days  togctlu  i-.  uiili.sj 
when  I  was  asleep. 

And  tluiugh  in  my  judgment  I  vs.i-  j..r- 
suaded,  that  those  who  were  once  cllertuallv 
in  Christ  (as  I  hoped  through  his  grace  1  had 
seen  myself)  c<mld  nerer  lose  him  for  ever; 
"  For  the  land  shall  not  be  sold  for  ever,  for 
the  land  is  mine,"  saith  God:  yet  it  wa.s  a 
continual  vexation  to  nic,  to  think  that  I 
should  have  so  much  a»  one  such  thought 
within  me  against  a  Christ,  a  JesUs,  that  had 
done  for  me  sis  he  had  done;  and  yet  then  ] 
had  almost  none  others  but  such  blasphemous 
ones. 

But  it  was  neither  my  dislike  of  the  thought, 
nor  yet  any  desire  and  endeavour  to  resist  it, 
that  in  the  least  did  shake  c  abate  the  con- 
tinuation or  force  and  strength  thereof;  for  it 
did  always,  in  almost  whatever  I  thought,  in- 
termix itself  therewith,  in  such  sort,  that  I 
could  neither  eat  my  food,  stoop  for  a  pin, 
chop  a  stick,  or  cast  mine  eye  to  look  on  thia 
or  that,  but  still  the  temptation  would  come, 
"sell  Christ  for  this,  or  sell  Christ  for  that; 
sell  him,  sell  him." 

Sunetimes  it  would  run  in  my  thoughts,  not 
so  little  as  a  hundred  tinies  together,  sell  him, 
sell  him,  sell  him;  against  which,  I  nuiy  s-ny, 
for  whole  hours  together,  I  have  been  forced  to 
stand  IIS  continually  leaning  and  forcing  my 
spirit  against  it,  lest  haply,  before  I  were 
aware,  some  wicked  thought  might  arise  in 
my  heart,  that  might  conM-nl  thereto;  and 
sometimes  the  tempter  would  make  me  be- 
lieve I  had  consented  to  it;  but  then  I  should 
be,  OS  torturetl  upon  ;>  r.'i  I  u,r  ul.,.'..  .!:iv« 
together. 

This  temptation  did  j-iit  me   in   -mn   M-ani* 

lest   I   should   at.  sonie   time,   I   sny,  conHcnt 

thereto,  and  be  overconie  ther  •.<  by 

the  vory  f<»rce  of  my  mind,  i-  .^  to 

gainsay   JUid   resist   this   w  my   very 

I  Ixnly  would  be  put  into  a  :  notion,  by 

I  way  of  pushing  or  thru-^ttng  with  my  hamls  or 

I  el!>ows;  still  answering,  aa  fast  a-s  the  d<-stroyer 

I  sMiid  .sell  him;  "I  will  not.  I  will  not,  I  will 

not;  no,  not  for  th<.'  •!«,  thou- 

I  sauda    of    worlds;"    i  •;,    Iw*    - 


46 


BUNYAN'S  COMPLETE   WORKS. 


Bliouid,  In  the  midst  of  these  assaults,  set 
too  low  a  value  on  him;  even  until  I  scarce 
well  knew  where  I  was,  or  how  to  be  com- 
posed again. 

In  these  seasons  he  would  not  let  me  eat  my 
food  in  quiet ;  but,  forsooth,  when  I  was  set  at 
the  table  at  any  meat,  I  must  go  hence  to  pray, 
I  must  leave  my  food  now,  and  just  now,  so 
counterfeit  holy  also  would  this  devil  be.  When 
I  was  thus  tempted,  I  would  say  in  myself, 
"  Now  I  am  at  meat,  let  me  make  an  end." 

"No,  said  he,  you  must  do  it  now  or  you 
will  disjjlease  God,  and  desjjise  Christ."  Where- 
fore I  was  much  afflicted  with  these  things ; 
and  because  of  the  sinfulness  of  my  nature 
(imagining  that  these  things  were  impulses 
from  God)  I  should  deny  to  do  it,  as  if  I  denied 
God  and  then  I  should  not  be  as  guilty,  be- 
cause I  did  not  obey  a  temptation  of  the  devil, 
as  if  I  had  broken  the  law  of  God  indeed. 

But  to  be  brief:  one  morning  as  I  did  lie  in 
my  bed,  I  was,  as  at  other  times,  most  fiercely 
assaulted  with  this  temptation,  to  sell  and  part 
with  Christ ;  the  wicked  suggestion  still  run- 
ning in  my  mind,  "  sell  him,  sell  him,  sell  him, 
sell  him,"  as  fast  as  man  could  speak :  against 
which  also,  in  my  mind,  as  at  other  times,  I 
answered,  "No,  no,  not  for  thousands,  thou- 
sands, thousands,"  at  least  twenty  times  toge- 
ther; but  at  last,  after  much  striving,  even 
until  I  was  almost  out  of  breath,  I  felt  this 
thought  to  pass  through  my  heart,  "  Let  him 
go  if  he  will ;"  and  I  thought  also,  that  I  felt 
my  heart  freely  consent  thereto.  Oh !  the  dil- 
igence of  Satan !  Oh !  the  desperateness  of 
man's  heart ! 

Now  was  the  battle  won,  and  down  fell  I,  as 
a  bird  that  is  shot  from  the  top  of  a  tree,  into 
gi:i.^^t  ^yi^"^  '^i^tl  jeaxful^^majJ.     Thus  getting 


out  of  my  bed  I  went  moping  into  the  field ; 
but  God  knows,  with  as  heavy  a  heart  as  mor- 
tal man,  I  think,  could  bear;  where  for  the 
space  of  two  hours,  I  was  like  a  man  bereft  of 
life ;  and,  as  now  past  all  recovery,  and  bound 
Dver  to  eternal  punishment. 

And  withal  that  Scripture  did  seize  upon 
my  soul :  "  0  profane  person,  as  Esau,  avIio  for 
one  morsel  of  meat,  sold  his  birthright :  For  ye 
know,  how  that  afterwards,  when  he  would 
have  inherited  the  blessing,  he  was  rejected ; 
for  he  found  no  place  of  repentance,  though  he 
60ught  it  carefully  with  tears." 

Now  I  was  as  one  bound,  I  felt  myself  shut 
up  unto  the  judgment  to  come ;  nothing  now 
for  two  years  together  would  abide  with  me 
hut  damnation,  and  an  expectation  of  damna- 


tion :  I  say,  nothing  now  would  abide  with  me 
but  this,  save  some  few  moments  for  relief,  aa 
in  the  sequel  you  will  see. 

These  words  were  to  my  soul,  like  fetters  of 
brass  to  my  legs,  in  the  continual  sound  of 
which  I  went  for  several  months  together. 
But  about  ten  or  eleven  o'clock  on  that  day, 
as  I  was  walking  under  a  hedge  (full  of  sorrow 
and  guilt,  God  knows,)  and  bemoaning  myself 
for  this  hard  hap,  that  such  a  thought  should 
arise  within  me,  suddenly  this  sentence  rushed 
in  upon  me,  "  The  blood  of  Christ  remits  all 
guilt."     At  this  I  made  a  stand  in  my  spirit  •-  -' 
with  that  this  word  took  hold  upon  me,  "  The  i 
blood  of  Jesus  Christ  his  own  Son,  cleanseth  \ 
us  from  all  sin."  J 

Now  I  began  to  conceive  peace  in  my  soul,  | 
and  methought  I  saw,  as  if  the  tempter  did 
leer  and  steal  away  from  me,  as  being  ashamed 
of  what  he  had  done.  At  the  same  time  also  I 
had  my  sin,  and  the  blood  of  Christ  thus  repre- 
sented to  me,  that  my  sin,  when  compared  to 
the  blood  of  Christ,  was  no  more  to  it,  than 
this  little  clod  or  stone  before  me,  is  to  this 
vast  and  wide  field  that  here  I  see.  This  gave 
me  good  encouragement  for  the  space  of  two 
or  three  hours ;  in  which  time  also,  methought, 
I  saw,  by  faith,  the  Son  of  God,  as  suffering  for 
my  sins ;  but  because  it  tarried  not,  I  therefore 
sunk  in  my  spirit,  under  exceeding  guilt  again. 

But  chiefly  by  the  aforementioned  Scripture 
concerning  Esau's  selling  his  birthright;  for 
that  Scripture  would  lie  all  dry  long  in  my 
mind,  and  hold  me  down,  so  that  I  could  by 
no  means  lift  up  myself;  for  when  I  would 
strive  lo  turn  to  this  Scripture  or  th^it,  for  re- 
lief, still  that  s'entence  would  be  sounding  in 
me :  "  For  ye  know,  how  that  afterwards  when 
he  would  have  inherited  the  blessing,  he  found 
no  place  of  repentance,  though  he  sought  it 
carefully  with  tears." 

Sometimes,  indeed,  I  should  have  a  touch 
from  that  in  Luke,  "  I  have  prayed  for  thee 
that  thy  faith  fail  not ;"  but  it  would  not  abide 
with  me,  neither  could  I,  indeed,  when  I  con- 
sidered my  state,  find  ground  to  conceive  in 
the  least,  that  there  should  be  the  root  of  that 
grace  in  me,  having  sinned  as  I  had  done. 
Now  was  I  tore  and  rent  in  a  heavy  case  for  , 
many  days  together. 

Then  began  I  with  sad  and  careful  heart,  to 
consider  of  the  nature  and  largeness  of  my  sin, 
and  to  search  into  the  word  of  God,  if  I  could 
in  aay  place  espy  a  word  of  promise,  or  any 
encouraging  sentence,  by  which  I  might  take 
relief.     Wherefore  I  began  to  consider  tliat  of 


GRACE  ABOUNDIXG   TO   THE  CHIEF  OF  SINNERS. 


47 


Mart:,   '  All  ncannor  of  sirw  iiiul  bhusphomioj* 

shall  be  Ibrgivon  unto  the  sons  of  men  whorc- 

with  soever  tliey  shall  bla-^phcme."     Which 

place,  mcthouf^ht,  at  a  blush,  did  contain  a  lar^jc 

and  j^lorious  promise  for  the  pardon  of  hij^h 

offences;  but  considering  the  place  more  fully, 

I   thought  it  w:ls  rather  to  be  understofMl,  its 

relating  more  chiefly  to  those  who  hail,  while 

ill  a  natural  estate,  committed  such  things  as 

L»ro  are  mentioned;  but  not  to  me,  who  had 

'tonly  received  light  and  mercy,  but  that  had 

«th  after,  and  also  contrary  to  that,  so  slighted 

Iirist  as  I  had  done. 

I   feared  therefore  that  this  wicked  sin  <if 

mine,  might  be  that  sin  uii|iardi>nable,  of  which 

he  there  thus  speaketh,  "  But  he  that  shall 

!;ispheme  against  tJjc  Holy  Ghost,  hath  never 

rgiveness,  but  is  in  danger  of  eternal  damna- 

in."     And   I  did  the  rather  give  cretlit  to 

is,  because  of  that  sentence  in  the  Hebrews: 

I'or  you  know  how  that  afterwards,  when  he 

would  have  inheriteil  the  blessing,  lie  was  re- 

i<-eted ;  for  he  found  no  place  of  repentance, 

lugh    he  sought  it  carefully  with  tears." 

\nd  this  stuck  always  with  mo. 

And  now  was  I  both  a  burtlien  and  a  terror 

myself;  nor  did  I  soever  know,  as  now  what 

was  to  be  wean,'  of  my  life,  and  yet  afraid  to 

"■.     Oh !  how  gladly  now  wouhl  I  have  been 

..:iybody  but  myself!  any  thing  but  a  man,  and 

in  any  condition  but  my  own !  for  tl.ere  was 

thing   did   pa.ss   more   fre<]uently   over   my 

:nd,  than  that  it  w:ls  impossible  for  me  to  be 

furgiven   my  transgn^ssion,  and    to   be  saved 

fn)m  the  wnith  to  come. 

Ami  now   I   began  to  labour  to  call  again 
time  that  was  past;  wishing  a  thousand  times 
twice  told,  that  the  day  was  yet  to  come,  when 
•■te<l  tosuch  a  .sin;  concluding 
..ition,  both  against  my  heart, 
und  ,i',l  ii.-.-;iuiu,  how  I  would  rather  have  been 
t'lrn  in  pieces,  than  be  found  aconsenter  there- 
Hut  ala.<».!  thj-se  thoughts,  and  wishings, 
■  I  rcMolvings,  were  now  too  late  to  help  n»e; 
:-»  thought  had  paxsod  my  heart,  G<xl  hath 
let  me  go  and  I  am  fallen.     Oh!  thought  I, 
"that  it  was  with  me  as  in  months  past,  as  in 
the  days  when  Ood  pres«<rv»H|  me!" 

Then  again  Ix-ing  loth  and  unwilling  to  per- 
ish, I  Injgan  to  compare  my  sin  with  othffx,  to 
**'*'  if  I  could  find  that  any  of  those  that  were 
verl  had  done  u  I  had  done.  So  I  consid- 
vn-d  David's  adultery,  and  murder,  and  found 
them  mrwt  heinou.s  crimes  ;  and  those  too  com- 
mittoil  aftiT  light  and  grace  received  ;  but  yet 
by  considering   that    his   Iran-sgres-sions   were 


only  such  as  were  against  the  law  of  Afote$, 
from  which  the  Lord  Christ  could,  with  the 
con.sent  of  his  word,  deliver  him:  but  mine 
was  against  the  gospel ;  yea,  against  the  Medi- 
ator thereof,  I  had^sold  my  Saviour.  - 

Now  again,  should  I  be  as  if  racked  upon 
the  wheel,  when  I  consideretl  that,  besides  the 
guilt  that  possessed  me,  I  should  be  .so  void  of 
grace,  so  bewitched!  What,  thought  I,  m:ut 
it  be  no  sin  but  this?  Must  it  needs  be  the 
"great  transgression?"  Must  that  wicke«l  one 
touch  my  soul?  Oh!  what  sting  did  1  find  la 
all  these  .sentences ! 

What,  thought  I,  is  there  but  one  sin  :hat  ia 
iin|iardoiialile?--  IJut  one  sin  that  layeth  the 
soul  without  the  reach  of  God's  mercy ;  and 
must  I  be  guilty  of  that?  Must  it  needs  be 
that?  Is  there  but  one  sin  among  so  many 
millions  of  sins,  for  which  there  is  no  forgive- 
ness; and  must  I  commit  this?  Oh!  unhappy 
sin!  Oh!  unhappy  man  !  Thee  things  would 
so  break  and  confound  my  spirit,  that  I  could 
not  tell  what  to  do;  I  thought  at  times  they 
would  have  broke  my  wits ;  and  still,  to  ag- 
gravate my  misery,  that  would  run  in  my 
mind,  "You  know  how,  that  afterwards, 
when  he  would  have  inherited  the  blessing,  he 
was  rejected."  Oh  !  no  one  knows  the  terrors 
of  th<»se  days  but  njysclf. 

After  this  I  began  to  consider  of  Piter's  sin, 
which  he  committed  in  denying  his  Master; 
and  indeed  this  came  nighest  to  mine  of  any 
that  I  couhl  find,  for  he  had  denied  his  Sa- 
viour, as  I  after  light  and  mercy  received  ;  yea, 
and  that  too.  after  warning  given  him.  I  also 
considered  that  he  did  it  once  and  twice ;  and 
that  after  time  to  consider  betwixt.  But 
though  I  put  all  these  circumsfances  together, 
that  if  possible  I  might  find  help,  yet  I  con- 
sidered again,  that  his  was  but  a  "denial  of  his 
Master,"  but  mine  was  a  "selling  of  my  Sa- 
viour." Wherefore  I  thought  with  myself, 
that  I  came  neafer  to  Judiu,  than  either  to 
David  or  Pdfr. 

Hero  again  my  torment  would  flame  out  and 
afflict  me;  yea,  it  would  grind  me,  as  it  were 
to  |>owder,  to  consider  the  p^eser^•ation  of  God 
towards  otherM,  while  I  fell  into  the  onare;  for 
in  my  thus  considering  of  other  men's  sins, 
and  comparing  them  with  mine  own,  I  could 
evidently  see,  God  pre»er\*ed  them,  notwith- 
standing  their  wicke^lncss,  and  would  not  let 
them,  as  he  had  let  nie,  become  a  son  of  per- 
dition. 

Hut  oh  I  how  did  my  soul  at  flii"  time  prize 
the  preservation  that   ii*A  di<i  .set  about   hk 


(■^ 


48 


BUNYAN'S  COMPLETE    WORKS. 


people.  All  how  safely  did  I  see  tliem  walk, 
whom  God  had  hedged  in !  They  were  within 
his  care,  protection,  and  special  providence; 
though  they  were  full  as  bad  as  I  by  nature ; 
yet  ty?cause  he  loved  them,  he  would  not  suffer 
them  to  fall  without  the  range  of  mercy :  but 
as  for  me,  I  was  gone,  I  had  done  it ;  he  would 
not  jireserve  me,  nor  keep  me;  but  suffered 
me,  because  I  was  a  reprobate,  to  fall  as  I  had 
done.  Now  did  those  blessed  places  that  speak 
of  God's  keeping  his  people,  shine  like  the 
sun  before  me,  though  not  to  comfort  me,  yet 
to  show  me  the  blessed  state  and  heritage  of 
those  whom  the  Lord  had  blessed. 
**  Now  I  saw,  that  as  God  had  his  hand  in  all 
the  providences  and  dispensations  that  over- 
took his  elect,  so  he  had  his  hand  in  all  the 
temptations  that  they  had  to  sin  against  him ; 
not  to  animate  them  to  wickedness,  but  to 
choose  their  temptations  and  troubles  for 
them ;  and  also  to  leave  them  for  a  time,  to 
such  things  only  that  might  not  destroy,  but 
humble  them ;  as  might  not  put  them  beyond 
but  lay  them  in  the  way  of  the  renewing  his 
mercy.  But  oh !  what  love,  what  care,  what 
kindness  and  mercy  did  I  now  see,  mixing 
itself  with  the  most  severe  and  dreadful  of  all 
God's  ways  to  his  people !  He  would  let  David, 
Hezekiah,  Solomon,  Peter  and  others  fall,  but 
he  would  not  let  them  fall  into  sin  unpardon- 
able, nor  into  hell  for  sin.  Oh !  thought  I, 
these  be  the  men  that  God  hath  loved,  these 
be  the  men  that  God,  though  he  chastiseth 
them,  keeps  them  in  safety  by  him ;  and  them 
whom  he  makes  to  abide  under  the  shadow  of 
the  Almighty.  But  all  these  thoughts  added 
sorrow,  grief,  and  horror  to  me,  as  whatever  I 
now  thought  on,  it  was  killing  to  me.  If  I 
thought  how  God  kept  his  own,  that  was  kill- 
ing to  me  ;  if  I  thought  how  I  was  fallen  my- 
self, that  was  killing  to  me.  As  all  things 
wrought  together  for  the  best,  and  to  do  good 
to  them  that  were  the  called/according  to  his 
purpose,  so  I  thought  that  all  things  wrought 
for  damage,  and  for  my  eternal  overthrow. 

Then,  again,  I  began  to  compare  my  sin  with 
the  sin  of  Judas,  that,  if  possible,  I  might  find 
if  mine  differed  from  that,  which  in  truth 
unpardonable :  and  oh !  thought  I,  if  it  shou 
t  differ  from  it,  though  but  the  breadth  of  an 
^  hair,  what  a  happy  condition  is  my  soul  in ! 
And  by  considering,  I  found  that  Judas  did 
his  intentionally,  but  mine  was  against  my 
prayer  and  strivings :  besides,  his  was  com- 
mitted with  much  deliberation,  but  mine  in  a 
fearful  hurry  on  a  sudden.     All  this  while  I 


was  tossed  to  and  fro,  like  the  locust,  and 
driven  from  trouble  to  sorrow;  hearing  always 
the  sound  of  Esau's  fall  in  mine  ears,  and  of 
the  dreadful  consequences  thereof. 

Yet  this  consideration  about  Judas's  sin 
was,  for  awhile,  some  little  relief  to  me ;  for  I 
saw  I  had  not,  as  to  the  circumstances,  trans- 
gresssed  so  fully  as  he.  But  this  was  quickly 
gone  again,  for  I  thought  with  myself,  there 
might  be  more  ways  than  one  to  commit  this 
unpardonable  sin ;  also  I  thought  there  might 
be  degrees  of  that,  as  well  as  of  other  trans- 
gressions ;  wherefore,  for  aught  I  yet  could 
perceive,  this  iniquity  of  mine  might  be  such, 
as  might  never  be  passed  by. 

I  was  often  now  ashamed  that  I  should  be 
like  sucii  an  ugly  man  as  Judas :  I  thought 
also,  how  loathsome  I  should  be  unto  all  the 
saints  in  the  day  of  judgment ;  insomuch  that 
now  I  could  scarce  see  a  good  man,  that  I  be- 
lieved had  a  good  conscience,  but  I  should  feel 
my  heart  tremble  at  him,  while  I  was  in  his 
presence.  Oh !  now  I  saw  a  glory  in  walking 
with  God,  and  what  a  mercy  it  was  to  have  a 
good  conscience  before  him. 

I  was  much  about  that  time  tempted  to  con- 
tent myself  by  receiving  some  false  opinions ; 
as,  that  there  should  be  no  such  thing  as  a  day 
of  judgment ;  that  we  should  not  rise  again ; 
and  that  sin  was  no  such  grievous  thing ;  the 
tempter  suggesting  thus :  "  For  if  these  things 
should  indeed  be  true,  yet  to  believe  otherwise 
would  yield  you  ease  for  the  present.  If  you 
must  perish,  never  torment  yourself  so  much 
beforehand;  drive  the  thoughts  of  damning 
out  of  your  mind  by  possessing  your  mind 
with  some  such  conclusions  that  Atheists  and 
Banters  use  to  help  themselves  withal." 

But  oh!  when  such  thoughts  have  led 
through  my  heart,  how,  as  it  were,  within  a 
step,  hath  death  and  judgment  been  in  my 
view !  Methought  the  Judge  stood  at  the 
door ;  I  was  as  if  it  were  come  already,  so  that 
such  things  could  have  no  entertainment.  But 
methinks  I  see  by  this,  that  Satan  will  use 
any  nfeans  to  keep  the  soul  from  Christ ;  he 
loveth  not  an  awakened  frame  of  spirit; 
security,  blindness,  darkness,  and  error,  is 
'\^he  very  kingdom  and  habitation  of  the 
wicked  one. 

I  found  it  a  hard  work  now  to  pray  to  God, 
because  despair  was  swallowing  me  up;  I 
thought  I  was  as  with  a  tempest  driven  away 
from  God  ;  for  always  when  I  cried  to  God  for 
mercy,  this  would  come  in :  "  'Tis  too  late,  I 
am  lost,  God  hath  let  me  fall,  not  to  my  cor- 


GRACE  ABOUNDING   TO   THE  CHIEF  OF  SINNEHS. 


Ii> 


rection,  but  my  coniloniTuition;  my  siii  is  un- 
panlonuble ;    and   I    kiKiw   coiifi-rninij   Esau, 
how  tliut  after  he  had  sold  hifl  birthright,  ho 
would  have  received  the  blessinj?,  but  was  re- 
jected."    About   this  time    I  did  light  «m   a 
dreuilfiil  story  of  that  miserable  ujortal,  Jjmu.- 
cia  Spira;    a  b<Mik   that   w;is  to  my  troubled 
spirit,  a-s  salt  when  rubbed  into  a  fresh  wound; 
every  sentence  in  that  book,  every  groan  of 
tliat  man,  with  all  the  rest  of  his  actions  in  his 
dolours,  as  his  tears,  his  prayers,  his  gnashing 
of  teeth,  his  wringing  of  hands,  his  twisting, 
and  laiiurui^liing.  and  pining  away  under  that 
niighty  liaml  of  (iiul  that  was  upon  him,  were 
•M  knives  and  <laggers  in  n>y  soul ;  especially 
fliit  sentence  of  his  was  frightful  to  me,  "Man 
■ws  the  beginning  of  sin,  but  who  bounds 
t:u'  issues  thereof?"     Then  would  the  former 
•♦•ntence.  as  the  conclusion  of  all,  fall  like  an 
•   thundertM)lt  again  upon   my  conscience: 
■■>r  you  know  how  that  afterwards,  when  he 
lid  have  inherited  the  blc*ssing,  he  was  re- 
ted;  for  he  found  no  place  of  repentance, 
ugh  he  sought  it  carefully  with  tears." 
I  hi-n  would   I  be  struck  with  a  ver}-  great 
nl)Iing,  insomuch  that  sonu-times   I  could, 
whole  days  together,  feel  my  very  body,  as 
1  as  my  min»l,  to  shake  and  totter  under  the 
^e  of  this  dreadful  judgment  of  (lod,  that 
iild  fall  on  tlu)se  that  have  sinned  that  most 
.1  Mil  and  unpanlonable  sin.    I  felt  also  such 
Mg  and  heat  at  njy  stomach,  by  rea.son 
my   terror,   that   I   was,  esj)ecially  at 
•s,  as  if  my  breast-bone   woulil  split 
;  then   I  thought  coneerning  that  of 
ias,  "who   by   his   falling  headhmg  burst 
iuder,  and  all  his  bowels  gu.shed  ouU" 
I   feared  also  that  this  was  the  murk  that 
'_i"d  did  s.  t   upon  ('ai?i,  cvm  cotitiiiii:t!    T-ir 
i>n<i  tniiiblini:.  uiiiItT  tin-  luavv  \->::'\  nt'/^jT^ 


it  he  had  charged  on  him  for  tlur  blou 
Srother  Abel.    Thus  did  I  wind  and  twine, 

i  .shrink  under  the  burthen  that  was  upon 
wliich  burthen  also  did  so  oppre^^s  me,  that 
uld  neithi-r  stand  nor  go,  nor  lie  either  at 

iving  would  sometimes  come  into 
my  niiml,  "  He  hath  received  gifts  for  the  rc- 
b«dlious:"  the  relxdlious,  thought  I!  why 
surely  they  are  such  as  unce  were  under  sub- 
jection to  their  prince ;  even  those  who,  after 
Ihey  have  once  sworn  subjection  to  his  govern- 
ment, hav.- taken  up  arms  against  him;  and 
Uiis.  ihou;;ht  I,  i.«  my  v«^-  conclition :  I  on<e 
lovetl  him,  feared  him,  <»erved  him  ;  but  now  I 
am  a  rebel ;  I  have  solil  him,  I  hav»'  «aid,  let 
4 


him  go  if  he  will;  but  yet  he  has  gifts  foi 
rebels;  an<l  then  why  not  for  me? 

This  sometimes  I  thought  on,  and  should  la- 
bour to  take  hold  thereof,  thi«  some,  though 
small  refreshment,  might  have  been  conceived 
by  me;  but  in  this  also  I  miK.sed  of  my  desire, 
I  was  driven  with  forci-  beyond  it ;  I  was  like 
a  man  going  to  execution,  even  by  that  place 
where  he  would  fain  creep  in  and  hi<K'  bim- 
.self,  but  may  not. 

Again,  after  I  had  thus  consldfri-d  the  sina 
of  the  saints  in  particular,  and  found  inine 
went  beyond  tluMU,  thi-n  I  began  to  think  with 
myself,  and  set  this  case,  should  I  put  all  theirs 
together,  aii<l  mine  alone  against  them,  might 
I  not  find  enc<»uragement?  For  if  mine, 
though  bigger  than  any  one,  yet  should  be  but 
e<iual  to  all,  then  there  is  hopes  ;  for  that  Itlood 
that  hath  virtue  enough  in  it  to  wash  away 
theirs,  hath  virtue  enough  in  it  to  wa^li  away 
mine,  though  this  one  be  full  as  big,  if  not 
bigger  than  all  theirs.  Here,  again,  I  should 
consider  the  sin  of  David,  of  Solomon,  of  Mao- 
osseh,  of  Peter  and  the  rest  of  the  great  of- 
fen<lers ;  and  should  also  labour,  what  I  might 
with  fairness  to  aggravate  and  heiglit<n  their 
sins.by  several  cin-umstances. 

I  should  think  with  myself  that  David  shed 
blood  to  cover  his  adultery,  and  that  by  the 
sword  of  the  chihlren  of  .Vmmon  ;  a  work  that 
could  not  be  done,  but  by  contrivance,  which 
was  a  great  aggravation  to  his  sin.  Ihit  then 
would  this  turn  upon  me:  Ah  I  but  the^e  were 
btit  sins  against  the  law.  from  which  there  w:w 
a  Jesiis  sent  to  save  them :  but  v<.ur-  j,-  •■  ■^' 
ag^ainst  >!"•  S.-iyiiniVi  "■!  I  n  ii  •  ■Imll  i  i  xj.u 
from  that'^ 

Then  I  tli(mght  on  Solomon,  and  how  hr 
sinned  in  loving  strange  women,  in  falling 
away  to  their  idols,  in  building  them  temples, 
in  doing  this  after  light  in  his  old  age,  after 
great  mercy  receive<l ;  but  the  same  eoiieliision 
that  cut  me  ofl'  in' the  former  considerations, 
cut  mc  off  as  to  this,  namely,  that  all  those 
were  but  sins  against  the  law,  for  which  Hod 
had  provided  a  reni<  dy  ;  but  I  had  «i'>M  my  .Sa- 
vicuir,  and  there  niHftiiiyd  no  •'inii *'■■•■•  O-r  -in. 

I  would  then   aihl   to  thej«e  m  ^le 

sins  of  Mnnasseh  ;  how  that  he  I"  :'>r 

idols  in  the  house  of  the  Lord ;  he  also  «ib- 
sorved  times,  umhI  enehantments,  had  to  do 
with  wiyjirds,  was  a  wizard,  liati  his  famili;«: 
spirits,  burneil  his  ehildren  it  ri- 

fit-e  to  ih^vils,  and  mad«'  »)■'■  .i- 

lein   nin  down   wr  ij*. 

Thc-se,  th'.ijtrht  I.;.  dj 


50 


BUNYAN'S   COMPLETE   WOBKS. 


colour,  but  yet  it  would  turn  again  upon  me, 
they  are  none  of  them  of  the  nature  of  yours, 
you  have  parted  with  Jesus,  you  have  sold 


your  Saviour, 


J 


This  one  consideration  would  always  kill  my 
heart,  my  sin  was  jJoiut  blank  against  my  Sa- 
viour ;  and  that  too  at  that  height,  that  I  had 
in  my  lieart  said  of  him,  let  him  go  if  he  will. 
Oh !  methought  this  sin  was  bigger  than  the 
sins  of  a  country,  of  a  kingdom,  or  of  the  whole 
world,  no  one  unpardonable;  nor  all  of  them 
together,  Avas  able  to  make  mine;  mine  out- 
went them  every  one. 

Now  I  should  find  my  mind  to  flee  from  God, 
as  from  the  face  of  a  dreadful  judge,  yet  this 
was  my  torment,  I  could  not  escape  his  hand, 
"  It  is  a  fearful  thing  to  fall  into  the  hands  of 
the  living  God."  But,  blessed  be  his  grace, 
that  Scripture,  in  these  flying  fits,  would  call, 
as  running  after  me,  "  I  have  blotted  out,  as  a 
thick  cloud,  thy  transgressions,  and  as  a  cloud 
thy  sins ;  return  unto  me,  for  I  have  redeemed 
thee."  This,  I  say,  would  come  in  upon  my 
mind,  when  I  was  fleeing  from  the  face  of  God ; 
for  I  did  flee  from  his  face ;  that  is,  my  mind 
and  spirit  fled  before  him ;  by  reason  of  his 
highness,  I  could  not  endure ;  then  would  the 
text  cry,  "  Return  unto  me ; "  it  would  cry  aloud 
with  a  very  great  voice,  "  Return  unto  me,  for 
I  have  redeemed  thee."  Indeed,  this  would 
make  me  make  a  little  stop,  and  as  it  were, 
look  over  my  shoulder  behind  me,  to  see  if  I 
could  discern  that  the  God  of  grace  did  follow 
me  with  a  pardon  in  his  hand ;  but  I  could  no 
sooner  do  that,  but  all  would  be  clouded  and 
darkened  again  by  that  sentence,  "  For  you 
know,  how  that  afterwards  when  he  would  have 
inherited  the  blessing,  he  was  rejected ;  for  he 
found  no  place  of  repentance,  though  he  sought 
it  carefully  with  tears."  Wherefore  I  could 
not  refrain,  but  fled,  though  at  sometimes  it 
cried,  "  Return,  return,"  as  it  did  hollow  after 
me ;  but  I  feared  to  close  in  therewith,  lest  it 
should  not  come  from  God ;  for  that  other,  as 
I  said,  was  still  sounding  in  my  conscience, 
•  For  you  know  how  that  afterwards,  when  he 
would  have  inherited  the  blessing,  he  was  re- 
jected," &c. 

Once  as  I  was  walking  to  and  fro  in  a  good 
man's  shop,  bemoaning  of  myself  in  a  sad  and 
doleful  state,  afflicting  myself  with  self-abhor- 
rence for  this  wicked  and  ungodly  thought, 
lamenting  also  this  hard  hap  of  mine,  for  that 
I  should  commit  so  great  a  sin,  greatly  fearing 
that  I  should  not  be  pardoned ;  praying  also  in 
mr  heart,  tha'   if  this  sin  of  mine  did  differ 


from  that  against  the  iToly  Ghost,  the  Lord 
would  show  it  me.  And  being  now  ready  to 
fear,  suddenly  there  was,  as  if  there  had  rushed; 
in  at  the  window,  the  noise  of  wina  upon  me,\ 
but  very  pleasant,  and  as  if  I  heard  a  voice' 
speaking,  "  Dirlst  thnn  pvpr  i-pfti^u^4frlitJ  Jrr<st.iJ 

fied  by  the  blood  of  Christ?",..  And  withal,  my 'i) 
whole  life  of  profession  past,  was  in  a  momeiit 
opened  to  me,  wherein  I  was  made  to  see,  that 
designedly  I  had  not;  so  my  heart  answered! 
groaningly,  "  No."  Then  fell  with  po\s  er,  thai  \ 
word  of  God  upon  me,  "See  that  ye  refuse 
not  him  that  speaketh."  V*  This  made  a  strange 
seizure  upon  my  spirit ;  it  brought  light  with 
it,  and  commanded  a  silence  in  my  heart,  of- 
all  tliose  tumultuous  thoughts,  that  did  before 
use  like  niasterless  hell  hounds,  to  roar  and 
bellow,  and  make  anETdeous  noise  within  me. 
It  showed  me  also  that  Jesus  Christ  had  yet  a 
word  of  grace  and  mercy  for  me,  that  he  had 
not,  as  I  had  feared,  quite  forsaken  and  cast  off 
my  soul ;  yea,  this  was  a  kind  of  check  for  my 
proneness  to  desperation;  a  kind  of  threat- 
ening of  me,  if  I  did  not,  notwithstanding  my 
sins,  and  the  heinousness  of  them,  venture  my 
salvation  upon  the  Son  of  God.  But  as  to  my  ' 
determining  about  this  strange  dispensation, 
what  it  wns.  T  know  not;  or  from  whence  it 
came,  I  know  not;  I  have  not  vet  in  twenty 


years'  time  been  able  to  make  a  judgment  of  it ; 
"I  thought  then  what  here  I  should  be  loth 
to  speak."  But  verily  that  sudden  rushing 
wind  was,  as  if  an  angel  had  come  upon  me, 
but  both  it,  and  the  salvation,  I  will  leave  until 
the  day  of  judgment ;  only  this  I  say,  it  com- 
manded a  great  calm  in  my  soul,  it  persuaded 
me  there  might  be  hope ;  it  showed  me,  as  1 
thought,  what  the  sin  unpardonable  was,  and 
that  my  soul  had  yet  the  blessed  privilege  to 
flee  to  Jesus  Christ  for  niercy^  ..But  I  say  con- 
cerning this  dispensation,  I  know  not  what  *o 
say  unto  it  yet ;  which  was  also,  in  truth,  the 
cause  that  at  first  I  did  not  speak  of  it  in  the 
book ;  1  do  now  also  leave  it  to  be  thought  on 
by  men  of  sound  judgment.  I  lay  not  the 
stress  of  my  salvation  thereupon,  but  upon  the 
Lord  Jesus  in  the  promise;  yet  seeing  I  am 
here  unfolding  of  my  secret  things,  I  tliought 
it  might  not  be  altogetlijer  inexpedient  to  let 
this  also  show  itself,  though  I  cannot  now  re- 
late the  matter  as  there  I  did  experience  it. 
This  lasted  in  the  savour  of  it  for  abput  three 
or  four  days,  and  then  I  began  to  mistrust,  and 
to  despair  again. 

Wherefore  still  my  life  hung  in  doubt  before 
me,  not  knowing  which  way  I  should  go ;  only 


1 


a  RACK  AiiorxnixG  to  the  vuikf  of  sisners. 


51 


Uiii  I  found  my  soul  tK-^iirc,  even  to  cast  itself 
%t  the  foot  of  gniee,  by  i)niyer  and  supplica- 
tion. But  oh!  it  \v:ls  iiiirtl  for  inc  now,  to 
hav«»  the  face  to  priiy  to  tliis  t'lirist  for  mercy, 
agiiinst  whom  I  had  thus  vilely  tinned:  it  \v:ls 
hard  work,  I  nay,  to  offer  to  look  him  in  the 
face,  against  whom  I  hail  so  vilely  sinned; 
nnd  indeed  I  have  found  it  as  dithcult  to  come 
ti>  (!  id  !>v  prayer,  after  backsliding  from  him, 
;her  thim;.  Dhl  the  shame  that 
...w  ,,"-  ..^.'  ad  me!  especially  when  I  thou^fht, 
I  am  now  a-^oin!»  to  pray  to  him  for  mercy, 
that  I  had  so  li-.'htly  csteomed  but  a  while  be- 
fore! I  was  :i>!iainetl,  yea,  even  confoundo*!, 
because  this  villainy  had  been  committe«i  by 
mc;  but  I  saw  that  there  wils  but  one  way 
with  me,  I  must  go  to  him,  and  luunble  my- 
•elf  unto  him,  and  beg  that  he,  of  his  wonder- 
ftil  mercy,  would  show  pity  to  me,  and  have 
mercy  tipon  my  wretched  sinful  soul. 

Whicli,    when    the    tempter    perceived,   he 

stroti.'Iv  -ti_'_'.vsted  to  me,  "that  I  ought  not  ti 

pray  to  »i.i<i,  for  prayer  wa.s  not  for  any  in  my 

case;  neither  could  it  do  me  good,  becaure  I 

''  •  i     rejected    the    Mediatcjr,    by    whony  all 

era   ciune   with    acceptance   to   God/  the 

!er;  and  without  whom,  no  prayer  oould 

•   into   his   presence.     Wherefore    now   to 

is  but  to  add  sin  to  sin ;  yea,  now 

eeing  (io<l  Xum  c 

anger  and  onei 

did  iH'forc. 

I'or  (,»«k1,"  said  he,  "hath  been  wearj'  of 

.    for  the!<e  several  years  already,  btcause 

•ire  none  of  hi.s;  your  bawliwg  in  his  ears 

bi-en  no  pleasant  voice  to  him  ;  and  there- 

ijc  let  you  sin  thi^  sin,  that  you  might  be 

quite  cut  otF;  and  will  yi»u  pray  .still?"    This 

»•  ■   devil  urged,  and  set  forth  that  in  Nun;- 

.    irhcn    M01SC8    »aid    to   the   children   of 

I,  "That  In-cause  they  would  not  go  up 

.KH<>«i«  the   land,   wlun   (ukI   would    have 

'••  for  ever  did  he  l>ar  them  out 

though  they  prayeil  they  might 

with  team."        * 

A.4  it  is  wud  Iff  aftother  place,  "The  man 
that  sins  preMumptu:>aH|y  shall  be  taken  frcun 
Ood'*  altar,  that  he  may  die;"  even  jis  Joab 
was  by  King  A^lomon,  when  he  thought  to 
6nd  "belter  there.  Tlu's«e  place:!*  did  [(inch  me 
t'ery  »«»re;  yet  my  case  being  di-siK-rate,  I 
thought  with  myself,  I  can  but  die;  and  if  it 
must  Ik?  so,  it  shall  once  l>c  said,  "Th  ••  -■■•'• 
an  one  <litHl  nt  the  foot  of  Christ  in  ; 
TIjU  I  di  I,  but  with  great  ditlieuUy  (f<"i  u  .:ri 
know;  and  that  becau.se,  together  with   thi.s, 


,  seeing  (io<l  Xnm  cast  you  oil",  is  the  next 
to  anger  and  onend  him  more  than  you 


still  that  saying  about  Ksau  wi.uld  be  ?iel  M 
my  heart,  even  like  a  thuuing  sword,  to  keep 
the  way  of  the  tree  of  life,  U-st  I  should  take 
thereof  and  live.  Oh!  who  knows  how  hanl 
a  thing  I  fountl  it,  to  come  to  Cixl  in  prayer! 

I  did  also  «lesire  the  i>ruyers  of  the  people 
of  (}od  for  me,  but  I  feared  that  (mmI  wo»ld 
give  them  no  heart  to  do  it;  yea,  I  tr^nd)l«Hl 
in  my  soul  to  think,  that  some  or  other  uf 
them  would  shortly  tell  me,  that  (t'wl  huh 
said  those  words  t<»  them,  that  he  on«-e  did  .ay 
to  the  prophet,  concerning  the  chiUlren  o( 
Israel,  •'  Pray  not  for  this  peoph-,  for  I  have 
rejected  them."  So,  "  IVay  n<tt  for  hii'i,  for  I 
have  rejectinl  him."  Yea,  I  thought  he  had 
whispered  this  to  .some  of  them  already,  only 
they  durst  not  tell  me  so;  neither  durst  I  ask 
them  of  it,  for  fear  if  it  should  be  so,  it  would 
make  me  quite  beside  myself.  "Man  know-i 
the  beginning  of  sin,  (said  Spira;i  but  who 
tounds  the  issues  thereof?" 

About  this  time  I  took  :ni 
break  my  mind  to  an  aneitn 
told  him  all  my  case;   I  told  him 

■^^:,-t^-.MJTTr7.T'M;,^.i  ,t,:.:t,,  .,,., 

Here,  iiHTi  i.-r.',  i  \\\<\  \>\\\  .■.i;.i  r.nnli.rt  ;  \,y{ 
talking  a  little  more  with  him,  I  found  him, 
;hough  a  good  man,  a  stranger  to  much  com- 
bat with  the  devil.  Wherefore  I  went  V>  find 
again,  as  well  as  I  could,  for  mercy  still 

Now  al.s<»  did  the  tempter  begin  to  m-..  rv  i,„ 
in  my  misery,  saying,  "That  steing  I  had  thus 
parted  with  the  Lord  Jesus  and  pnivok>d  him 
to  displeasure,  who  wouhl  have  sto<Ml  bitwcen 
my  soul  and  the  tlame  of  devouring  fire,  there 
was  now  but  ttne  way,  and  that  was,  to  pray 
that  God  the  Father  would  be  a  Mediator  be- 
twixt his  Son  and  m<>;  that  we  might  be  re«i>n- 
cileil  again,  and  that  I  might  have  that  bless(>d 
benefit  in  him,  that  his  .xaints  enjoytd." 
^  Then  «lid  that  Scripture  seize  upon  my  sou., 
"He  is  of  one  mind,  and  who  can  turn  himr' 
Oh!  I  saw  it  wjw  as  ea^y  to  i»ersua»le  him  tc 
make  a  new  worM,  a  new  covenant,  «ir  a  now 
llible,  besides  that  we  have  already,  ;w  to  pmy 
for  such  a  thing.  This  was  to  persuade  him, 
that  what  he  had  done  already,  wa- 
and  persuade  him  to  alter,  yea  t<i  •: 
whole  way  of  sidvation;  and  then  \\<>iild  tliMl 
saying  rentl  my  soul  asunder,  "Neither  is 
there  Mtlvatiim  in  any  other,  for  there  is  none 
other  name  under  heaven,  gi^''•  ""..n  -  m.-M 
whereby  we  must  Iw  saved." 

N«»w  the  most  free,  and  ft; 
wonis  of  the  ({<js|Md,  were  the 


52 


BUNYAN'S  COMPLETE   WORKS. 


to  me;  yea, -nothing  so  afflicted  me,  as  the 
thoughts  of  Jesus  Christ,  the  remembrance  of 
a  Saviour;  because  I  had  cast  him  off,  brought 
forth  the  villainy  of  my  sin,  and  my  loss  by  it 
to  mind;  nothing  did  twinge  my  conscience 
like  this;  everything  that  I  thought  of  the 
liOrd  Jesus,  of  his  grace,  love,  goodness,  kind- 
ness, gentleness,  meekness,  death,  blood,  prom- 
ises, and  blessed  exhortations,  comforts,  and 
consolations,  it  went  to  my  soul  like  a  sword ; 
fjT  still  unto  these  my  considerations  of  the 
Lord  Je^us,  these  thoughts  would  make  place 
for  themselves  in  my  heart.  "Ay,  this  is  the 
Jesus,  the  loving  Saviour,  the  Son  of  God, 
whom  you  have  parted  with,  whom  you  have 
slighted,  despised,  and  abused.  This  is  the 
only  Saviour,  the  only  Redeemer,  the  only  one 
that  could  so  love  sinners,  as  to  wash  them 
frona  their  sins  in  his  own  most  precious  blood; 
b'.it  you  have  no  part  nor  lot  in  this  Jesus; 
you  have  put  him  from  you ;  you  have  said  in 
your  heart,  let  him  go  if  he  will.  Now  there- 
fore you  are  severed  from  him;  you  have 
severed  yourself  from  him :  behold  then  his 
goodness,  but  yourself  to  be  no  partaker  of 
it."  Oh!  thought  I,  what  have  I  lost,  what 
have  I  parted  w'ith !  What  has  disinherited 
my  soul !  Oh  I  it  is  sad  to  be  destroyed  by  the 
grace  and  mercy  of  God;  to  have  the  Lamb, 
the  Saviour,  turn  lion  and  destroyer. 

I  also  trembled  as  I  have  said,  at  the  sight  of 
the  saints  of  God,  especially  at  those  that 
greatly  loved  him,  and  that  made  it  their  busi- 
ness to  Avalk  continually  with  him  in  this  world ; 
for  they  did,  both  in  their  words,  their  carriage, 
and  all  their  expressions  of  tenderness  and  fear 
to  sin  against  their  precious  Saviour,  condemn, 
lay  guilt  upon,  and  also  add  continual  affliction 
and  shame  unto  my  soul.  "  The  dread  of  them 
was  upon  me,  and  I  trembled  at  God's  "  Samuels. 

-Now  also  tlie  tempter  began  afresh  to  mock 
my  soul  another  way,  saying  "  That  Christ  in- 
deed did  pity  my  case,  and  was  sorry  for  my 
loss  •  but  forasmuch  as  I  had  sinned  and  trans- 
gres.««d  as  I  had  done,  he  could  by  no  means 
help  me,  nor  save  me  from  what  I  feared ;  for 
my  sin  was  not  of  the  nature  of  theirs,  for 
whom  he  bled  and  died ;  neither  was  it  counted 
with  those  that  were  laid  to  his  charge,  when 
he  hanged  on  a  tree ;  therefore,  unless  he  should 
come  down  from  heaven,  and  die  anew  for  this 
sin,  though  indeed  he  did  greatly  pity  me,  when 
yet  I  could  have  no  benefit  of  him."  These 
things  may  seem  ridiculous  to  othei-s,  even  as 
ridiculous  as  they  were  in  themselves,  but  to 
me  they  were  most  tormenting  cogitations; 


every  one  of  them"  augmented  my  misery,  that 
Jesus  Christ  should  have  so  much  love  as  to 
pity  me,  when  yet  he  could  not  help  me ;  nor 
did  I  think  that  the  reason  why  he  could  not 
help  me,  was,  because  his  merits  were  weak,  or 
his  grace  and  salvation  spent  on  others  already, 
but  because  his  faithfulness  to  his  threatenings 
would  not  let  him  extend  his  mercy  to  me. 
Besides,  I  thought,  as  I  have  already  hinted, 
that  my  sin  was  not  within  the  bounds  of  that 
pardon,  that  was  wrapped  up  in  a  promise ; 
and  if  not,  then  I  knew  surely,  that  it  was 
more  easy  for  heaven  and  earth  to  pass  away, 
than  for  me  to  have  eternal  life.  So  that  the 
ground  of  all  these  fears  of  mine,  did  arise 
from  a  steadfast  belief  I  had  of  the  stability  of 
the  holy  word  of  God,  and  also  from  my  being 
misinformed  of  the  nature  of  my  sin. 

But  oh !  how  this  would  add  to  my  affliction, 
to  conceit  that  I  should  be  guilty  of  such  a  ein, 
for  which  he  did  not  die.  These  thoughts  did 
so  confound  me,  and  imprison  me,  and  tie  me 
up  from  faith,  that  I  knew  not  what  to  do. 
But  oh !  thought  I,  that  he  would  come  dovi-n 
again !  Oh  !  that  the  work  of  man's  redemp- 
tion w^as  yet  to  be  done  by  Christ !  how  would 
I  pray  him  and  entreat  him  to  count  and  reckon 
this  sin  among  the  rest  for  which  he  died ! 
But  this  Scripture  would  strike  me  down  as 
vf  dead:  "Christ  being  raised  from  the  dead, 
dieth  no  more ;  death  hath  no  more  dominion 
over  him." 
P<'  Thus,  by  the  strange  and  unusual  assaults  of 
the  tempter,  my  soul  was  like  a  broken  vessel, 
driven  as  with  the  winds,  and  tossed  sometimes 
headlong  into  despair;  sometimes  upon  me 
covenant  of  works,  and  sometimes  to  wish  tiiut 
the  newTOvenant,  and  the  'conditions  thereof, 
might  so  far  forth  as  I  thought  myself  con- 
cerned, be  turned  another  way,  and  changed, 
"  But  in  all  these,  I  was  as  those  that  jostle 
against  the  rocks ;  more  broken,  scattered  and 
rent."  Oh!  the  unthought-of  imaginations, 
frights,  fears,  and  terrors,  tliat  are  aflected  by 
a  thorough  application  ofj^uil^  vielfiinp;-  |;o  <V.s- 
peration !  "This  is  the  man  that  hath  his 
dwelling  among  the  tombs  with  the  dead;  that 
is  always  crying  out,  and  cutting  himself  with 
stones."  But  I  say,  all  in  vain ;  desperation 
will  not  comfort  him,  the  old  covenant  will  not 
save  him ;  nay,  heaven  and  earth  shall  pass 
away,  before  one  jot  or  tittle  of  the  word  and 
law  of  grace  will  fail  or  be  removed.  This  I 
saw,  this  I  felt,  and  under  this  I  groaned ;  yet 
this  advantage  I  got  thereby,  namely,  a  farther 
confirmation  of  the  certainty  of  the  way  o/ 


GRACE  ABOUNDiyG   TO   THE  CHIEF  OF  SLWERS. 


bis 


lalvation;    and  thnt  the  SiTipturos  were  the 

1  word  of  G(kI.     Oh  I  I  cannpt  now  ■>■•■-  "'int 

1  then  .saw  ami  (At  of  tlie  stoailii  n 


then  saw  and  fi'lt  of  tlie  stoailii 
C'hrt-if,  (he  roek  of  iiiuirs  .•<alvat'n»ii  ;  u  liat  \va.s 
donoiDiiId  nolLe  undone,  adtU'd  to,  ii<>"ialfer»Hl. 
I  saw,  indeed,  that  sin  nii^lit  drive  t!if  soul  he- 
vond  Christ,  even  tlu-  sin  whieh  is  ini]>ardon- 
*ble;  but  woe  to  him  that  wius  ,10  driven,  for 
tJic  word  wouUI  shut  Itini  out. 

Thus  was  I  always  sinking,  wliatever  I  did 

think  or  do.     So  one  day  I  walked  to  a  neijjh- 

Iv^iirinj;  town  and  .sjit  down  upon  a  utile  in  the 

:,and  fell  int*»a  very  deep  pause  alnuit  the 

fearful  state  my  sin  had  lirouirht  me  to; 

anil  after  long  musin,:;,  I  lifted  up  my  head,  hut 

rtuthought  I  sjiw,  as  if  the  sun  that  shiiu-th  in 

tlie  lieavens  did  };rudjce  to  givo  light ;  and  as 

if  tlie  stones  in  the  streets,  and  the  tiles  upon 

^1,..  houses,  did  hend  themselves  against  me. 

'it  that  they  all  eomhined  together  to 

•  '  out  of  the  wi)rld.     I  was  ahhorn-d 

of  them,  and  unfit  to  ilwell  among  them,  or  be 

•  -'fifcer  of  their  benefits,  heeause  I  had  sinned 

■ist  the  Saviour.     Oh  how  hajtpy  now  wjis 

evL  ry  creature  over  I  was !    For  they  stcMul  fast, 

and  kept  their  station,  but  I  w:is  gone  an*l  lost. 

Then  breaking  out  in  the  bitterne.ss  of  m_\ 

•'111.  [  said  to  my  soul,  witii  a  grievoas  sigh, 

■w  can  God  comfort  sueh  a  wretch  as  I 

I  had  no  sooner  sai«l  it,  Init  this  returned 

me.  aa  an  echo  «lf»th   answer  a  voice, 

ith."'     .\t  whieh  I  was, 

•  lut  of  the  grave,  and 

:  out  again,  "  Lord,  how  eoultlst  thou  find 

-uch  a  word  an  this?"     For  I  was  filled 

admiration  at  the  fitness,  and  at  the  un- 

'tednoss  f>{  the  sentence ;  the  fitness  of  the 

i.  the  riirhtness  of  the  timing  of  it,  tiie 

i    ^lory, 
-   to  mi 


what  relief  cante  to  my  8oul  by  this  ccusider< 
ation ;  it  was  a  release  to  me  from  n>y  former 
bonds,  and  a  shelter  from  my  former  storms . 
I  seemed  now  to  stand  upon  the  same  ground 
with  other  sinners,  antl  to  have  a.-  ^mmmI  right 
to  the  word  and  jirayer  as  any  of  tin  ui. 

Now,  I  say,  I  wa.s  in  hopes  that  my  sin  wa« 
not  unpardonable,  but  that  there  might  be 
^'hopesfo^me  to  obtain  forgiveness.  lUU  oh! 
how  Satan  ditl  now  lay  about  him  for  to  bring 
nu'  <lown  again  I  but  he  eould  by  no  means  tlo 
it,  neither  this  day,  nor  the  mosi  part  of  tiie 
n«'.xt,  for  this  sent»Miee  stood  like  a  mill-p(..«i  at 
my  back  ;  yet  towarils  the  evening  of  the  next 
day,  I  felt  this  word  begin  to  leave  me,  and  to 
withdraw  its  supportation  from  me,  and  so  I 
returned  to  my  old  fears  again,  but  with  a 
great  deal  of  gru<lging  and  peevishness,  f<»r  I 
feared  the  .sorrow  of  despair;  nor  could  my 
faith  now  long  retain  this  word. 

Hut  the  next  day  at  evening,  being  under 
many  fears,  I  went  to  seek  the  Lord,  and  its  I 
prayed,  I  cried,  and  my  soul  cried  to  iiini  in 
these  words,  with  strong  cries,  "O  Lord,  1  be- 
seeeh  thee,  show  me  that  tlnm  hast  loved  me 
with  an  everlasting  love."  I  had  no  so<juer. 
.said  it,  but  with  sweetrle^s  this  returiivd  upur 
nu',  as  an  eeho,  or  sounding  again,  "  I  havi- 
loved  thee  with  an  everlasting  love."  Now  1 
went  to  bed  in  quiet ;  also  when  I  awaked  the 
next  morning,  it  w:ui  fresh  upon  my  soul,  and 
I  lu'lieved  it. 

Hut  yet  the  tem|>ter  left  me  not,  for  it  could 
not  lie  so  little  as  an  hundred  times,  that  I 
that  day  did  lab<»nr  to  break  my  i>ea<-e.     O'l,  ' 
the  eombats  and  euulliet-  thai  I  did  tleii  meet 


/ 


with  ;  as  I  strove  |o  hold  by  tlii.'<  w>tnl,  liiat  of 
ICsau  would  fly  in  my  fiiee  like  lightning;  I 
should   be   .sometimes   up   and   down   twenty 
times  in  an  hour;  yet  f«<Ml  did  bi-ar  m-- ottt, 
d  ;   i  was  n<iw,  for  the  time,  out  of  dcmbt,  I  and  keep  mv  heart  up'»n  this  word;  fioii: 
that  about  which  I  so  much  was  in  doubt  ,  I  had  also,  for  sevend  tlays  together,  ver..  ;     . 
0;  my  fears  before  were,  that  my  sin  was     sweetness,  and  comfortable  ho|M.ti  of  pardon; 
nanlonable,  and  so  that  I  had  no  right  to  |  for  thus  it  was  made  out  unt^)  me,  "  I  lovtd 
to  re|>ent,  Jcr.,  or  that  if  I  did  it  would  |  thee  whilst  thou  wa.-<t  committing  this  -in,  I 
no  advantage  or  profit  to  me.     Hut  now.  '   '  re,  I  love  thee  still,  and  I  wi' 

•ht  I.  if  'his  vin  U  not  unto  death,  then  it  !   .  ■  r." 

from  this  1  have  en-  Vet  i  saw  my  sin  most  barbarous,  and 

..     :•>  Ctisl   by  (lirist   for  '  crime,  and  eould  not  but  conclude,  wit: 
y,  to  consider  the  promise  of  forgivem^ns,     shame  and  ast«>nishmi  nt,  that  I  had  I. 


«->    iiut  which  8tand.i  with  open  anus  to  receive 
me  at  well  as  others.     This,  th»  rclon-.  wa<j  a  ' 
<ty  mind,  to  wit,  that  my  sin 

't  it  wn«  Hot  fh>>  -in  unto  ' 


f  <J<kI. 


(Crr  . 

w;v- 

dea-ii. 

N 

trouM 

evil  ;  yea,  tiie 
bum  M'itliiii  11. 


54 


BUNYAN'S  COMPLETE   WORKS. 


Christ,  did  work  at  this  time  such  a  strong  and 
hot  desire  of  revengement  upon  myself  for  tlie 
adouse  I  liad  done  unto  him,  that,  to  speak  as  I 
then  tliought,  had  I  a  tliousand  gallons  of 
blood  within  my  veins,  I  could  freely  then 
have  spilt  it  all  at  the  command  and  feet  of 
this  my  Lord  and  Saviour. 

And  as  I  was  thus  musing,  and  in  my  studies, 
considering  how  to  love  the  Lord,  and  to  ex- 
pi-ess  my  love  to  him,  that  saying  came  in 
upon  me,  "If  thou.  Lord,  shouldst  mark  in- 
iquity, O  LoVd,  who  should  stand?  But  there 
is  forgiveness  with  thee,  that  thou  mayst  be 
feared."  These  were  good  words  to  me,  es- 
pecially the  latter  part  thereof;  to  wit,  that 
"  There  is  forgiveness  with  the  Lord  that  he 
may  be  feared ;"  that  is,  as  I  then  understood 
it,  that  he  might  be  loved,  and  had  in  rever- 
ence; for  it  was  thus  made  out  to  me,  "That 
the  great  God  did  set  so  high  an  esteem  upon 
the  love  of  his  poor  creatures,  that  rather  than 
he  would  go  without  their  love,  he  would  par- 
don their  transgressions." 

And  now  was  that  word  fulfilled  on  me,  and 
I  was  also  refreshed  by  it ;  "  Then  shall  they 
be  ashamed  and  confounded,  and  never  open 
their  mouths  any  more,  because  of  their  shame, 
when  I  am  pacified  towards  them  for  all  that 
they  have  done,  saith  the  Lord  God."  J?hus 
was  my  soul  at  this  time_(and  as  I  then  did 
think,    for  ever)    set    at    lihi^rtv   from    hpincr 


afflicted  with  my  former  guilt  and  amazement. 

(But  before  many  weeks  were  gone,  I  began 
to  despond  again,  fearing,  lest,  notwithstanding- 
all  that  I  had  enjoyed,  that  I  might  be, -de- 
ceived and  destroyed  at  the  last ;  for  thi^^con- 
sidei'ation  came  strong  intj  my  mind,\/ That 
vviiatever  comfort  and  peace  I  thought  I  might 
have  from  the  word  of  the  promise  of  life,  yet 
unless  there  could  be  found  in  my  refreshment, 
a  concurrence  and  agreement  in  the  Scrip- 
tures, let  me  think  what  I  will,  thereof,  and 
hold  it  never  so  fast,  I  should  find  no  such 
thing  at  the  end ;  for  the  Scriptures  cannot  be 
broken." 

Now  liegan  my  heart  again  to  ache,  and  fear 
I  might  meet  with  a  disappointment  at  last. 
Wherefore  I  began  with  all  seriousness  to  ex- 
amine my  former  comfort,  and  to  consider 
wheth.er  one  that  had  sinned  as  I  had  done, 
might  with  confidence  trust  upon  the  faithful- 
ness of  God,  laid  down  in  these  words,  by 
which  I  had  been  comforted,  and  on  which  I 
had  leaned  myself.  But  now  were  brought  to 
my  mind,  "  For  it  is  impossible  for  those  who 
were  once  enlightened,  and  have  tasted  the 


heavenly  gift,  and  were  made  partakers  of  the 
Holy  Ghost,  and  have  tasted  the  good  word  of 
God,  and  the  powers  of  the  world  to  come,  if 
they  shall  fall  away,  to  renew  them  again  unto->^ 
repentance.  For  if  we  sin  wilfully,  and  aftei 
we  have  received  the  knowledge  of  the  truth, 
there  remains  no  more  sacrifice  for  sin,  but 
certain  fearful  looking-for  of  judgment,  and 
fiery  indignation,  which  shall  devour  the  ad- 
versaries ;  even  as  Esau,  who  for  one  morsel  of 
meat,  sold  his  birthright.  For  ye  know  how 
that  afterwards,  when  he  would  have  inherited 
the  blessing,  he  was  rejected ;  for  he  found  no 
place  of  repentance,  though  he  sought  it  care- 
fully with  tears." 

Now  was  the  word  of  the  Gospel  forced  froml 
my  soul ;  so  that  no  promise  or  encouragement  | 
was  to  be  found  in  the  Bible  for  me ;  and  now ' 
would  that  saying  work  upon  my  spirit  to 
afflict  me,  "  Rejoice  not,  O  Israel,  for  joy  as 
other  people."  For  I  saw,  indeed,  there  was 
cause  of  rejoicing  for  those  that  held  to  Jt\-us ; 
but  for  me,  I  had  cut  myself  off  by  my  trans- 
gressions, and  left  myself  neither  foot-hold  nor 
hand-hold,  among  all  the  stays  and  props  in 
the  precious  ^v■ord  of  life. 

And  truly,  I  did  now  feel  myself  to  sink  into 
a  gulf,  as  an  house  whose  foundation  is  de- 
stroyed: I  did  liken  myself  in  this  condition, 
iinto  the  case  of  a  child  that  was  fallen  into  a 
mill-pit,  who  though  it  could  make  some  Shift 
to  scrabble  and  sprawl  in  the  water,  yet  be- 
cause it  could  find  neither  hold  for  hand  noi 
foot,  therefore  at  last  it  must  die  in  that  con- 
dition. So  soon  as  this  fresh  assault  had  fas- 
tened on  my  soul,  that  Scripture  came  into  my 
heart,  "This  for  many  days."  And  indeed  ^ 
found  it  was  so;  for  I  could  not  be  delivered^ 
nor  brought  to  peace  again,  until  well  nigH! 
two  years  and  an  half  were  completely  finished, 
Wherefore  these  words,  though  in  themselves 
they  tended  to  no  discouragement,  yet  to  me^, 
who  feared  this  condition  would  be  eteruaj 
they  were  at  sometimes  as  an  help  and  refresh- 
ment to  me.  y 

For,  thought  I,  many  days  are  not  for  ever, 
many  days  will  have  an  end :  tliereibre  seeing 
I  was  to  be  afflicted  not  a  few,  but  many  days, 
yet  I  was  glad  it  was  but  for  many  days. 
Thus,  I  say,  I  could  recall  myself  sometimea 
and  give  myself  an  help,  for  as  soon  as  cvei 
the  word  came  into  my  mind,  at  first  J  knew 
my  trouble  would  be  long,  yet  this  would  ht 
but  sometimes;  for  I  could  not  alwi'.ys  think 
on  this,  nor  ever  be  helped  by  it,  though  1 
did. 


CRACK  AUorMHSii    TO    THE   CHIEF    OF  SiyyKIiS. 


66 


Now  while  the  Scriptures  lay  biture  ino,  anil 
laid  MM  aiu'W  at  my  door,  that  .saying  in  Luke 

■  iii.   1,    with    otiiers,   did   em-ourage   me   to 
'.lyer;   then    the  tempter   a;;ain    laid  ut  mc 

ry  soro,  suggesting,  "  That  neither  the  mercy 
:  (Jod,  nor  yet  the  hlo<id  of  Christ,  did  at  all 

■  iiecrn  me,  nor  eould  they  help  me   for  my 
1 ;    therefore  it  was    but  in   vain   to    pray." 

t,  thought  I,  "  I  will  pray."     "  Hut,  said  tlie 

upti-r.  your  sin  is  unpardonalile."     "  Well, 

ill   I,  I  will   pray."     "It  is  to  no  boot,  Haid 

.''     "  Yet,  .said  I,  I  will  pray."    So  I  went 

prayer  with   (Sotl;    and   while    I   was  at 

lyer.  I   uttered  words  to  this  elVeet :   "Lord, 

~  itan  tells   me,   that   neither    tliy  merey,  nor 

'    irist's  blood   is  sutlieient  to  save  my  soui ; 

l.'rd,  shall  I  h«)nour  thee  most,  by  believing 

iiou  wilt,  and   canst?   or   him,  by  believing 

that   th«)U  neither  wilt,  nor  canst?     Lord,  I 

would    fain    honour   thee,    by   believing    that 

thou  wilt,  and  canst." 

And   OA   I   w:is  thus  before  the  LonI,  that 

~   ripture  fa-stened  on  my  heart,  "Oman,  great 

thy  faith:"  even  a.s  if  one  had  clapped  mc 

.  the  back,  as  I  wiw  on   my  knees   before 

■d:  yet  I  wjus  not  able  to  believe  this,  that 

s   WHS   a   prayer   of  faith,    till   almost   si.x 

nths  after;    for   I  could  not  think  that    I 

hud  faith,  or  tiiat  there  should  be  a  word  for 

me  to  act  faith   on ;   therefore   I  should   still 

',   as   sticking  in   the  jaws  of   desperation, 

\  went  mourning    up   an<l   down  in  a  .sad 

'idition. 

riieri"  wa-  ui.tliin/  ni'W  tliat  I  longiil  for 
mon-  than  t'l  !>'■  put  mit  liCj^uK^  :L■^  to  this 
iig  in  fjui-stion,  and  as  I  wits  vtlicnifntlv 
'iriny  to  kny^-,  if  there-was  ind»ed  hoju'  for 
me.  tliesf  words  came  rolling  into  my  mind, 
■■  Will  the  l>)rd  cast  oflT  for  ever?  and  will  he 
favourable  no  more?  Is  his  mercy  clean 
gone  for  ever?  Doth  his  promise  fail  for 
evermore?  Hath  CWkI  forgotten  to  be  gra- 
cious? Hath  he  in  anger  shut  u|>  his  tender 
mercies?"  Ami  all  the  while  they  run  in  n\\ 
min^,  methoughl  I  had  still  this  ajt  the  an- 
•wer.  'Tis  a  qui**tion  whether  he  hath  or  no; 
it  may  \w  he  hath  not."  Yea,  the  interroga- 
tory «cenied  to  mc  to  carrj'  in  it  a  sure  atlinna- 
tion  that  in<leoil  he  had  not,  nor  wouhl  no  ca-nt 
off,  but  would  1)0  favourable;  that  his  pronjisc 
doth  not  fail,  and  that  he  hath  not  forgotten 
to  b«  f^racioiM,  nor  would  in  anger  shut  up  hia 
tender  mercy.  Something  also  there  was  upon 
my  heart  at  the  same  time,  which  I  now  can- 
n<H  call  to  mind,  which  with  thi.<«  text  did 
■wce'.cn    my   heart,  and   make   mc   conclude, 


that  his  mercy  might  not  be  quite  gone,  nor 
gone  for  ever. 

At  another  time  I  remembered,  \  \va«  again 
much  under  this  question,  "Whether  the  blood 
of  Christ  was  suflieient  to  save  my  .soul?"  in 
which  doubt  I  continued  from  morning,  till 
about  seven  or  eight  at  night;  and  at  liLst, 
j  when  I  was,  as  it  were,  (piite  worn  out  with 
fear,  lest  it  sliould  not  lay  hold  on  mc,  tlu^se 
words  did  sound  suddenly  within  my  heart, 
"  He  is  able."  Hut  methought  this  word  ablr 
wa-s  spoke  so  loud  to  me,  it  showed  a  great 
word,  it  .seemed  to  be  writ  in  great  letters, 
and  gave  such  a  jostle  to  my  fear  ami  doubt, 
(I  mean  for  the  time  it  tarried  with  me,  which 
was  about  a  day,)  ;ls  I  never  had  from  that, 
all  my  life,  eitlier  before  or  after.  ( H«'l). 
vii.  2'>.) 

But  one  morning  as  I  was  again  at  prayer 
and  trembling  under  the  fear  of  this,  that  no 
word  of  (Jod  <'ould  help  me,  that  pi«'i'f  of  a 
sentence  darted  iti  tipon  me,  "  My  grai-e  is  suf- 
ficient." .Vt  this  mi-thought  I  felt  some  sti»y, 
as  if  there  might  be  hopes;  but  oh  !  how  g(X)d 
a  thing  it  is  for  Ood  to  send  his  word  I  for 
about  a  fortnight  before,  I  was  Uioking  on  this 
very  place,  and  then  X  thought  it  could  not 
come  near  my  »n\\\  with  comfort,  therefore  I 
threw  down  niy  book  in  a  pel;  then  I  lliought 
it  was  not  large  enou'.:h  for  me;  no,  not  large 
enough,  but  now  it  was  jis  if  it  had  arnis  of 
grace  so  wide,  that  it  eould  not  only  .n.  l.wo 
me,  but  many  niore  beside. 

By  these  wonls  I  was  sustained,  y.  t  not 
without  exceeding  conflicts,  for  the  space  of 
sevi-n  or  eight  weeks ;  for  my  peace  would  be 
in  it,  and  out,  sometimes  twenty  times  a  day, 
comfort  now.  and  trouble  presently;  peace 
now,  and  before  I  couhl  go  a  furlong,  as  full 
of  fear  and  guilt  as  ever  heart  Could  hoM  ;  ami 
this  was  not  only  now  and  then,  but  my  whole 
seven  weeks'  experience.  For  this  about  the 
sunicien<'y  of  grace,  and  that  of  Rsau's  parting 
with  his  birthright,  would  be  like  a  pair  of 
scales  within  my  niind,  sometimes  r.ne  end 
would  be  uppermost  and  sometimes  again  the 
other;  aeconling  to  which  would  be  my  |>cae« 
or  troubles. 

Th'-refore  I  did  still  pniy  to  ChkI,  thai  \\t 
wouM  come  in  with  his  S-ripture  more  fully 
on  my  heart;  to  wit,  that  he  would  lnlp  me 
to  apply  the  whole  sentenre,  for  as  yet  I 
eould  not;  what  he  gave,  that  f  k'nthen-d ; 
but  further  I  could  not  go,  for  ax  yet  it  only 
heliHHl  me  to  hojK'  there  might  l.-  merry  for 
mo,  "  My  grace  is  «iHflicient :"  and  though  it 


56 


BUNYAN'S  COMPLETE   WORKS. 


came  no  farther,  it  answered  my  former  ques- 
tion ;  to  wit,  that  there  was  hope ;  yet  because 
"  for  thee "  was  left  out,  I  was  not  contented, 
but  prayed  to  God  for  that  also.  Wherefore, 
one  day,  when  I  was  in  a  meeting  of  God's 
people,  full  of  sadness  and  terror,  for  my  fears 
again  were  strong  upon  me,  and  as  I  was  now 
thinking  my  soul  was  never  the  better,  but  my 
case  most  sad  and  fearful,  these  words  did  with 
great  power  suddenly  break  in  upon  me,  "  My 
power  is  sufficient  for  thee.  My  grace  is  suffi- 
cient for  thee,  My  grace  is  sufficient  for  thee," 
three  times  together :  and  oh  !  methought  that 
every  word  was  a  mighty  word  unto  me;  as 
"  my,"  and  "  grace,"  and  "  sufficient,"  and  "  for 
thee ;"  they  were  then,  and  sometimes  are  still, 
far  bigger  than  others  be. 

At  which  time  my  understanding  was  so  en- 
lightened, that  I  was  as  though  I  had  seen  the 
Lord  Jesus  look  down  from  heaven,  through 
the  tiles  upon  me,  and  direct  these  Avords  unto 
me.  This  sent  me  mourning  home ;  it  broke 
my  heart,  and  filled  me  full  of  joy,  and  laid 
me  low  as  the  dust ;  only  it  stayed  not  long 
with  me,  I  mean  in  this  glory  and  refreshing 
comfort ;  yet  it  continued  with  me  for  several 
weeks,  and  did  encourage  me  to  hope ;  but  as 
soon  as  that  powerful  operation  of  it  was  taken 
from  my  heart,  that  other,  about  Esau,  re- 
turned upon  me  as  before ;  so  my  soul  did 
hang  as  in  a  pair  of  scales  again,  sometimes 
up,  and  sometimes  down ;  now  in  peace,  and 
anon  again  in  terror. 

Th'js  I  went  on  for  manv  weeks,  sometimes 


.comforted,  and  S'^me^^'"'*"-^  t<.i-mAnfoi} j  and  es- 
pecially at  some  times  my  torment  would  be 
very  sore,  for  all  those  Scriptures  aforenamed 
in  the  Hebrews,  would  be  set  before  me,  as  the 
only  sentences  that  would  keep  me  out  of 
heaven.  Then  again  I  should  begin  to  repent 
that  ever  that  thought  went  through  me;  I 
should  also  think  thus  with  myself:  "  Why, 
how  many  Scriptures  are  there  against  me? 
There  are  but  three  or  four ;  and  cannot  God 
miss  them,  and  save  me  for  all  them  ?  Some- 
times again  I  should  think,  "  Oh  if  it  were  not 
for  these  three  or  four  w^ords,  now  how  might 
I  be  comforted!"  And  I  could  hardly  forbear 
at  sometimes,  to  wish  them  out  of  the  book. 

Then  methought  I  should  see  as  if  both  St. 
Peter  and  Paul,  and  John,  and  all  the  writers, 
did  look  with  scorn  upon  me,  and  hold  nie  in 
derision ;  as  if  they  had  said  unto  ine,  "  All 
our  words  are  truth,  one  of  as  much  force  as 
the  other;  it  is  not  we  that  have  cut  you  off, 
but  vou  have  ca-st  avvav  vourself.     There  is 


none  of  our  sentences  that  you  must  lake  hold 
upon,  but  these,  and  such  as  these ;  it  is  im- 
possible, there  remains  no  sacrifice  for  sill. 
'  And  it  had  been  better  for  them  not  to  have 
known  the  will  of  God,  than  after  they  had 
known  it  to  turn  from  the  holy  commandment 
delivered  unto  them ;  for  the  Scriptures  cannot 
be  broken.' " 

These,  as  the  elders  of  the  city  of  refuge,  I 
saw  were  to  be  judges  both  of  my  case  and  me, 
while  I  stood  with  the  "avenger  of  blood"  at 
my  heels,  trembling  at  their  gate  for  deliver- 
ance ;  also  with  a  thousand  fears  and  mistrusts, 
I  doubted  that  he  would  shut  me  out  for  ever. 

Thus  was  I  confounded,  not  knowing  what 
to  do,  nor  how  to  be  satisfied  in  this  question, 
"  Whether  the  Scripture  could  agree  in  the 
salvation  of  my  soul."  I  quaked  at  the  apos- 
tles. I  knew  their  words  were  true,  and  that 
they  must  stand  for  ever.  <j^  .' 

And  I  remember  one  day  as  I  was  in  divers 
frames  of  spirit,  and  considering  that  these 
frames  were  according  to  the  nature  of  several 
Scriptures  that  came  in  upon  my  mind ;  if  this 
of  grace,  then  was  I  quiet,  but  if  that  of  Esau, 
then  tormented.  "Lord,"  thought  I,  "if  both 
these  Scriptures  should  meet  in  my  heart  at 
once,  I  wonder  which  of  them  would  get  the 
better  of  me."  So  methought  I  had  a  longing 
mind  that  they  might  come  both  together  upon 
me ;  yea,  I  desired  of  God  they  might. . 

AVell,  about  two  or  three  days  after,  so  they 
did  indeed;  they  bolted  both  upon  me  at  a 
time,  and  did  work  and  struggle  strongly  in 
me  for  awhile;  at  last  that  about  Esau's  birth- 
right began  to  wax  weak,  and  withdraw,  and 
vanish;  and  this,  about  the  sufficiency  of  grace 
prevailed  with  peace  and  joy.  "And  as  I  was 
in  a  muse  about  this  thing,  that  Scripture  came 
in  upon  me,  "  Mercy  rejoiceth  over  judgment." 

This  was  a  wonderment  to  me,  yet  truly  I  am 
apt  to  think  it  was  of  God,  for  the  word  of  the 
law  and  wrath,  must  give  place  to  the  word  of 
life  and  grace ;  because  though  the  word  of 
condemnation  be  glorious,  yet  the  word  of  life 
and  salvation  doth  far  exceed  in  glorj'.  \lso 
that  Moses  and  Elias  must  both  varish  and 
leave  Christ  and  his  saints  alone. 

This  Scripture  did  also  most  sweetly  visit 
my  soul,  "And  him  that  cometh  unto  me,  I 
will  in  no  wise  cast  out."  Oh  !  the  comfort  I 
had  from  this  word  "  in  no  wise !"  As  who 
should  say,  "  By  no  means,  for  nothing  what- 
ever he  hath  done."  But  Satan  would  greatly 
labour  to  pull  this  promise  from  me,  telling  of 
me,  "  That  Christ  did  not  mean  me,  and  such 


GRACE  ABOUSDISG    TO   THE  CHIEF  OF  SIXSEJiS. 


57 


1-  J,  r.ci  •.iimiTs  of  a  lower  rank,  tluit  had  not 
!  im-  us  I  hull  ilorif."  l>ut  I  wouM  answi-rhiin 
•'Satan,  horo  is  in  tiu'se  wonls  no  such 
•  ion,"  but  hin»  that  conu's,  him,  any  hiuj : 
"Hin»  that  comcth  unto  nu',  I  will  in  no  wise 
cast  out."  And  this  1  well  remember  still, 
that  of  all' the  slights  that  Satan  used,  to  take 
this  Scripture  from  m»>,  yet  he  never  did  so 
much  U.S  put  this  question,  "  Hut  do  you  come 
aright?"  And  I  have  thoUijht  the  reason  wil«<, 
because  he  thoui^ht  I  knew  full  well  what  com- 
ing uri};ht  was ;  for  I  saw  that  to  come  arijrht, 
was  to  come  as  I  was,  a  vile  and  unfr<><ily  sin- 
ner, and  9o  cast  myself  at  tho  feet  of  mercy, 
condemnin}?  myself  for  sin.  If  ever  Satan 
and  I  did  strive  for  any  word  of  (J<h1  in  all  my 
life,  it  was  for  this  good  word  of  Christ ;  he  at 
one  end,  and  I  at  the  other:  Oh,  what  work 
we  made  I  It  was  for  this  in  John,  say,  that 
wv  did  9o  tug  and  strive,  he  pulled,  and  I 
pulleil ;  but  God  be  praised,  I  overcame  him ; 
I  got  sweetness  from  it. 

But  notwithstanding   all    these   heli>s,   and 
ble-'-c'l  wnni'  nf  grace,  yet  that  of  H-*au's  sell- 
ing in-  l)irtiui_'ht,  would  still,  at  times,  distress 
my  conscience ;  for  though  I  ha<l  been  most 
sweetly  comforte<l,  and  that  but  just  before,  yet 
when  that  came  into  my  mind,  it  would  make 
me  fear  again ;  I  could  not  be  quite  ritl  thereof, 
it  would  every  day  be  with  me.     Wherefore 
now  I  went  another  way  to  work,  even  to  con- 
aider  the  nature  of  this  blasphemous  thought; 
^I    mean,  if  I  should  t:ike  the  wonls  at  the 
nrgest,  and  give  them  their  own  natural  force 
ad  scope,  even  every  word  therein :  so  when  I 
nad  thus  considered,  I  found,  that  if  they  were 
(uirty    taken,   they   would    amount    to    this; 
•*That  I   had  fnciy  lett  the  Lord  Ji-sus  Christ 
to  his  fiinirt',  whether  he  would  be  my  Sjivi<»uf 
■r  no;"  for  the  wicked  words  were  these,  '*  Leii 
im  go  if  he  will."     Then  that  Scripture  gave; 
.'•  ho|>e,  "  I  will  never  leave  thee  nor  forsakoj 
lec."    "  <)  I^.rd,  said  I,  but  I  have  left  thce."l 
I  iien  it  answere<l  again,  *'  Ihit  I  will  not  leavc\ 
the«>."     Kor  this  I  thankeil  <»itd  jilso. 

Yet  I  Will*  grievously  al'raid  he  should,  an<l 

found  it  excei-«ling  hanl  to  trust  him ;  seeing 

t  hail  !M>  otlVnde^l  him;  I  could  have  Ix-en  ex- 

itling  itlad  that  this  thought  had  never  be- 

Irn;  foi  then  I  thought  1  could  with  more 

!.•««•  and  frei-iloiu  nbuinlanro,  have  leane<l  on 

1    -  '  me,  as   it  wil-* 

lilt  of  their  own 
^''  till  them  with  fears  that 

t.. .it  last  dp«pi.se  them. 

Yet  above  %U  the  i5cripturc»  that  I  yet  di<f 


meet  with,  that  in  Jfwhua  xx.  wits  tlu-  gieatest 
comfort  to  me,  which  spraksof  the  slayer  that 
wiLs  to  llee  for  refuge,  "-\n<l  if  the  avenger  of 
bloml  pursue  the  slayer,  then,  saith  Mms«-h,  they 
that  are  the  elders  of  the  city  of  refuge  shall 
not  ileliver  him  into  his  hands,  because  he  smote 
his  neighlM)ur  unwittingly,  and  hated  him  not 
aforetime."  Oh  !  bU-ssed  be  Gml  f«)r  his  w<»rd  ; 
I  w:is  convinced  that  I  wjls  the  slayer  ;  an«l  that 
the  avenger  of  blood  pursued  ine,  I  felt  with 
great  terror;  only  now  it  remained  that  I  in- 
quire, whether  I  have  right  to  enter  tlie  lily 
of  refuge:  »u  I  found  that  he  must  not,  "  who 
lay  in  wait  to  shed  blootl."  It  was  not  the  wil- 
ful murderer,  but  he  who  unwittingly  did  it, 
he  who  did  it  unawares;  not  out  of  spite,  <M 
grudge,  or  malice,  he  that  slu-d  it  unwittingly: 
even  he  who  did  not  hate  his  neighbour  before. 
Wherefore, 

I  thought  verily  I  w:ls  the  man  that  must  en- 
ter, because  I  had  slain  my  neighbour  "  unwit- 
tingly, and  hated  him  not  aforetime."  I  hated 
him  not  aforetime ;  no,  I  praye<l  unto  him,  wa» 
tender  of  sinning  against  him  ;  yea,  ami  against 
this  wicked  temptation  I  had  strove  for  twelve 
months  bet'ore;  yea,  and  also  when  it  did  pjLs8 
through  my  heart,  it  did  in  spite  of  my  teeth. 
Wherefore  I  thought  I  had  a  right  to  enter  thia 
city,  and  the  elders,  which  are  the  apostles, 
were  not  to  deliver  me  up.  This,  therefore, 
was  great  comfort  to  me,  and  gave  me  much 
ground  of  hope. 

Yet  being  ven.-  critical,  for  my  smart  had 
made  nie  that  I  knew  not  what  ground  wum 
sure  enough  to  bear  rae,  I  had  one  (|Uestion{ 
that  my  .soul  did  much  desire  to  be  rix'lv  f' 
about ;  and  that  was,  "  Whethec  it  be  i>o>- 
f<ir  any  .s<ml  that  hath  sinned  the  uni<anlonalilt> 
sin,  yet  after  that  to  receive,  though  but  the 
least  true  spiritual  comfort  from  (tod  thnmgh 
Chri.st?"  The  which,  after  I  had  much  con- 
Hidere<l,  I  found  the  answer  was,  "  No,  they 
could  not;"  and  that  for  these  rea-sons: 

First,  Because  thoso  that  have  sinneil  that 
sin,  they  are  d«'barre<l  a  share  of  the  bbMxl  tf 
Christ,  and  being  shut  out  of  that,  they  must 
niHxls  Ih'  void  of  the  hxst  ground  of  hope,  and 
so  of  spiritual  comf'  rt,  "  Kor  to  smh  there  re- 
mains no  more  sacrifice  for  »in."  Secondly, 
Ik-cause  they  are  deni-  '   ^ -'  *' 

of  life:  "  They  shall  u 

in  this  world,  nor  in  thai  whith  ia  tw  iwjuc,' 
Thirdly,  The  Strn  of  G<hI  ext  hid- ■<  t'n m  also 
from  a  share  in  his  bles-xd  int.  ■  ing 

for  ever  a.<*hamed  to  own  them,  t       -  ' •;  hia 

holy  Father  and  the  blessed  aiige'.fl  in  be*7ea. 


58 


BUNYAN'S  COMPLETE   W'ORKS. 


When  I  had  with  much  deliberation  consid- 
ered of  this  matter,  and  could  not  but  conclude 
that  the  Lord  had  comforted  me,  and  that  too 
after  my  wicked  sin ;  then  methought  I  durst 
venture  to  come  nigh  unto  those  most  fearful 
and  terrible  Scriptures,  with  which  all  this 
while  I  had  been  so  greatly  affrighted,  and  on 
which  indeed,  before  I  durst  scarce  cast  mine 
eye,  (yea,  had  much  ado  an  hundred  times,  to 
forbear  wishing  them  out  of  the  Bible,)  for  I 
thought  they  would  destroy  me ;  but  now,  I  say, 
I  began  to  take  some  encouragement,  to  come 
close  to  them,  to  I'ead  them,  and  consider  them, 
and  to  weigh  their  scope  and  tendency. 

The  which  when  I  began  to  do,  I  found  my 
visage  changed ;  for  they  looked  not  so  grimly, 
as  before  I  thought  they  did ;  and  first  I  came 
to  the  Gth  of  the  Hebrews,  yet  trembling  for 
fear  it  should  strike  me;  which  when  I  had 
considered,  I  found  that  the  falling  there  in- 
tended, W' as  a  falling  quite  away ;  that  is  as  I 
conceived,  a  falling  from,  and  absolutely  de- 
nying of  the  Gospel,  of  remission  of  sins  by 
vi  Jesus  Christ ;  for,  from  them  the  apostle  begins 
\-  this  argument.     Secondly,  I  found  that  this 

falling  away,  must  be  openly,  even  in  the  view 
of  the  world,  even  so  as  to  "  put  Christ  to  an  open 
shame."  Thirdly,  I  found  that  those  he  there 
intended,  were  for  ever  shut  up  of  God,  both 
in  blindness,  hardness  and  impenitency  :  "  It  is 
impossible  they  should  be  renewed  again  unto 
repentance."  uBj'  all  these  particulars,  I  found 
I  to  God's  everlasting  praise,  my  sin  was  not  the 
sin  intended. 

First,  I  confessed  I  was  fallen,  but^notJallen 
away,  that  is,  from  the  profession  of  faith  in 
Jesus  unto  eternal  life. 
N\  Secondly,  I  confessed  that  I  had  put  Jesus 

Christ  to  shame  by  my  sin,  but  not  to  open 
shame;  I  did  not  deny  him  before  men,  nor 
condemn  him  as  a  fruitless  one  before  the 
world. 

Thirdly,  Nor  did  I  find  that  God  had  shut 
me  up,  or  denied  me  to  come  (though  I  find  it 
hard  work  indeed  to  come)  to  him  by  sorrow 
and  repentance ;  blessed  be  God  for  unsearch- 
able grace. 

Then  I  considered  that  in  the  10th  chapter 
of  the  Hebrews,  and  found  that  the  wilful  sin 
there  mentioned  is  not  every  wilful  sin,  but 
that  which  doth  throw  off  Christ,  and  then  his 
commandments  too.  Secondly,  that  must  be 
done  also  openly,  before  two  or  three  witnesses, 
to  answer  that  of  the  law.  Thirdly,  this  sin 
cannot  be  committed,  but  with  great  despite 
done  to  tire  Spirit  of  grace ;  despising  both  the 


dissuasions  from  that  sin,  and  the  persuasions 
to  the  contrary.  But  the  Lord  knows,  though 
this  my  sin  was  devilish,  yet  it  did  not  amount- 
to  these. 

And  as  touching  that  in  the  12th  chapter  of 
the  Hebrews,  about  Esau's  selling  his  birth- 
right; though  this  was  that  which'killed  me, 
and  stood  like  a  spear  against  me,  yet  now  did 
I  consider.  First,  That  his  was  nj*  a  hasty 
thought  against  the  continual  labour  of  his 
mind,  but  a  thought  consented  to,  and  put  in 
practice  likewise,  and  that  after  some  deliber- 
ation. Secondly,  It  was  a  public  and  open 
action,  even  before  his  brother,  if  not  before 
many  more ;  this  made  his  sin  of  a  far  more 
heinous  nature  than  otherwise  it  would  liave 
been.  Thirdly,  He  continued  to  slight  hia 
birthright;  he  did  eat  and  drink,  and  went  his 
way :  thus  Esau  despised  his  birthright ;  yea, 
twenty  years  after  he  was  found  to  despise  it 
still.  And  Esau  said,  "  I  have  enough,  n^y 
brother,  keep  that  thou  hast  thyself." 

Now  as  touching  this,  that  Esau  sought  a 
l^lace  of  repentance ;  this  I  thought :  First, 
This  was  not  the  birthright,  but  the  blessing ; 
this  is  clear  from  the  apostle  and  is  distin- 
guished by  Esau  himself:  "He  hath  taken 
away  my  birthright,  (that  is,  formerly,)  and 
now  he  hath  taken  away  my  blessing  also." 
Secondly,  Now  this  being  thus  considered,  I 
came  again  to  the  apostle,  to  see  what  might 
be  the  mind  of  God,  in  the  New  Testament 
stjde  and  sense  concerning  Esau's  sin  ;  and  so 
far  as  I  can  conceive,  this  was  the  mind  of 
God,  that  the  birthright  signified  regeneration ; 
and  the  blessing,  the  eternal  inheritance ;  for 
so  the  apostle  seems  to  hint :  "  Lest  there  be 
any  profane  person,  as  Esau,  who  for  a  morsel 
of  meat  sold  his  birthright ;"  as  if  he  should 
say,  that  shall  cast  off  all  those  blessed  begin- 
nings of  God  that  at  present  are  upon  him,  in 
oi'der  to  a  new  birth ;  lest  they  become  as 
Esau,  even  be  rejected  afterwards,  when  they 
should  inherit  the  blessing. 

For  many  there  are,  who  in  the  day  of  grace 
and  mercy,  despise  those  things  which  are  in- 
deed the  birthright  to  heaven,  who  yet  when 
the  declining  days  appear,  will  cry  as  loud  as 
Esau,  "  Lord,  Lord,  open  unto  us,"  but  then, 
as  Isaac  would  not  repent,  no  more  will  God 
the  Father,  but  will  say,  "  I  have  blessed  these, 
yea,  and  they  shall  be  blessed  ;"  but  as  for  you, 
"  depart,  you  are  workers  of  iniquity." 

When  T  had  thus  considered  these  Scrijp- 
turesTan^Toiihd  TtlUl  Thus  to  understand  ttiem, 
was  not  against,  but  according  to  other  Scrip- 


GRACE  AHuUSlilSG    TO   TIUC  VIUKF  OF  SISyKIlS. 


59 


tiirr^,  till-  -tiii  ail(J(.-(i  further  to  my  encuiini^c- 
iiuiil  aiul  coiiit'ort,  and  also  gave  u  groat  blow 
to  that  olijoetion,  to  wit,  "That  the  .Scri] (tun's 
coulti  not  ai^rfe  in  the  salvation  of  my  soul." 
AihI  now  remained  only  the  hi'ider  part  of  the 
tempest,  for  the  thunder  was  gone  beyond  me, 
oidysome  drops  did  still  remain,  that  now  and 
then  would  fall  upon  me;  but  beeauso  my 
former  frights  and  anguish  were  very  sore 
Ri'd  d'»  J,  therefore  it  ofi  befell  me  still,  as  it 
bif;.lkth  lhoM>  that  have  been  seared  with  the 
tire.  I  thought  every  voice  was  Fire!  Fire! 
Kvery  little  toii.h  wcniM  hurt  my  tender 
conseience. 

r.llj^O[H>  ■l;iv,    .1^    i    w:.-,    p  i^^itljr   into  flu'   fiiOll 

and  that  loo  witli  >^>n\y  <l;»>lii  -^  oil  my  eon- 
scienee,  fearing  lest  yet  all  was  not  ri^ht.  sud- 
denly this  sentenee  f<ll  upon  my  soul.-"  Th^ 
rj^dilja"'^ '"■'-'*  ij  ill  heaven ;"  and  methought 
withal,  I  s;iw  wTtlTtmreyes  of  my  soul,  Jcjjus 
Christ  at  God's  right  huiid ;  there,  I  say,  as 
my  righteousnesLH ;  so  that  wherever  I  was,  or 
whatever  I  was  doing,  (ii>d  could  not  say  to 
me,  "  He  wants  my  righteousness,"  for  that 
/Xvjus  just  before  him.  I  also  saw  moreover, 
'  that  it  wiw  not  my  good  ^ran^e  of  licart  that 


.  ~     J  L^U->    l^Ui  A*L     I  111  1 1  -^ 

lay,    to-day   and    for 


Nvcr  " 

Niny  liiii  i">"  ■•''"'"•'  ''"  o*^"  '"y  ''•;;■*  iiiili.^il- 
I  was  looised  from  my  atllictions  and  irons ;  my 
temptations  also  fled  away  ;  so  that  from  that 
lime  tijose  Ureadt'ul  .Scriptures  of  God  left  ofT 
t'l  tr.'uMf  me:  nowwent  I  also  home  rejoicing, 
I  r  f'l.  ^r;ic(«  and  love  of  God;  so  when  I  cume 
I  "In.  ,  I  !■  .  k.  d  to  see  if  I  could  Jiml  that  sen- 
t«  ii>  .■,  •  liiv  ri;;hteousnes.s  is  in  lu-avcn."  but 
could  not  find  such  a  saying;  wlkerefore  my 
heart  begun  to  aink  again,  only  that  wa.s 
brought  to  my  rcmembrunce,  "  He  \a  made 
unto  us  of  (t<Ml,>wisdom,  righteousness,  sanc- 
tiiiration,  and  redemption."  iJy  this  word  I 
saw  the  other  sentence  true. 

Fi»r  by  this  Scripture  I  wiw  that  the  man 
Christ  Jo9Us,  a»  he  '\»  distinct  from  lu,  an 
toth-hing  hlit  bodily  pr«f»ence,  mo  he  in  our 
rightcousnoffi  and  Aanctification  before  #lod. 
Here  thiTfforo  I  lived,  fi>r  some  time,  verv 
^w.'.fly    nf    p..<top  witli    Ofxj    through    Christ. 

there   waa 

my  eyca :  I 

was  now  only  for  looking  upon  thii«  ami  the 

other  bonefits  of  Christ  apart,  m  of  his  blood, 

barial,  or  his   resurrection,   but    considering 


him  us  a  whole  Christ!  as  he  in  whom  all 
these,  and  all  other  virtues,  relations,  ollices, 
and  operations  tnet  together,  nnd  that  he  sal 
on  the  right  hand  of  (tod  in  heaven. 
\  'Twus  glorious  to  me  to  see  his  e.xaltatiou, 
and  the  worth  and  prevulency  of  all  his  bene- 
titvS,  and  that  because  now  I  could  l<H>k  from 
myself  to  him,  and  would  reckon,  that  all 
those  graces  of  (Jod  that  now  were  green  on 
me,  were  yet  but  like  those  crackc«l  groats  atid 
four-pence-half-pcnnies  that  rich  men  carry 
in  their  purses,  when  their  gold  is  in  theii 
trunks  at  home:  Oh!  I  saw  my  goKl  wa*  in 
my  trunk  at  home!  In  Chri>t  my  Iv)rd  and 
Saviour.  Now  Christ  was  all;  all  my  righ^ 
eousness,  all  my  snuctiticution,  and  all  my  ^ 
reilcniption. 

Further,  the  Lord  did  also  lead  me  into  the 
mystery  f>f  the  union  with  the  Son  of  (tod,      '^ 
that  I  was  joined  to  him,  and  that  I  was  llesh 
of  his  flesh,  and  bone  of  his  bone,  and  now  was 
that  a  sweet  word  unlo  me,  in   Kplus.  v.  80.      / 
IJy  this  also  was  my  faith  in  him,  :ls  my  right-     / 
eousness,  the  more  confirmed  in  me;  for  if  he 
and   I  were  one,  then   his  righlefiusness  was  j 
mine,  his  merits  mine,  his  victory  also  mine. 
Now  I  could  see  myself  in  heaven  and  earth  al 
once,  in  heaven  by  my  Chri.st,  by  my  head,  by 
my  righteousness  and  life,  though  on  earth  by 
body  or  person. 

Now  I  saw  Christ  Jesus  wius  looked  upon  of 
God;  and  should  also  be  looked  upon  by  us, 
as  that  common  or  public  person,  in  whom  the 
whole  bmly  of  his  elect  are  always  to  be  con- 
sidered and  reckoned;  that  we  tulfdlcd  the  law 
by  him,  die<l  by  him,  rose  fn(m  the  dead  by 
him,  got  the  victory  over  sin,  death,  and  hell, 
by  him  ;  when  he  died,  we  iliinl;  and  so  <»f  his 
resurrection.  "Thy  dead  men  sluill  live  to- 
gether, with  my  dead  b<Hly  shall  they  arise," 
saith  he.  And  again,  "  After  tw<)  days  he  will 
revive  us,  and  the  third  day  we  shall  live  in 
his  sight."  Which  is  now  fnUilhd  by  the 
sitting  down  of  the  S»n  of  man  on  the  right 
han«l  of  the  Majesty  in  the  heavens,  according 
to  that  of  the  Kphesians,  "  He  hath  raised  us 
up  together,  and  made  us  sit  together  in 
heavenly  places  in  ("    '  •   '     ns." 

Ah!  tlu*se  blessed  inns  and  S<Tip- 

tures,  with  many  or 
in  those  days  made  i 

that  I  have  cause  to  say,  "  I'miso  ye  the  hfirl 
God  in  his  sanctuary,  pnii>e  him  in  the  lon'  •• 
nicnt  of  his  {mwer:  praise  him  for  his  i 
acts;   praise  him   according  to  his   cxceiicni 
gr(>atn«w. 


60 


BVNYAN'S  COMPLETE   WORKS. 


Having  thus  in  a  few  words  given  you  a  taste 
of  tlie  sorrow  and  affliction  that  my  soul  went 
under,  by  the  guilt  and  terror  that  these  my 
wicked  thoughts  did  lay  me  under;  and  having 
given  you  also  a  touch  of  my  deliverance  there- 
from, and  of  the  sweet  and  blessed  comfort  I 
met  with  afterward,  which  comfort  dwelt 
above  a  twelve-month  with  my  heart,  to  my 
unspeakable  admiration;  I  will  now,  (God 
willing,)  before  I  proceed  any  further,  give 
you  in  a  word  or  two,  what  as  I  conceive,  was 
the  caise  of  this  temptation;  and  also  after 
that,  what  advantage  at  the  last,  it  became 
onto  my  soul. 

For  the  causes,  I  conceived  they  were  princi- 
pally two ;  of  which  two  also  I  was  deeply  con- 
vinced all  the  time  this  trouble  lay  upon  me. 
The  first  was,  for  that  I  did  not,  when  I  was 
delivered  from  the  temptation  that  went  before, 
still  pray  to  God  to  keep  me  from  the  tempta- 
tions that  were  to  come ;  for  though,  as  I  can 
say  in  truth,  xaj  soul  was  much  in  prayer  be- 
fore this  trial  seized  me;  yet  then  I  prayed  only, 
or  at  the  most  principally,  for  the  removal  of 
present  troubles,  and  for  fresh  discoveries  of 
his  love  in  Christ,  which  I  saw  afterward  was 
not  enough  to  do ;  I  also  should  have  prayed 
that  the  great  G«d  would  keep  me  from  the 
evil  that  was  to  come. 

Of  this  I  was  made  deeply  sensible  by  the 
prayer  of  hol.v  David,  vrho,  when  he  was  under 
present  mercy,  yet  j^rayed  that  God  would  hold 
him  back  from  sin  and  temptation  to  come ; 
"For  then,"  said  he,  "shall  I  be  upright,  and 
I  shall  be  innocent  of  the  great  transgression." 
By  this  very  word  was  I  galled  and  condemned 
quite  through  this  long  temptation. 

That  was  also  another  word  that  did  much 
condemn  me  for  my  folly,  in  the  neglect  of 
this  duty :  "  Let  us  therefore  come  boldly  unto 
the  throne  of  grace,  that  we  may  obtain  mercy, 
and  find  grace  to  help  in  time  of  need."  This 
I  had  not  done,  and  therefore  was  suffered  to 
sin  and  fall,  according  to  what  is  written, 
"  Pray  that  ye  may  not  enter  into  temptation." 
And  truly  this  verj^  thing  is  to  this  day  of  such 
weight  and  awe  upon  me,  that  I  dare  not,  when 
I  come  before  the  Lord,  go  off  my  knees,  until 
I  entreat  him  for  help  and  mercy  against  the 
temptations  that  are  to  come ;  and  I  do  beseech 
thee,  j-eader,  that  thou  learn  to  beware  of  my 
negligence,  by  the  afflictions,  that  for  this  tbing 
I  did  for  daj's,  and  months,  and  years,  with 
sorrow  undergo. 

Another  cause  of  this  temptation  was,  that  I 
had  temj2tejd.God;  and  on  this  manner  did  I  do 


it:  Upon  a  time  my  wife  was  great  with  etiild^ 
and  before  her  full  time  was  come,  her  pangs, 
as  of  a  woman  in  travail,  were  fierce  and  strong 
upon  her,  even  as  if  she  would .  have  immedi 
ately  fallen  in  labour,  and  been  delivered  of 
an  untimely  birth;  now  at  this  very  time  it 
was,  that  I  had  been  so  strongly  tempted  to 
question  the  being  of  God;  wherefore,  as  my 
wife  lay  crying. by  me,  I  said,  but  with  all 
secrecy  imaginable,  even  thinking  in  my  heart, 
"  Lord,  if  now  thou  wilt  remove  this  sad  afflic- 
tion from  my  wife,  and  cause  that  she  be  trou- 
bled no  more  therewith  this  night,  (and  now 
were  her  pangs  just  ujjon  her,)  then  I  shall 
know  that  thou  canst  discern  the  most  secret 
thoughts  of  the  heart." 

I  had  no  sooner  said  it  in  my  heart,  but  her 
pangs  were  taken  from  her,  and  she  was  cast 
into  a  deep  sleep,  and  so  continued  till  morn- 
ing; at  this  I  greatly  marvelled,  not  knowing 
what  to  think :  but  after  I  had  been  awake  a 
good  while  and  heard  her  ciy  no  more,  I  fell 
asleep  also ;  so  when  I  awaked  in  the  morning, 
it  came  uj^on  me  again,  even  what  I  had  said 
in  my  heart  the  last  night,  and  how  the  Lord 
had  showed  me,  that  he  knew  my  secret 
thoughts,  which  was  a  great  astonishment  unto 
me  for  several  weeks  after. 

Well,  about  a  year  and  a  half  afterward,  that 
wicked  and  sinful  thought,  of  which  I  have 
spoken  before,  went  through  my  wicked  heart, 
even  this  thoug-ht,  "  Let  Christ  go  if  he  will:" 
so  when  I  had  fallen  under  guilt  for  this,  the 
remembrance  of  my  other  thought,  and  of  the 
effect  thereof,  would  also  come  upon  me  with 
this  retort,  which  also  carried  rebuke  along 
with  it,  "Now  you  may  see  that  God  doth 
know  the  most  secret  thoughts  of  the  heart." 

And  with  this,  that  of  the  _passages  that 
were  betwixt  the  Lord  and  his  servant  Gideon 
fell  upon  my  spirit ;  how  because  that  Gideon 
tempted  God  with  his  fleece,  both  wet  and  dry, 
when  he  should  have  believed  and  ventured 
upon  his  words;  therefore  the  Lord  did  after- 
ward so  try  him,  as  to  send  him  against  an  in- 
numerable company  of  enemies,  and  that  to;), 
as  to  outward  appearance,  without  any  strength 
or  help.  Thus  he  served  me,  and  that  justly ; . 
iol^l  should  have  believed  his  word,  and  not 
have  put  sj^if  upon  the  all-seeingness  of  God. 

And  now  to  show  you  something  of  the  ad- 
vantages that  I  also  have  gained  by  this  temp- 
tation: And,  first,  by  this  I  was  made  con- 
tinually to  possess  in  my  soul  a  very  wonderful 
sense  both  of  the  blessing  and  glory  of  God, 
and  of  his  beloved  Son ;  in  the  temptation  that 


GUAi  I.    MinlMilM;    To    2111.    (HU:!     (//     W.V.VA'/.'.S 


*J1 


Went  biforc,  my  soul  \v;w  j)or|>lextHl  with  uri- 
beliet",  bUuHpheiiiy,  hanliifss  of  lu-art,  ijuostions 
alMHit  the  bfiiij]^  "'  (•o<l,  I'hrist,  the  truth  of 
the  wonl,  ami  oiTtainty  of  tlu>  worhl  to  come; 
I  say,  tlion  I  wiut  greatly  lussaulteii  ami  tor- 
nientetl  with  atheism,  but  now  the  ease  wius 
otherwise;  now  w:w  (mhI  ami  Christ  continu- 
nlly  before  my  faee,  tliough  not  in  a  way  of 
comfort,  but  in  a  way  of  exeeetling  dreail  ami 
terror.  The  glory  of  the  holiness  of  liotl,  did 
at  tliis  time  break  me  to  pieees;  and  the  bowels 
and  compassion  of  Clirist  did  break  me  hm  on 
the  wheel ;  for  I  could  not  consider  him  but  as  a 
lost  and  rejecttnl  Christ,  the  remembrance  of 
which  w:is  as  the  continual  breaking  of  my 
l>ones. 

The  Sfiinturys  also j^ij:ii_lluliiiixliiL-tliiiiu*- 


iiito  me;  I  s;t\v  that  the  truth  and  verity  of  them 

>vere  the  keys  of  the  kingdom  of  heaven ;  those 

that  the  kScriptures  favour,  thoy  must  inherit 

blisjt;  but  those  that  they  oppose  ami  condemn, 

must    perish    for   evermore.     Oh!    this  word, 

'  For  theScripturi>s  cannot  be  bniken,"  would 

rend  the  caul  of  my  heart;  and  so  would  that 

other,  "  Whose  sins  ye  remit,  they  are  remitted; 

lUt  whoHC  sins  ye  retain,  they  are  retainetl." 

Now  I  saw  the  ajMwtles  to  be  the  elders  of  the 

ity  of  ret'uge,  those  that  they  were  to  receive 

!i,  were  receive<l  to  life;  but  those  that  they 

-  lUt  out  were  to  be  slain  by  the  avenger  of 

'lotxl. 

Oh!  one  sentence  of  the  Scripture  did  more 
itHict  and  terrify  my  mind,  I  mean  those  scn- 
-  that  sttxxl  against  me,  (as  sometimes  I 
;it  every  one  of  them  did,)  more,  I  say, 
liuiii  any  army  of  forty  thousand  men  that 
might  com.  n:nin-t  mo.  Wnr  hr-  to  him 
ac«inst  w!  _ii'es  I 

'     nyTHTs  !.  ..., ..  1  ..... ..    more 

into  the  nature  of  the  promises  than  ever  I  had 

:    for  I  lay   now  trembling  under  the 

y  hand  «»f  (iml,  continually  torn  ami  rent 

•V    .a^  thundi-ring  »>f  his  ju-tiee;  this  iiunle 

le  mth  rar.  fill  Vi.  .irt,  ami  watejitul  eye,  with 

urn  over  every  leaf,  jind 

.;i.  .....  ..  ....._ mixeil  with  (rcmMing,  to 

■>n<»idcr  every  nontehce^  togetlicr  with  its  nat- 
iir.il  fi.r.'i'  aii'l  latlfnde. 

I'.-.  »!.,-  !■  tnji  i'     (I  n)«"»  I  wn"  irr*»ntly  hnlilfn 

•m  my  f<»r  if  putting 

•  word  of  ;  le  into  my 

nind;  for  now,  though  i  onild  not  suck  that 

'•'•mfort  and  swretnesw  from  the  promij^e,  as  I 

had  done  at  other  tinici*,  yet  like  tn  a  man  .tink- 

'  '  '       N"h  at  all  I  saw.     Formerly  I 

not  meddle  with  the  promise, 


ut  now  it  wa«  ^me 
.r-li*krfj  toa  hardly 


unless  I  fell  it.-  < 
thus  to  do;   {\u 
did  pursue  me. 

Now  therefore  wjis  I  glad  to  catch  at  tliat 
word,  which  yet  I  feared  I  had  n«i  ground  or 
right  to  own  ;  and  even  to  leap  into  the  lM»s4)m 
of  that  pnimise,  that  y»t  I  fean-d  ilid  shut  itn 
heart  against  me.  Now  aNo  I  xx.uld  lalwrnr  to 
take  the  word  its  (tod  hath  laid  it  ilown,  with- 
out restraining  the  natural  force  of  «me  syllable 
thereof.  Oh  !  what  did  I  see  in  that  blessed  «>th 
chapter  of  St.  John:  "And  him  that  conieih 
unto  me,  I  will  in  no  wise  r.ist  (»ut."  Now  I 
began  to  consider  that  (mmI  hath  a  bigger  mouth 
to  speak  with,  tliaii  I  had  a  heart  to  conceive 
with ;  I  thought  also  witii  myself,  that  he  spake 
not  his  words  in  haste,  f)r  in  an  unadvised 
heat,  but  with  infinite  wisdom  and  jiidgnient, 
and  in  very  truth  and  faithfulness.  (2  Sam.  iii. 
28.) 

I  would  in  tlio.sc  days,  often  in  my  greatest 
agonies,  even  flounce  towards  the  j»romise,  aa 
the  horses  do  towards  sound  ground  that  yet 
stick  in  the  mire;  concluding,  though  :us  one 
almost  bereft  of  his  wits  through  fear,  on  this 
will  I  rest  and  stay,  and  leave  the  fulfilling  of 
it  to  the  God  of  heaven  that  made  it.  Oh! 
many  a  pull  hath  my  heart  had  with  Satan,  for 
that  blessed  (Jth  chapter  of  St.  .John.  I  did  not 
now,  :is  at  other  times,  look  principally  for 
comtort,  though,  oh,  how  weleome  would  it 
have  been  unto  me!  IJut  now  a  word,  a  word 
to  lean  a  weary  soul  upon,  that  it  might  not 
sink  for  ever!  it  was  that  I  hunted  for. 

Yea,  often  when  I  have  been  making  to  the 
promise,  I  have  seen  ils  if  the  Lord  would  re- 
fuse my  soul  for  ever,  I  was  often  sis  if  I  had 
run  upon  the  piki>s,  and  :us  if  the  I^>rd  had 
thrust  at  me,  to  keep  me  from  him,  its  with  a 
flaming  Mword.  Then  would  I  think  of  Esther, 
who  went  to  petition  the  king  contrarj*  to  law. 
(Ksther  iv.  1)!.)  I  thought  also  of  il<-nhada«rs 
servants,  who  went  with  ropi-s  upon  their  hcndi 
to  their  enemies  for  mercy,  (1  Kings  jt.\.  31.) 
Ac.  The  woman  of  Canaan  also,  that  would 
not  be  duuntcHl,  though  called  dog  by  Christ, 
(.Matt.  XV.  22,)  &c.,  and  the  man  that  went  to 


!    i'no  i.  ri,  6,  7,  8,) 
•■nt  to  nie. 


!  l>orrow  bread  at      '  ' 

IjJlC.,  were  aNo  i:; 

7     I  neversjiw  til' 

I  and  love,  an«l  iw 

I  tation;  great  ^«in^  do  i 

I  where  guilt  is  most  u 

the  mercy  of  (tod  in  Christ,  when  showerl  to 
j  the  soul,  api  "  '     '        '        '  .y.  When 

;  Job  ha<l  p;i  v,  he  had 


and 
here 


62 


BUNYAN'S  COMPLETE   WOEKS. 


twice  a*  mucli  as  lie  had  before.  (Job  xlii.  13.) 
Blessed  be  God  for  Jesus  Christ  our   Lord. 
Many  other  things  I  might  here  make  observa- 
tion of,  but  I  would  be  brief,  and  therefore 
Bhall  at  this  time  omit  them ;  and  do  pray  God 
that  my  harms  may  make  others  fear  to  offend, 
lest  they  also  be  made  to  bear  the  iron  yoke  as 
I  did.     I  had  two  or  three  times,  at  or  about 
my .  deliverance  from    this  temptation,   such 
strange  apprehensions  of  the  grace  of  God, 
that  I  could  hardly  bear  up  under  it ;  it  was 
go  out  of  measure  amazing,  when  I  thought  it 
could  reach  me,  that  I  do  think  if  t!hat  sense 
had  abode  long  upon  me,  it  would  have  made 
me  incapable  for  business. 
-- -  Now  I  shall  go  forward  to  give  you  a  relation 
of  other  of  the  Lord's  dealings  with  me  at 
sundry  other  seasonsrand  of  the  temptations  I 
then  did  meet  withal.     I  shall  begin  with  what 
I  met  with  when  first  I  did  join  in  fellowship 
with  the  people  of  God  in  Bedford.  ("After  I 
ad  proi30unded  to  the  churchy  that  my  desire 
as  to  walk  in  the  order  and  ordinances  of 
Christ  with  them,  and  was  also  admitted  by 
themnwhile  I  thought  of  that  blessed  ordi- 
nance of  Christ,  which  was  his  last  supj^er 
with  his  disciples  before  his  death,  that  Scrip- 
ture, "  Do  this  in  remembrance  of  me,"  was  a 
veiy  precious  word  unto  me;    for  by  it  the 
Lord  did  come  down  upon  my  conscience  with 
the  discovery  of  his  death  for  my  sins ;  and  as 
I  then  felt,  did  as  if  he  plunged  me  in  the 
virtue  of  the  same.     But  behold,  I  had  not 
been  long  a  partaker  at  that  ordinance,  but 
such  fierce  and  sad  temptation  did  attend  me 
at  all  times  therein,  both  to  blaspheme  the  or- 
dinance, and  to  wish  some  deadly  thing  to  those 
that  then  did  eat  thereof;  that  lest  I  should 
at  any  time  be  guilty  of  consenting  to  these 
wicked  and  fearful  thoughts,  I  was  forced  to 
bend  myself  all  the  while,  to  pray  to  God  to 
keep  me  from  such  blasphemies ;  and  also  to 
cry  to  God  to  bless  the  bread  and  cup  to  them, 
as  it  were  from  mouth  to  mouth.     The  reason 
of   this    temptation,   I    have    thought    since, 
was  because  I   did  not  with  that  reverence 
that  became  me,  at  first  approach  to  partake 
thereof. 

Thus  I  continued  for  three  quarters  of  a 
year,  and  could  never  have  rest  nor  ease ;  but 
at  last  the  Lord  came  in  upon  my  soul  with 
that  same  Scripture,  by  which  my  soul  was 
visited  before;  and  after  that,  I  have  been 
usually  very  well  and  comfortable  in  the  par- 
caking  of  that  blessed  ordinance ;  and  have,  I 
trust,  therein  discerned  the  Lord's  body,  as 


broken   for  my   sins,   and  that  his   prei-ioua 
blood  had  been  shed  for  my  transgressions. 

Upon  a  time  I  was  something  inclining  to  a 
consumption,  wherewith  about  the  spring  I 
was  suddenly  and  violently  seized,  with  much 
weakness  in  my  outward  man;  insomuch  that 
I  thought  I  could  not  live.  Now  began  1 
afresh  to  give  myself  up  to  a  serious  examine 
tion  after  my  state  and  condition  for  the 
future,  and  of  my  evidences  for  that  blessed 
world  to  come ;  for  it  hath,  I  bless  the  ?iame 
of  God,  been  my  usual  course,  as  always,  so 
especially  in  the  day  of  affliction,  to  endeavour 
to  keep  my  interest  in  the  life  to  come,  clear 
before  mine  eyes. 

But  I  had  no  sooner  began  to  recall  to  mind 
my  former  experience  of  the  goodness  of  God 
to  my  soul,  but  there  came  flocking  into  my 
mind  an  innumerable  company  of  my  sins 
and  transgressions;  amongst  which  these  were 
at  this  time  most  to  my  affliction,  namely,  my 
deadness,  dulness,  and  coldness  in  my  holy 
duties ;  my  wanderings  of  heart,  my  weari- 
someness  in  all  good  things,  my  ^^"^nt  of  lavft 
to  God,  his  ways  and  people,  with  this  at  the 
end  of  all,  "Are  these  the  fruits  of  Chris- 
tianity? Are  these  the  tokens  of  a  blessed 
man  ?" 

At  the  apprehensions  of  these  things  my 
sickness  was  doubled  upon  me,  for  now  I  was 
sick  in  my  inward  man,  mj'^soul_jvvas_clogged 
with  guilt;  now  also  was  my  former  experi- 
ence of  God's  goodness  to  me,  quite  taken  out 
of  my  mind,  and  hid  as  if  they  had  never  been, 
or  seen;  now  was  my  soul  greatly  pinched 
between  these  two  considerations,  "  Live  I 
must  not,  die  I  dare  not."  Now  I  sunk  and 
fell  in  my  spirit,  and  was  giving  uj)  all  for 
lost;  but  as  I  was  walking  up  and  down  in  the 
house,  as  a  man  in  a  most  woeful  state,  that 
word  of  God  took  hold  of  my  heart,  "  Ye  are 
justified  freely  by  his  grace,  through  the  re- 
demption that  is  in  Christ  Jesus."  But  oh  I 
what  a  turn  it  made  uj^on  me ! 

Now  was  I  as  one  awaked  out  of  some| 
trouBiesome  sleep  and  dream;  and  listening 
to  this  heavenly  sentence,  I  was  as  if  I  had 
heard  it  thus  spoken  to  me:  ''Sinner,  thou 
thinkest,  that  because  of  thy  sins  and  infirmi- 
ties, I  cannot  save  thy  soul;  but  behold,  my 
Son  is  by  me,  and  uj^on  him  I  k)ok,  and  not 
on  thee,  and  shall  deal  with  thee  according  as 
I  am  pleased  with  him."  At  this  I  was  greatly 
enlightened  in  my  mind,  and  made  to  under 
stand,  that  if  God  could  justify  a  sinner  at  any 
time,  it  was  but  his  looking  upon  Christ,  and 


GRACE  ADouxDis'a  TO  Till-:  cJiihi  of  ^j.\.\lj:s. 


63 


//. Imputiiij^'  ol   his  lu-iiL-titM  to  us  anil  the  work 
i|  was  t'ortluvith  done. 

Ami  2M  I  was  thus  in  a  niuso,  that  Si-ripturo 
also  came  with  i^n-at  power  upon  nty  spirit, 
"  Not  by  the  works  of  righteousness  that  we 
have  done,  but  according  to  his  mercy  he  hjjth 
saved  us."     Now  wjw  I  got  on  higii,  1  saw  my- 
self within  the  arms  of  grace  and  mercy;  and 
tiiougli  I  wa.s  before  afraid  to  think  of  a  dying 
liour,  yet,  now   I  crie»l,  "  Let  me  die."     Now 
death  wa^  lovely  and  beautiful   in  my  sight, 
for  I  hJiw,  "  We  shall  never  live  indeed,  till  we 
be  gone  to  the  other  world."     Oh  I  niethouglit 
this  life  i.s  but  a  slumber,  in  comparison  with 
that  aliove.     At  this  time  also  I  saw  more  in 
thene  words,  "Heirs  of  CJod,"than  ever  I  shall 
'•  able  to  ex|)ress  while  I   live  in  tliis  world. 
Heirs  of  Ciod  I"     Uod  himself  is  the  porti<»n 
'   ;  the  saints.     This  I  saw  and  woiuKred  at, 
it  cannot  tell  you  what  I  sa\v. 
.\gain,  I  was  at  nnotJier  time  very  ill  and 
weak,  all  that  time  also  the  tempter  did  beset 
me  "trongly,  (for  I  find  that  he  is  much  for 
ing  the  soul  when  it  begins  to  approach 
■i  the  grave;   then  is  his  opportunity,) 
labouring  to  hide  from  me  my  former  e.xp«ri- 
ioc«»f  God's  giMMhu'ss:  also  setting  before  me 
I"  terrors  of  death,  and  the  judgment  of  (.iod, 
iM)much  that  at  this  time,  through  my  fear 
:   miscarrying  for  ever,  (shouhl  I  now  die.)  I 
n  as  one  dead  bef<ire  death  came,  and  was 
if  I  had  felt  myself  already  dt-jicending  into 
'•  pit;  nicthought  I  said,  ther«  wa.s  no  way, 
It  to  hell  I  mu.st;  but  behold,  just  a.^  I  was 
.  the  midst  of  those  fears,  tlu-^e  words  hf  the 
■arrying  La7.;urus  into  Abraham's  hosom 
in  u|M)n  me,  ius  who  should  say,  "Vs)  it 
ill   i>^  with  the«>  when  thou  d«>st  leave  V)iis 
•  rid."     Tliis  did  sweetly  revive  my  spi; 
'1  help  me  to  ho]M)  in  God;  which  when 
1  with  comfort  nunknl  on  a  uhite,  that  word 
I   with   jjreat   weight    U[>on    my    miml,  "(J 
is  thy  sting?     O  grave,  whero  is 
At  this  I  became  both  well  in 
)    rov  bo<ly  and   mind  at  once,  for  my  sickness 
did  presently  vanish,  and  I  walked  comfort- 
ably in  my  work  for  (iimI  again. 

A  r  time,  though  just  before  I  was 

]'-  ml  savour)'  in  my  spirit,  yet  sutl- 

d-  fell    U|M>n   me  a  great  cloud    of 

»l:i'  \  iiich    did   so    hide    from    me    the 

things  ol  tifxl  and  Christ,  that  I  was  as  if  1 
had  ne%-er  sc«n  or  known  them  in  my  life  I 
WAS  also  so  overrun  in  my  soul  with  a  iicnsc- 


les,i  heartless  frame  of  spirit,  that  1  muld  not 
fee'  n>y  soul  to  move  or  stir  after  gm. »  and 
life  by  Christ;  I  was  as  if  my  loins  were 
broken,  or  na  if  my  hands  and  feet  had  been 
tied  or  bound  with  chains.  At  this  time  also 
I  felt  some  weakness  to  seize  upon  my  out- 
ward man,  which  made  still  the  other  afllic- 
tion  the  more  heavy  and  uiicomfortablo  to 
me. 

After  I  had  been  in  this  condition  some 
three  or  four  days,  as  I  was  sitting  by  the  lire, 
I  suddenly  felt  this  word  to  sound  in  my  heart, 
"  I  must  go  to  Jesus,"  at  this  my  former  dark* 
ne.ss  and  atheism  ffcd  away,  ami  the  l.lessed 
things  of  heaven  were  set  within  my  view. 
While  I  was  on  this  sudden  thus  overtaken 
with  .surprise,  "  Wife,"  said  I,  "  is  tlu-re  ever 
such  a  Scripture,  '  I  must  go  to  Jesiisi^'  "  S^e 
saTd"  slie  could  not  tell ;  therefore  I  stood 
musing  still,  to  see  if  I  could  remember  .such 
a  place;  I  had  n<tt  .sat  above  two  or  three 
minutes,  but  that  came  bolting  in  upon  me, 
"  And  to  an  innumerable  company  of  angels;" 
and  withal  the  12th  chapti-r  of  Hebrews, 
about  the  Mount  fcjion  was  set  befit  •  niinr. 
eyes. 

Tli.n  witii  jr.v  I  told  niv  wife,  "Dji  :   i; 


kiiMW .  I    kii 


r.ut   tliat   ni'']it   was  a 


niglit  to  me,  I  never  had  l>ut  few  better;  I  long- 
ed for  the  company  of  some  (tf  (okI's  people, 
that  I  might  have  imparted  unto  them  what 
Ciod  had  showed  me.  Christ  \vi>-*  i  r,r. ,  ;..n>i 
Christ  to  my  soul  that  nfght;  I  ( 
in  niy~l>ed  jV>r  joy,  and  jm.i  .iuuijju, 

thniilgli  Christ.     This  greai  ii<>t  niU- 

tinue^upon  me  until  morning,  vti  the  12th 
chapter  of  the  Hebrews  was  a  blessed  S«Til»- 
ture  to  me  for  many  days  together  after  this. 

The  words  are  tluM' :  — '  Ye  are  come  to 
Mount  Sion,  to  the  city  of  the  living  Gixl,  to 
Lhc  heavenly  Jerusalem,  and  to  an  ii: numer- 
able conii'anv  of  aii^'fls^  to  the  geii'ial  a>«t  nddy 
and  church  of  the  first-born,  which  arc  written 
i!i  heaven;  to  CmmI  the  Judge  of  all,  and  to  the 
spirits  of  just  men  made  perfect,  and  '.o  Jesus, 
the  Metliator  of  the  New  Testament,  and  to 
the' blood  of  sprinkling,  that  speaketh  better 
things  than  that  of  AImI."  Through  this  sen- 
tence the  Ixinl  leil  me  over  and  over,  firxt  to 
this  word,  and  then  to  that;  and  showed  me 
Wfiiid.rl'til  I'li.ry  in  rvi  n-  '•'.}<•  '-f  'i:'-v:       ThoJC 

al 

.   ■ .  "" 

having  mercy  on  me! 


A  BRIEF  ACCOUNT  OF  THE  AOTHOR'S  CALL  TO  THE  WORK 

OF  THE  MINISTRY. 


AxD  now  I  am  speaking  my  experience,  I 
will  in  this  place  thrust  in  a  word  or  two  con- 
cerning my  i^reaching  the  word,  and  of  God's 
dealing  with  me  in  that  particular  also.  After 
I  had  been  about  five  or  six  years  awakened, 
and  helped  myself  to  see  both  the  want  and 
worth  of  Jesus  Christ  our  Lord,  and  also  en- 
abled to  venture  my  soul  upon  him ;  some  of 
the  most  able  among  the  saints  with  us,  I  say, 
the  most  able  for  judgment  and  holiness  of  life, 
as  they  conceived,  did  perceive  that  God  had 
counted  me  worthy  to  understand  something 
of  his  will  in  his  holy  and  blessed  word,  and 
had  given  me  utterance  in  some  measure,  to 
express  what  I  saw  to  others,  for  edification  ; 
therefore  they  desired  me,  and  that  with  much 
earnestness,  that  I  would  be  willing  at  some- 
times, to  take  in  hand,  in  one  of  the  meetings, 
to  speak  a  word  of  exhortation  unto  them. 

To  which,  though  at  the  first  it  did  much 
dash,  and  abash  my  spirit,  yet  being  still  by 
them  desired  and  entreated,  I  consented  to 
their  request,  and  did  twice,  at  two  several  as- 
semblies, but  in  private,  though  with  much 
weakness  and  infirmitj',  discover  my  gift 
amongst  them  ;  at  which  they  not  only  seemed 
to  be,  but  did  solemnly  protest,  as  in  the  sight 
of  the  great  God,  they  were  both  afiected  and 
comforted ;  and  gave  thanks  to  the  Father  of 
mercies,  for  the  grace  bestowed  on  me. 

After  this,  sometimes,  when  some  of  them 
did  go  into  the  country  to  teach,  they  would 
also  that  I  should  go  with  them ;  where,  though 
as  yet^  I  did  not,  nor  durst  not,  make  use  of 
my  gift  in  an  open  way,  yet  more  privately, 
still,  as  I  came  amongst  the  good  people  in 
those  places,  I  did  sometimes  speak  a  word  of 
admonition  unto  them  also,  the  which  they,  as 
the  other,  received  with  rejoicing  at  the  mercy 
of  God  to  me-ward,  professing  their  souls  were 
edified  thereby. 

Wherefore  to  be  brief,  at  last,  being  still  de- 
ft4 


sired  by  the  church,  after  some  solemn  prayer 
to  the  Lord,  with  fasting,  I  was  more  particu- 
larly called  forth,  and  appointed  to  a  more  or- 
dinary and  public  preaching  of  the  word,  not 
only  to  and  amongst  them  that  believed,  but 
also  to  offer  the  Gospel  to  those  who  had  not 
yet  received  the  faith  thereof;  about  which 
time  I  did  evidently  find  in  my  mind  a  secret 
pricking  forAvard  thereto;  though  I  bless  God, 
not  for  desire  of  vain  gloiy,  for  at  that  time  1 
was  most  sorely  affiicted  with  the  fiery  darts  of 
the  devil,  concerning  my  eternal  state. 

But  yet  I  could  not  be  content,  unless  I  was 
found  in  the  exercise  of  my  gift,  unto  which 
also  I  was  greatly  animated,  not  only  by  the 
continual  desires  of  the  godly,  but  also  by  that 
saying  of  Paul  to  the  Corinthians :  "I  beseech 
you,  brethren,  (ye  know  the  household  of  Ste- 
phanus,  that  it  is  the  first  fruits  of  Achaia, 
that  they  have  addicted  themselves  to  the  min- 
istiy  of  the  saints,)  that  ye  submit  yourselves 
unto  such,  and  to  every  one  that  helpeth  with 
us,  and  laboureth." 

By  this  text  I  was  made  to  see  that  the  Holy 
Ghost  never  intended  that  men  who  have  gifts 
and  abilities,  should  bury  them  in  the  earth, 
but  rather  did  command  and  stir  up  such  to  the 
exercise  of  their  gift,  and  also  did  commend 
those  that  were  apt  and  ready  so  to  do.  "  They 
have  addicted  themselves  to  the  ministry  of 
the  saints."  This  Scripture,  in  these  days,  did 
continually  run  in  my  mind,  to  encourage  me, 
and  strengthen  me  in  this  my  work  for  God. 
I  have  also  been  encouraged  from  several  other 
Scriptures  and  examples  of  the  godly,  both 
specified  in  the  word,  and  other  ancient  histo- 
ries. (Acts  viii.  4,  and  xviii.  24,  25.  1  Peter 
iv.  10.  Eom.  xii.  6.  Fox's  Acts  and  Monu- 
ments.) 

Wherefore,  though  of  myself  of  all  the  saints 
the  most  unworthy,  yet  I,  but  with  great  fear 
and  trembling  at  the  sight  of  my  own  weak- 


ACCOUM   OF  THE  AUrHOR'S  CALL    To   Till-    MlMsriiY. 


65 


nes.««,  ilul  set  uj>on  the  work,  iiml  tliil  acfonling 
to  my  gift,  ami  llio  jiroportiou  of  my  faith, 
[ireach  that  bleswed  Go«ih*1  that  God  lias 
tihowtil  me  in  the  holy  word  of  truth ;  which 
when  the  country  uinicrstcKKl,  thoy  came  in  to 
hear  the  word  by  hundred!*,  ami  that  from  all 
partu,  thouj'h  upon  divt-rs  and  .nundry  atcoiints. 

And  I  thank  li<>d,  that  he  gave  unto  me 
Mini*  measure  of  howel:*  and  |»ity  for  their 
-  lib*,  which  also  did  put  me  forward  to  labour, 
wilh  great  tliligence  and  earnest nes-s,  to  find 
out  such  a  wonl  as  might,  if  (.iod  would  bh>^.s 
it,  lay  hold  of,  ami  awak«-n  the  conscience,  in 
which  al.xo  the  gixwl  Lord  had  respect  to  the 
desire  of  his  servant ;  for  1  had  not  preached 
long,  before  some  began  t<»  be  t<mched  and 
greatly  utilicted  in  thri.  to^mls  ni  ine  apiiru- 
hension  of  the  greatness  of  their  sin,  and  ot 
tlieir  need  of  Jesus  Christ. 

Hut  I  first  could  not  believe  that  (iod  >!inuld 
speak  by  me  to  the  heart  of  any  man,  still 
counting  n^yself  unworthy ;  yet  those  who  were 
thus  touched,  would  love  me,  anil  have  a  par- 
ticular rc»]M'ct  for  ine ;  and  though  I  did  put  it 
from  me,  that  they  should  be  awakened  by  luc, 
still  they  wouhl  e«)nfes.s  it,  and  aUirm  it  before 
Ihe  saints  of  (  J<h1  ;  they  would  also  bh-ss  Clod 
for  nif,  (unworthy  wretch  that  I  ami)  and 
count  me  God's  instrument  that  showed  to 
them  the  way  of  salvation. 

Wherefore  seeing  them  in  botli  their  wonla 
and  deeds  to  be  so  constant,  and  also  in  their 
hearts  so  earnestly  pressing  after  the  know- 
ledge of  Jt-i^us  Christ,  rejoicing  that  ever  God 
did  send  me  where  they  were;  then  began  I  to 
conclude  it  might  be  so,  that  God  hail  owned 
in  his  work  such  a  foolijih  one  as  I,  and  then 
line  that  word  of  God  to  my  heart,  with  much 
'wect  refreshment,  "The  blessing  of  them  that 
were  ready  to  perish  is  come  uiHin  me;  yea,  I 
ra»u.se<l  th<-  \vi.|..\\"s  heart  to  sing  for  j<»y." 

At  tlii>  till  Tctofe,  I  rejoiced;  yiui,  the  tiuirs 
of  Ui<.«M?  whom  God  did  awaken  by  my  preach- 
ing would  l)«  both  solace  and  encounigemeut 
U>  me;  1  thought  on  thoete  tuiyings,  "  Who  ia 
he  tJiat  maketh  me  glad,  but  the  same  that  is 
made  sorrj' by  ni>«'"  And  neain.  "  Though  I 
be  not  an  ;•;  I  am 

unto  you  ;    I  p  are 

ye  in  the  Lord."  These  thingtt  therelore,  were 
u  another  argument  unto  me,  that  G<m1  had 
callerl  me  to,  and  stood  by  me  in  this  work. 

In  my  prea<hing  of  the  word.  I  t«K)k  sjHMial 

notice  of  this  one  thing,  namely,  that  the  L<>nl 

did  lead  mo  to  Iw^^'in  where  his  word  begins 

with  sinners  ;  that  !■•,  to  condemn  all  dceli,  and 

i 


to  open  and  alli-ge,  that  the  cttrne  of  God  by 
the  law,  doth  belong  to,  and  lay  bold  on  all 
men  as  they  «'ome  into  the  worUl,  because  of 
sin.  Now  this  part  of  my  work  I  fulfilled 
with  great  sense;  for  the  terrors  of  the  law, 
ami  the  guilt  of  my  transgressions,  hiy  heavy 
on  my  conscience  ;  I  [>reaelied  what  1  felt,  what 
I  sniartingly  did  feel;  even  that  under  which 
my  poor  soul  did  groan  and  tremble  lu  a.^imi- 
ishment. 

Indeed,  I  have  been  as  one  sent  o  ud  to 
from  the  ilead ;  I  went  myself  in  chains,  to 
preach  to  them  in  chains  ;  and  carried  tliat  fir* 
in  my  own  conscience,  that  I  persuaded  them 
to  be  aware  of.  I  can  truly  say,  and  that  with- 
,out  disisembling,  that  when  I  have  been  to 
preach,  I  have  gone  full  of  guilt  and  ti-rror, 
even  to  the  pulpit  door,  and  there  it  hath  been 
taken  oil',  and  I  have  been  at  libertv  in  mv 
mind  until  I  have  done  my  work  ;  and  then 
ininiediately,  even  before  I  could  gel  down  the 
pulpit  stairs,  I  have  been  its  bad  a.s  I  wils  be- 
fore ;  yet  God  curried  me  on,  but  surely  with  a 
strong  hand,  for  neither  guilt  nor  hell  could 
take  me  oil'  my  work. 

Thus  I  Willi  on  for  the  space  of  two  years, 
crying  out  against  men's  sins,  and  their  fear- 
ful state  because  of  them.  After  which  the 
Lord  came  in  upon  my  soul  with  some  sure 
peace  and  comfort  through  Christ;  for  he  did 
give  me  many  sweet  ilisc«iveries  of  his  bli>Hsed 
grace  thrfuigh  him.  Wherefore  now  I  altereil 
in  my  |)reaehing,  ll'or  still  I  preaciied  what  1 
saw  and  telt  ;l  now  therefore  I  did  iiuii  n  lalM>ur 
to  luild  fortli  Jesus  Christ  in  all  his  ollics,  re- 
lations, and  benefits  unto  the  worhl,  and  did 
strive  als«)  to  discover,  to  condemn,  and  re- 
move those  false  supports  and  projxs  on  which 
the  world  doth  lean,  and  by  them  fall  and 
perish.  On  these  things  also  I  stayed  iin  long 
as  on  the  other. 

After  this,  G(kI  led  me  into  something  of  the 
mysterj-  of  the  union  of  Chri.st ;  wherefore  thai 
I  discovered  and  showed  to  them  alwi.  And 
when  I  had  travelU-<l  through  the.se  three  chief 
points  of  the  w«>rd  of  God,  alntut  the  space  i»f 
five  years  or  more,  I  wiu-«  caught  in  my  pre>H.'nt 
practice,  and  cjlhI  into  prison,  where  I  have 
lain  above  a.s  long  again  to  contirin  the  truth 
by  way  of  sulfering,  its  I  was  ln-forc  in  testify- 
ing of  it  aceonling  to  the  fcicripi"  ■  -  "■  •  ""y 
of  preaching. 

When  I  had  In-en  preaching,  1  ir mk  <.i«i, 
my  heart  hath  often  all  the  tiii.«>  "f  thiM  and 
the  tither  ex«'reise,  witli  great  <a  itd 

to  God  that  he  would  wake  the  v  ^  luol 


66 


BUN  TAX'S  COMPLETE    WORKS. 


to  the  salvation  of  the  soul ;  still  being  grieved 
lest  the  enemy  should  take  the  word  away 
from  the  conscience,  and  so  it  should  become 
unfruitful;  wherefore  I  should  labour  so  to 
speak  the  word,  as  tliat  thereby,  if  it  were  pos- 
sible, the  sin  and  person  guilty  might  be  par- 
ticularized by  it. 

Also  when  I  have  done  the  exercise,  it  hath 
gone  to  my  heart,  to  think  the  word  should 
now  fall  as  rain  on  stony  places ;  still  wishing 
from  my  heart.  Oh,  that  they  who  have  heard 
me  speak  this  day,  did  but  see  as  I  do,  what 
sin,  death,  hell,  and  the  curse  of  God  is ;  and 
also  what  the  grace,  and  love,  and  mercy  of 
God  is,  through  Christ,  to  men  in  such  a  case 
as  they  are,  who  are  yet  estranged  from  him. 
And  indeed  I  did  often  say  in  my  heart  before 
the  Lord,  "  That  if  to  be  hanged  up  presently 
before  their  eyes,  would  be  a  means  to  awaken 
them,  and  confirm  them,  in  the  truth,  I  gladly 
should  be  contented." 

For  I  have  been  in  my  preaching,  especially 
when  I  have  been  engaged  in  the  doctrine  of 
life  by  Christ  without  works,  as  if  an  angel  of 
God  had  stood  by  at  my  back  to  encourage  me. 
Oh !  it  hath  been  with  such  power  and  heav- 
enly evidence  upon  my  own  soul,  while  I  have 
been  labouring  to  unfold  it,  to  demonstrate  it, 
and  to  fasten  it  upon  the  consciences  of  others, 
that  I  could  not  be  contented  with  saying,  "  I 
believe,  and  am  sure ;"  methought  I  was  more 
than  sure,  (if  it  be  lawful  to  express  myself,) 
that  those  things  which  then  I  asserted,  were 
true. 

When  I  first  went  to  preach  the  word 
abroad,  the  doctors  and  priests  of  the  country 
did  open  wide  against  me;  but  I  was  per- 
suaded of  this,  not  to  reuder  railing  for  rail- 
ing; but  to  see  how  many  of  their  carnal  pro- 
fessors I  could  convince  of  their  miserable 
state  by  the  law,  and  of  the  want  and  worth 
of  Christ;  for,  thought  I,  "This  shall  answer 
for  me  in  time  to  come,  when  they  shall  be  for 
my  hire  before  their  face." 

I  never  cared  to  meddle  with  things  that 
were  controverted,  and  in  dispute  among  the 
saints,  especially  things  of  the  lowest  nature ; 
yet  it  pleased  me  much  to  contend  with  great 
earnestness  for  the  word  of  faith,  and  the  re- 
mission of  sins  by  the  death  and  sufferings  of 
Jesus :  but  I  say,  as  to  other  things,  I  should 
let  them  alone,  because  I  saw  they  engendered 
strife,  and  because  that  they  neither  in  doing, 
nor  in  leaving  undone,  did  commend  us  to  God 
to  be  his ;  besides,  I  saw  my  work  before  me 
did  run  in  another  channel,  even  to  carry  an 


awakening  word ;  to  that  therefore  I  did  stick 
and  adhere. 

I  never  endeavoured  to,  nor  durst  make  use 
of  other  men's  lines,  (Rom.  xv.  18,)  (though  I 
do  not  condemn  all  that  do;)  for  I  verily 
thought,  and  found  by  experience,  that  what 
was  taught  me  by  the  word  and  Spirit  of 
Christ,  could  be  spoken,  maintained,  and  stood 
to  by  the  soundest  and  best-established  con- 
science; and  though  I  will  not  now  speak  all 
that  I  know  in  this  matter,  yet  my  experience 
hath  more  interest  in  that  text  of  Scripture, 
(Gal.  i.  11,  12,)  than  many  amongst  men  are 
aware. 

If  any  of  those  who  were  awakened  by  my 
ministry,  did  after  that  fall  back,  (as  some- 
times too  many  did,-)  I  can  truly  say,  their  loss 
hath  been  more  to  me,  than  if  my  own  chil- 
dren, begotten  of  my  own  body,  had  been  go- 
ing to  the  grave.  I  think  verily,  I  may  speak 
it  without  any  offence  to  the  Lord,  nothing  has 
gone  so  near  me  as  that;  unless  it  was  the  fear 
of  the  loss  of  the  salvation  of  my  own  soul.  I 
have  counted  as  if  I  had  goodly  buildings  and 
lordships  in  those  places  where  my  children 
were  born:  my  heart  hath  been  so  wrapped 
up  in  the  glory  of  this  excellent  work,  that  I 
counted  myself  more  blessed  and  honoured  of 
God  by  this,  than  if  he  had  made  me  emperor 
of  the  Christian  world,  or  the  lord  of  all  the 
glory  of  the  earth  without  it !  Oh  these 
words!  "He  that  converteth  a  sinner  from 
the  error  of  his  way,  doth  save  a  soul  from 
death.  The  fruit  of  the  righteous  is  a  tree  of 
life ;  and  he  that  winneth  souls  is  wise.  They 
that  be  wise  shall  shine  as  the  brightness  of 
the  firmament,  and  they  that  turn  many  to 
righteousness  as  the  stars  for  ever  and  ever. 
For  what  is  our  hope,  our  joy,  or  crown  of  re- 
joicing? Are  not  ye  even  in  the  presence  of 
our  Lord  Jesus  Christ  at  his  coming  ?  For  ye 
are  our  glorj"^  and  joy."  These,  I  say,  with 
many  others  of  a  like  nature,  have  been  great 
refreshments  to  me. 

I  have  observed,  that  where  I  have  had  a 
work  to  do  for  God,  I  have  had  first,  as  it  werCf 
the  going  of  God  upon  my  spirit,  to  desire  I 
might  preach  there :  I  have  also  observed,  that 
such  and  such  souls  in  particular,  have  been 
strongly  set  upon  my  heart,  and  I  stirred  up  to 
wish  for  their  salvation ;  and  that  these  very 
souls  have,  after  this,  been  given  in  as  the 
fruits  of  my  ministry.  I  have  observed,  that 
a  word  cast  in  by  the  by,  hath  done  more  ex- 
ecution in  a  sermon,  than  all  tliat  was  spoken 
besides ;  sometimes  also,  when  I  have  thought 


ACCOVNT  OF  THE  AUTHOR'S   CALL    TO    THE  MISISTliY. 


07 


I  dill  no  good,  tljcn  I  did  the  im«t  of  all ;  and 
at  other  times,  when  I  thon^ht  I  shouKl  ciitcli 
them,  I  have  fished  for  nothiiij^. 

I  have  also  observed  that  where  there  hiw 
boon  a  work  to  do  upon  sinners,  there  the 
devil  hath  bogun  to  rour  in  the  hearts  and  by 
the  mouth')  of  hia  servants :  yea,  often  time*, 
when  the  wicked  world  hath  raged  most,  there 
htith  been  souls  awakened  by  the  word ;  I 
could  instance  partienlars,  but  I  forbear. 

^ly  jjreat  desire  in  my  fnltillinjj  »jy  ministr)' 
was  to  gel  into  the  darkest  plaees  of  the  coun- 
tr\',  even  amongst  those  people  that  were  far- 
thest ofl'of  profession  ;  yet  not  because  I  could 
f.ot  endure  the  light,  (for  I  feare<l  not  to  show 
"ly  (fospel  to  any,)  but  because  I  found  my 
-j'irit  did  lean  most  after  awakening  and  con- 
verting work,  and  the  word  that  I  carried  did 
lean  itself  most  that  way  also:  "Yea  so  have 
I  striveil  to  preach  the  Gf>spcl,  not  where 
Christ  was  named,  lest  I  should  build  upon 
another  man's  foundation." 

In  my  preaching  I  have  really  been  in  pain, 
and  have  as  it  were,  travailed  to  bring  forth 
liiMren  to  Cio<l  ;  neither  could  I  be  satisfied 
iinli-ss  some  fruits  did  appear  in  my  work.  If 
I  were  fruitless  it  mattered  not  who  com- 
mended me;  but  if  I  were  fruitful,  I  cared  not 
who  dill  condemn.  I  have  thought  of  that, 
"I^I  children  are  an  herit.nge  of  the  Lonl ; 
and  the  fruit  of  the  wonil*  is  his  reward.  As 
arrows  in  the  hancis  of  a  mighty  man,  so  are 
children  of  the  youth.  Happy  is  the  man 
that  hath  filled  his  quiver  full  of  them  ;  they 
-hall  not  be  ashamed,  but  they  shall  apeak 
•■  ith  the  enemi<»s  in  the  gate." 

It  pleased  me  nothing  to  see  people  drink  in 
iv  opinio'i-*,  if  they  secmetl  ignorant  of  Jesus 
'  lirist  and  the  worth  of  their  own  salvation, 
.•  lUnd  conviction  for  sin,  especially  unbelief,, 
and  an  heart  set  on  fire  to  be  saved  by  Christ, 
with  jilronp  breathings  after  a  truly  sanctified 
♦"lul-  that  it  was  that  delighted  me;  tluwe  were 
the  souU  I  counted  bless*-*!. 

But  in  this  work,  as  in  all  other,  I  hacl  my 

temptations  attending  me,  and  that  of  divers 

Vinds,  assometimcit  I  should  l>c  assnulte<l  with 

•reat  discouragements  therein,  fearing  that  I 

'1  not  be  able  to  speak  a  wonl  at  all  t«» 

iion  ;  nay,  that  I  should  not  lie  able  to 

sense  to  the  |>eople ;  at  which  times   I 

1    have   such    a  strange    fuintness    and 

•hlessness  w\7Xt  upon  my  body,  that  my 

f,    ...ivc  scarce  been  ab!-  • •■'■•   ' ■•  ♦'■<> 

place  of  cxerci«c. 

Sometimes  again,  when  i  iiav.-  Ijoen  prva'li- 


ing,  I  have  been  vi<ilently  assjiulted  with 
thoughts  of  blas|iliriiiy,  and  strongly  tempted 
to  speuk  the  words  with  my  mouth  lu-fore  the 
congregation.  I  have  also  at  sonu'tinu^,  even 
when  I  have  begun  to  speak  tlie  wonl  with 
much  clearness,  evidence,  and  liberty  of  ^peech, 
yet  been  before  the  ending  of  that  opp<irlunity, 
so  blinded  and  so  estranged  from  the  things  I 
have  been  speaking,  and  have  been  aNo  »o 
straitened  in  my  sju'cch,  as  to  utterance  before 
the  people,  that  I  have  been  as  if  1  had  not 
known,  or  remembered  what  I  have  been 
about;  or  as  if  my  head  had  been  in  a  bag  all 
the  time  of  my  exercise. 

Again,  when  as  sometinies  I  have  been  about 
to  preach  upon  some  smart  and  s(>arching  por- 
tion of  the  Wonl,  I  have  found  the  tempter 
suggest,  "  What  I  will  yr»u  preach  this?  This 
condemns  yourself;  of  this  your  own  soul  is 
guilty ;  wherelore,  preach  not  of  this  at  all ; 
or  if  you  do,  so  mince  it  as  to  make  way  for 
your  own  escape ;  lest  instead  of  awakening 
others,  you  lay  that  guilt  upon  your  own  soul, 
that  you  will  never  get  from  under." 

But  I  thank  the  Ix»rd,  I  have  been  kept 
from  consenting  to  these  so  horri<l  suggestions, 
and  have,  rather  as  Samson,  bowed  niy.self 
with  all  my  might,  to  condemn  sin  and  trans- 
gression wherever  I  found  it;  yea,  though 
therein  also,  I  did  bring  guilt  upon  my  own 
conscience.  Let  me  die,  thought  I,  with  the 
Philistines,  rather  than  deal  corruptly  with  the 
blessed  word  of  CJod.  "  Thou  that  teachest 
another,  teachest  not  thou  thyself?"  It  is  far 
better  that  thou  do  judge  thyself,  even  by 
preaching  plainly  to  others,  than  thou,  to  save 
thyself,  imprison  the  truth  in  unrighteousneM. 
Blessed  be  (tod  for  help  in  this  also. 

I  have  also,  while  found  in  this  blfH.Mpd 
work  of  Christ,  been  often  tempte<l  to  pride 
and  liAings  up  of  heart;  and  though  I  dare 
n«)t  say  I  have  not  been  a(reet«*<l  with  this,  yet 
truly  the  Lonl,  of  his  precious  mercy,  bath  so 
carried  it  towards  me,  that  for  the  most  part  I 
have  had  but  small  joy  to  give  way  to  such  a 
thing;  for  it  hath  Wen  my  every  day's  ixip 
tion,  to  be  let  into  the  evil  of  my  own  heart, 
and  still  made  to  see  such  a  multitude  of  cor- 
niptions  and  infirmities  therein,  that  it  hath 
causeil  hanging  down  of  the  head,  un<ler  ail 
my  gil'ts  and  attainments.  I  have  fi-ll  this 
thorn  In  fiw  fl.  .^h,  the  verj*  mercy  of  (mkI  to 
me. 

I  ha..  ii.iM  also  together  with  this,  some 
notable  place  or  other  of  the  word  presented 
b<>forc  me,  which  worri  hath  contained  in  it 


68 


BUNYAN'S  COMPLETE    WORKS. 


some  sliarp  and  piercing  sentence  concerning 
the  perishing  of  the  soul,  notwithstanding  gifts 
and  parts ;  as  for  instance,  that  hath  been  of 
great  use  to  me,  "  Though  I  speak  with  the 
tongues  of  men  and  angels,  and  have  not  cha- 
rity, I  am  become  as  a  sounding  brass  and  a 
tinkling  cymbal." 

A  tinkling  cymbal  is  an  instrument  of  music 
Tfith  which  a  skilful  player  can  make  such 
melodious  and  heart-inflaming  music,  that  all 
who  hear  him  play,  can  scarcely  hold  from 
dancing;  and  yet  behold  the  cymbal  hath  not 
life,  neither  comes  the  music  from  it,  but  be- 
cause of  the  art  of  him  that  plays  therewith ; 
so  then  the  instrument  at  last  may  come  to 
naught  and  perish,  though  in  times  past  such 
music  hath  been  made  upon  it. 

Just  thus  I  saw  it  was,  and  will  be,  with 
them  that  have  gifts,  but  want  saving  grace ; 
they  are  in  the  hand  of  Christ,  as  the  cymbal 
in  the  hand  of  David;  and  as  David  could 
with  the  cymbal  make  that  mirth  in  the  ser- 
vice of  God,  as  to  elevate  the  hearts  of  the 
worshippers,  so  Christ  can  use  these  gifted 
men,  as  with  them  to  affect  the  souls  of  his 
people  in  his  church  ;  yet  when  he  hath  done 
all,  hang  them  by,  as  lifeless,  though  sounding 
cymbals. 

This  consideration  therefore,  together  with 
some  others,  were  for  the  most  part,  as  a  maul 
on  the  head  of  jjride.  and  desire  of  vain  glory. 
What,  thought  I,  shall  I  be  proud  because  I 
am  a  sounding  brass  ?     Is  it  so  much  to  be  a 
fiddle?     Hath  not  the  least  creature  that  hath 
life,  more  of  God  in  it  than  these  ?     Besides  I 
knew  it  was  love  should  never  die,  but  these 
must  cease  and  vanish ;  so  I  concluded,  a  little 
grace,  a  little  love,  a  little  of  the  true  fear  of 
\  God,  is  better  than  all  the  gifts  ;  yea,  and  I  am 
/  fully  convinced  of  it,   that  it  is  possible  for 
souls  that  can  scarce  give  a  man  an  answer, 
but  with  great  confusion  as  to  method ;  I  say 
;  it  is  possible  for  them  to  have  a  thousand  times 
\  more  grace,  and  to  be  more  in  the  love  and  fa- 
1  rear  of  the  Lord,  than  some  who  by  the  virtue 
of  the  gift  of  knowledge,  can  deliver  them- 
selves like  angels. 

Thus  therefore  I  came  to  perceive,  that 
though  gifts  in  themselves  were  good,  to  the 
thing  for  which  they  are  designed,  to  wit,  the 
edification  of  others,  yet  empty,  and  without 
power  to  save  the  soul  of  him  that  hath  them 
if  they  be  alone.  Neither  are  they,  as  so,  any 
sign  of  a  man's  state  to  be  hajJi^y,  being  only 
a  dispensation  of  God  to  some,  of  whose  im- 
provement,  or   non-improvement,  they   must 


when  a  little  love  more  is  over,  give  a.i  ac« 
count  to  him  that  is  ready  to  judge  the  quick 
and  dead. 

This  showed  me  too,  that  gifts  being  alone, 
were  dangerous,  not  in  themselves,  but  because 
of  those  evils  that  attend  them  that  have  them, 
to  wit,  2)ride,  desire  of  vain  glory,  self-conceit, 
etc.,  all  which  are  easily  blown  up  at  the  ap- 
plause and  condemnation  of  every  unadvised 
Christian,  to  the  endangering  of  a  poor  crea- 
ture to  fall  into  the  condemnation  of  the  devil. 

I  saw  therefore,  that  he  that  hath  gifts,  had 
need  to  be  let  into  a  sight  of  the  nature  of 
them,  to  wit,  that  they  come  short  of  making 
of  him  to  be  in  a  truly  saved  condition,  lest  he 
rest  in  them,  and  so  fall  short  of  the  grace  of 
God. 

He  hath  cause  also  to  walk  humbly  with 
God  and  be  little  in  his  own  eyes,  and  to  re- 
member withal,  that  his  gifts  are  not  his  own, 
but  the  church's ;  and  that  by  them  he  is  made 
a  servant  to  the  church ;  and  he  must  give  at 
last  an  account  of  his  stewardship  unto  the 
Lord  Jesus,  and  to  give  a  good  account  will  be 
a  blessed  thing. 

Let  all  men  therefore,  prize  a  little  with  the 
fear  of  the  Lord,  (gifts  indeed  are  desirable;) 
but  yet  great  grace  and  smaller  gifts  are  better 
than  great  gifts  and  no  grace.  It  doth  not  say, 
the  Lord  gives  gifts  and  glory,  but  the  Lord 
gives  grace  and  glory ;  and  blessed  is  such  an 
one,  to  whom  the  Lord  gives  grace,  true  grace, 
for  that  is  a  certain  forerunner  of  glory. 

But  when  Satan  perceived  that  his  thus 
tempting  and  assaulting  me,  w'ould  not  answer 
his  design ;  to  wit,  to  overthrow  the  ministry, 
and  make  it  ineffectual,  as  to  the  ends  thereof; 
then  he  tried  another  way,  which  w^as,  to  stir 
up  the  minds  of  the  ignorant  and  malicious  to 
load  me  with  slanders  and  reproaches:  now 
therefore,  I  may  say,  that  what  the  devil  could 
devise,  and  his  instruments  invent,  was  whirled 
up  and  down  the  country  against  me,  thinking, 
as  I  said,  that  by  that  means  they  should  make 
my  ministry  to  be  abandone(i. 

It  began  therefore  to  be  rumoured  up  and 
down  among  the  people,  that  I  was  a  witch,  a 
Jesuit,  a  liighwayman,  and  the  like. 

To  all  which,  I  shall  only  say,  God  knows 
that  I  am  innocent.  But  as  for  mine  accusers, 
let  them  provide  themselves  to  meet  me  before 
the  tribunal  of  the  Son  of  God,  there  to  an- 
swer for  all  these  things,  with  all  the  rest  of 
their  iniquities,  unless  God  shall  give  them  re- 
pentance for  them,  for  the  which  I  pray  with 
all  my  heart. 


ACCOL'M    or-    TJIF  AlTHUirS   CALL    TO    Till-:  }fL\fSTny. 


69 


But  tbat  which  wits  reported  with  the  bohUst 
conlideuce,  was  timt  I  ha»l  my  ini.s-ses,  my 
i>hi)re9,  my  bastartla  yea,  two  wives  at  onee, 
ami  tlie  like.     Now  tliese  .slanders,  witli  the 

•ther,  I  glory  in,  because  but  slanders,  foolish 
.>r  knavish  lies,  and  falsehoods  cast  upon  me 
by  the  devil  and  his  seed.  And  should  I  not 
bo  dealt  with  thus  wickedly  by  tlu-  wnrld,  I 
rIiouUI  want  one  si<ru  of  a  saint,  and  a  child  of 
God.  "  IMessed  arc  ye,"  said  the  Lord  Jesus, 
"when  men  shall  revile,  and  persecute  you, 
tmd  shall  say  all  manner  of  evil  of  you  falsely 
for  my  sake.  Rejoice  and  be  exceeding  glad, 
for  greak  is  your  reward  in  heaven;  for  so  per- 

I'cuti'd  they  the  prophets  which  were  before 

ou." 
These  things  therefore,  upon  my  own  ac- 
count troubled  me  not;  no,  though  they  were 
twenty  times  more  than  they  arc.     I  have  a 
/ootl  conscience,  and  whereas  they  speak  evil 

f  me,  jw  an  evil-doer,  they  shall  be  ashamed 
tliat  falsely  accuse  my  good  conversation  in 
Christ. 
80  then,  what  shall  I  say  to  those  who  have 


thus  bcspattcri<l  mc?  .*^hall  I  tlinaten  tluMU? 
J^hall  I  chide  them?  Shall'  I  flatter  them? 
Shall  I  entreat  them  to  hold  their  tongue**? 
N»),  not  I.  Were  it  not  lor  that  thesic  things 
make  them  ripe  for  damnation  thjit  are  the 
authors  and  abettors,  I  would  say  unto  them, 
"  UejM)rt  it,"  because  it  will  increjLse  my  glory. 

Therefore  I  bin<l  these  lies  and  slandera  to 
me  a.s  an  ornament ;  it  belongs  to  my  C'hriJ*- 
tian  profession  to  be  vilified,  slandered,  ri*- 
proachetl,  and  reviled;  and  since  all  this  iit 
nothing  else,  as  my  God  and  my  conscience  do 
bear  me  witness,  I  rejoice  in  reproaches  for 
Christ's  sake. 

Now,  ius  Satan  endeavoured,  by  reproachcM 
and  slanders  to  make  mc  vile  among  my 
countrymen,  that,  if  possible,  my  preaching 
might  be  miide  of  none  elVect;  so  there  was 
added  hereto  a  long  and  tedious  imprisonment, 
that  thereby  I  might  be  frightened  frnm  the 
service  of  Christ,  and  the  world  terrilied  and 
made  afraid  to  hear  me  preach.  Of  wiiich  I 
shall  in  the  ne.\t  place  give  you  a  brief  «c> 
count 


A  BRIEF  ACCOUNT  OF  THE  AUTHOR'S  IMPRISONMENT. 


Having  made  profession  of  the  glorious 
Gospel  of  Christ  a  long  time,  and  preached 
the  same  about  five  years,  I  was  apprehended 
at  a  meeting  of  good  people  in  the  country ; 
among  Avhom  had  they  let  me  alone  I  should 
have  preached  that  day;  but  they  took  me 
away  from  amongst  them,  and  had  me  before 
a  justice ;  who,  after  I  had  offered  security  for 
my  appearing  the  next  sessions,  yet  committed 
me,  because  my  sureties  would  not  consent  to 
be  bound,  that  I  should  preach  no  more  to  the 
people. 

At  the  sessions  after,  I  was  indicted  for  an 
upholder  and  maintainer  of  unlawful  assem- 
blies and  conventicles,  and  for  not  conforming 
to  the  national  worship  of  the  Church  of 
England;  and  after  some  conference  there 
with  the  justices,  they  taking  my  plain  deal- 
ing with  them  for  a  confession,  as  they  termed 
it,  of  the  indictment,  did  sentence  me  to  a 
peri)etual  banishment,  because  I  refused  to 
conform.  So  being  again  delivered  up  to  the 
jailer's  hands,  I  was  had  home  to  jjrison,  and 
there  have  lain  now  complete  twelve  years, 
waiting  to  see  what  God  would  suffer  these 
men  to  do  with  me. 

In  which  condition  I  have  continued  with 
much  content,  through  grace;  but  have  met 
with  many  turnings  and  goings  upon  my  heart, 
both  from  the  Lord,  Satan,  and  my  own  cor- 
ruptions: by  all  which,  glory  be  to  Jesus 
Christ,  I  have  also  received,  among  many 
things,  much  conviction,  instruction,  and 
'understanding;  of  which  at  large  I  shall  not 
here  discourse ;  only  give  you  a  hint  or  two,  a 
word  that  may  stir  up  the  godly  to  bless  God 
and  to  pray  for  me ;  and  also  to  take  encour- 
agement, should  the  case  be  their  own,  not  to 
fear  what  man  can  do  unto  them. 

I  never  had  in  all  my  life  so  great  an  inlet 
into  the  word  of  God  as  now.  Those  Scrip- 
tures that  I  saw  nothing'  in  before,  are  made 
in  this  place  and  state  to  shine  upon  me. 


Jesus  Christ  also  Avas  never  more  real  and 
apparent  than  now :  here  I  have  seen  and  felt 
him  indeed.  Oh  that  word!  "We  have  not 
preached  unto  you  cunningly  devised  fables  ;" 
and  that,  "  God  raised  Christ  from  the  dead, 
and  gave  him  glory,  that  your  faith  and  hope 
might  be  in  God,"  were  blessed  words  unto 
me,  in  this  my  imprisoned  condition. 

These  three  or  four  Scriptures  also  have 
been  great  refreshments  in  this  condition  to 
me,  (John  siv.  1,  2^  8,  4.  John  xvi.  33.  Col. 
iii.  3,  4.  Heb.  xii.  22,  23,  24.)  So  that  some- 
times, when  I  have  been  in  the  savour  of 
them,  I  have  been  able  "  to  laugh  at  destruc- 
tion, and  tc  fear  neither  the  horse  nor  his 
rider."  I  have  had  sweet  sights  of  the  forgive- 
ness of  my  sins  in  this  place,  and  of  my  being 
with  Jesus  in  another  world.  Oh  the  Mount 
Sion,  the  heavenly  Jerusalem,  the  innumer- 
able company  of  angels  and  God  the  Judge  of 
all,  and  the  spirits  of  just  men  made  perfect, 
and  Jesus,  have  been  sweet  unto  me  in  this 
place !  I  have  seen  that  here,  which  I  am 
persuaded  I  shall  never,  while  in  this  world, 
be  able  to  express.  I  have  seen  a  truth  in 
this  Scripture,  "  Whom  having  not  seen  ye 
love ;  in  whom,  though  now  ye  see  him  not, 
yet  believing,  ye  rejoice  with  joy  unspeakable, 
and  full  of  glory." 

I  never  knew  what  it  was  for  God  to  stand 
by  me  at  all  turns,  and  at  every  offer  of  Satan 
to  afflict  me,  &c.,  as  I  have  found  him  since  I 
came  in  hither ;  for  look  how  fears  have  ^^re- 
sented  themselves,  so  have  supports  and  en- 
couragements; yea,  when  I  have  started,  even 
as  it  were  at  nothing  else  but  my  shadow,  yet 
God,  as  being  very  tender  of  me,  hath  not  suf- 
fered me  to  be  molested,  but  would,  with  one 
Scripture  or  another,  strengthen  me  against 
all,  insomuch  that  I  have  often  said,  ''  Were  it 
lawful,  I  could  pray  for  greater  trouble,  for  the 
greater  comfort's  sake." 

Before  I  came  to  prison,  I  saw  Avhat  was 


For  a  more  particular  account  of  his  trial  and  imprisonment,  see  page  677, Vol.  II. 


70 


A    BIIIEF  ACCOUyr  OF  THE  AUTHOR'.^   iM riily >>>  M i:.\ l'. 


1 


a-comiiij;;  ami  had  especially  two  foiisuh-ra- 
tions  warm  \\\nm  my  lu-art.  The  first  was, 
how  to  be  able  to  encounter  ileath,  should 
that  be  here  my  portion.  For  the  lirst  of 
thcjii',  that  Scripture  was  great  information  to 
me,  namely,  to  pray  to  llotl  "  t»)  be  strength- 
ened with  all  mi.i^ht,  according  to  his  glorious 
p«)\\er,  unio  all  patience  and  long  .sutl'erin^ 
with  "oyfulness."  I  could  seldom  go  to 
pniyer  before  I  wits  imprisomnl,  but  for  not 
BO  '.'.'.lie  JUS  a  year  together,  this  sentence,  or 
sweet  petition,  would,  as  it  were,  thrust  itt<elf 
ir.to  my  mind,  and  pemuadc  me,  that  if  ever 
1  would  go  through  long  suilering  I  must 
iiave  patience,  especially  if  I  would  endure  it 
joyfully. 

As  to  the  second  consideration,  that  saying 
was  of  great  use  to  me,  "  IJut  we  had  the  sen- 
tence of  death  iu  ourselves  that  wc  might  not 
tru.'>t  in  ourselves,  but  in  C!od  that  raiseth  the 
dead."  By  this  ck-ripture  I  was  made  to  see, 
that  if  ever  I  wi»uld  sutler  rightly,  I  must  lirst 
pass  a  sentence  of  death  upon  everything  that 
can  properly  be  called  a  thing  of  this  life; 
even  to  reckon  myself,  my  wife,  my  children, 
my  health,  my  enjoyments,  and  all  us  dead  to 
me,  and  myself  ;us  dead  to  them. 

The  second  Wiis,  to  live  \x\>o\i  (.lod  that  is  in- 
visible; as  Paul  said  in  another  place,  the  way 
not  to  faint  is,  "  to  look  not  at  the  things  which 
are  seen.  Iftit  at  the  things  which  are  not  seen; 
lor  the  things  which  are  seen  are  temporal,  but 
the  things  which  arc  not  seen  are  eternal." 
And  thus  I  rejisoned  with  myself:  If  I  provide 
only  for  a  prison  then  the  whip  comes  un- 
awares; and  so  doth  also  the  pillory.  Again, 
if  I  only  provide  f<»r  these,  then  I  am  not  fit 
for  banishment.  Furiuef,  if  I  conclude  that 
banishment  is  the  worst,  thet.  if  death  come  I 
.<uu  surprised.  So  thut  I  seo  the  best  way  to 
^  ■  '  -h  suderings,  is  to  ir^Vil  in  Ciod 
'  hrist,  iLs  touching  the  world  to 
'■■ii.'  ,  and  JUH  touching  this  world,  to  "  count 
til'  _'rave  my  house,  to  make  my  bod  in  dark- 
Qeivs,  an<I  to  Kay  to  corruption,  Tiiou  art  my 
father;  and  to  the  wonn.  Thou  art  my  mother 
and  si.ttcr;"  thut  is,  to  familiarize  these  things 
to  me. 

But  notwithstanding  thote  hel|M,  I  found 
my-i.  If  a  man  encoinpas.'U'tl  with  infirmities. 
I  lie  parting  with  my  wile  and  |MM<r  chiKlren 
hath  often  been  to  mc,  in  thi«  place,  on  the 
pulling  the  floih  from  my  bone«:  and  tluit 
not  only  l>ocausc  I  am  somewhat  too  ft>nd  of 
these  mercies,  but  al.-Mj  Weause  I  should  have 
ofWu  brought  to  my  mind  the  many  hard- 


ships, miseries,  and  wants  that  my  p«iOI 
family  was  likewise  to  meet  with ;  espciially 
my  poor  blind  child,  who  lay  iiean  r  my  heart 
than  all  I  had  beside.  Oh!  the  thoughts 
of  the  hardships  I  thought  my  blind  one 
might  go  under,  would  break  my  heart  to 
pieces. 

I'oor  chilli,  thought  I,  wiiat  sorrow  art  thou 
like  to  have  for  thy  portion  in  this  world! 
Thou  must  be  beaten,  must  beg,  sulT«r  hunger, 
cold,  nakedness,  and  a  thousand  calamities, 
though  I  cannot  now  endure  the  wind  should 
blow  upon  thee.  Hut  yet  recalling  myself, 
thought  I,  I  must  venture  you  all  with  Go*!, 
though  it'  goeth  to  the  quick  to  leave  you. 
Oh!  I  saw  in  this  condition  I  was  as  u  inuii 
who  was  pulling  down  his  house  U[>on  thd 
head  of  his  wife  and  chihlreii;  yet  thought  I, 
I  must  do  it,  I  must  do  it.  And  now  1  thought 
on  those  two  milch  kiiie  that  were  to  carrj'  the 
arkof  (.fod  into  another  country,  to  leave  their 
calves  behind  them. 
I  But  that  which  helped  me  in  this  tempta 
I  tion  was  divers  considerations,  of  which  three 
in  special  here  I  will  name.  The  first  was, 
the  consideration  of  those  two  Scriptures, 
"Leave  thy  fatherless  children,  I  will  prt-serve 
them  alive,  and  let  thy  widows  trust  in  me:" 
and  again,  "The  Lord  .said,  Virily,  it  shall 
go  well  with  thy  remnant:  verily,  I  will  cause 
the  enemy  to  entreat  thee  well  in  the  time  of 
evil,"  &c. 

I  had  also  this  consideration,  that  if  I 
slumld  now  venture  all  for  CJo*!,  I  engage*! 
(iod  to  tjike  care  of  my  concernments;  but 
if  I  forsook  him  and  his  ways,  for  fear  of  any 
trouble  that  should  come  to  me  or  miiic,  then 
I  should  not  only  falsify  my  profe.s.Hion,  but 
should  count  also  that  my  concernments  were 
not  so  sure,  if  left  at  (nHl's  feet,  whilst  I  stood 
to  and  for  his  name,  as  tlu-y  would  Im-,  if  they 
were  under  my  own  care,  thou^'h  with  the  de- 
nial <if  the  way  of  G<hI.     This  was  a  snin 

!  consideration,    and    as    siiurs    iiiilo    mv 
I  '  I  . 

j  That  S<"ripture  also  greatly  hel|K-d  it  to  i 
I  the  more  u|K>n  me,  where  Christ  prays  u^.t...  ; 
I  Jud:is,  that  God  would  disap|M>iiii  him  in  hiit 
I  selfish  thoughts,  which  moved  liim  to  sell  hia 
master.  Tray  read  it  soberly.  » I's.  cix.,  6,  7, 
8,  &c.) 

I  had  also  another  consiiienition,  and  that 
tvoM,  the  dread  of  the  lomienls  of  hell,  which  I 
was  sure  they  must  partak'-  ■  '"  •'■  ■•  '  ■'  •"••ar  of 
the  croM,  do  shrink  from  >n  of 

Christ,  hi-  nfl  ol 

men.     I  ti.  .  •  i  pre- 


72 


BUNYAff  H  COMPLETE   WORKS. 


pared  for  those  that  in  faith,  and  love  and 
patience,  stood  to  his  ways  before  them.  Thef^ 
things,  I  say,  have  helped  me,  when  the 
thoughts  of  the  misery  that  both  myself  and 
mine,  might  for  the  sake  of  my  profession, 
be  exposed  to,  hath  lain  pinching  on  my 
mind. 

When  I  have  indeed  conceited,  that  I  might 
be  banished  for  my  profession,  then  I  have 
thoiight  of  that  Scripture,  "  They  were  stoned, 
they  were  sawn  asunder,  were  tempted,  were 
slain  with  the  sword:  they  wandered  about 
in  sheepskins,  and  goatskins,  being  destitute, 
afflicted,  tormented ;  of  whom  the  world  was 
not  worthy;"  for  all  they  thought  Hiey  were 
too  bad  to  dwell  and  abide  amongst  them. 
I  have  also  thought  of  that  saying,  "  The 
Holy  Ghost  witnesseth  in  every  city,  that 
bonds  and  afflictions  abide  me."  I  have 
verily  thought,  that  my  soul  and  it  have  some- 
times reasoned  about  the  sore  and  sad  estate 
of  a  banished  and  exiled  condition,  how  they 
are  exposed  to  hunger,  to  cold,  to  perils,  to 
nakedness,  to  enemies,  and  a  thousand  calami- 
ties ;  and  at  last,  it  may  be  to  die  in  a  ditch, 
like  a  poor,  forlorn,  and  desolate  sheep.  But 
I  thanked  God,  hitherto  I  have  not  been  moved 
by  these  most  delicate  reasonings,  but  rather 
by  them  more  approved  my  heart  to  God. 

I  will  tell  you  a  pretty  business :  I  was  once 
above  all  the  rest,  in  a  very  sad  and  low  condi- 
tion for  many  weeks,  at  which  tiijie  also  I  being 
but  a  young  prisoner,  and  not  acquainted  with 
the  laws,  had  this  lain  much  upon  my  spirit, 
"  That  my  imprisonment  might  end  at  the  gal- 
lows for  aught  that  I  could  tell."  Now  there- 
fore Satan  laid  hard  at  me,  to  beat  me  out  of 
heart,  by  suggesting  thus  unto  me :  "  But  how 
if,  Avhen  you  come  indeed  to  die,  you  should  be 
in  this  condition ;  that  is,  as  not  to  savour  the 
things  of  God,  nor  to  have  any  evidence  upon 
your  soul  for  a  better  state  hereafter?"  for  in- 
deed at  that  time  all  the  things  of  God  were 
hid  from  my  soul. 

Wherefore,  when  I  at  first  began  to  think  of 
this,  it  was  a  great  trouble  to  me ;  for  I  thought 
with  myself,  that  in  the  condition  I  now^  was,  I 
was  not  fit  to  die ;  neither  indeed  did  think  I 
could,  if  I  should  be  called  to  it ;  besides,  I 
chought  with  myself,  if  I  should  make  a  scram- 
bling shift  to  clamber  up  the  ladder,  yet  I 
should,  either  with  quaking,  or  other  symptoms 
of  fainting,  give  occasion  to  the  enemy  to  re- 
proach the  way  of  God  and  his  people,  for  their 
timorousness.  This  therefore  lay  with  great 
trouble  upon  me ;  for  methought  I  was  asham- 


ed to  die  with  a  j^ale  face,  and  totiering  knees 
in  such  a  c^ise  as  this. 

Wherefore  I  prayed  to  God,  that  he  would 
comfort  me,  and  give  strength  to  do  and  suffer 
what  he  should  call  me  to.  Yet  no  comfort 
appeared,  but  all  continued  hid.  I  was  also  at 
this  time  so  really  possessed  with  the  thought 
of  death,  that  oft  I  was  as  if  on  a  ladder  with 
a  roTDS  about  my  neck.  Only  this  was  some 
encouragement  to  me,  I  thouglit  I  might  now 
have  an  opportunity  to  speak  my  last  words 
Unto  a  multitude  which  I  thought  would  come 
to  see  me  die :  and,  thought  I,  if  it  mast  be 
so,  if  God  will  but  convert  one  soul  by  my  last 
words,  I  shall  not  count  my  life  thrown  away, 
nor  lost. 

But  yet  all  the  things  of  God  were  kept  out 
of  my  sight,  and  still  the  tempter  followed  me 
with,  "  But  whither  must  you  go  when  you 
die?  What  will  become  of  you  ?  Where  will 
you  be  found  in  another  world?  What  evi- 
dence have  you  for  heaven  and  glory,  and  an 
inheritance  among  them  that  are  sanctified?" 
Thus  was  I  tossed  for  many  weeks,  and  knew 
not  what  to  do :  at  last  this  consideration  fell 
with  weight  upon  me,  "  That  it  was  for  the 
word  and  way  of  God  that  I  was  in  this  con- 
dition ;  wherefore  I  was  engaged  not  to  flinch 
an  hair's  breadth  from  it." 

I  thought  also,  that  God  might  choose  whe- 
ther he  would  give  me  comfort  now,  or  at  the 
hour  of  death ;  but  I  might  not  therefore  choose 
whether  I  would  hold  my  profession  or  no.  I 
was  bound,  but  he  was  free;  yea,  il  was  my 
duty  to  stand  to  his  word,  whether  he  would 
ever  look  upon  me,  or  save  me  at  the  la.st; 
wherefore,  thought  I,  save  the  point  being  thus, 
I  am  for  going  on,  and  venturing  my  eternal 
state  with  Christ,  whether  I  have  comfort  here 
or  no.  If  God  doth  not  come  in,  thought  I, 
"  I  will  leap  otf  the  ladder,  even  blindfold  into 
eternity;  sink  or  swim,  come  heaven,  come 
hell.  Lord  Jesus,  if  thou  wilt  catch  me,  do ; 
if  not,  I  will  venture  for  thy  name." 

I  was  no  sooner  fixed  upon  this  resolution 
but  the  word  dropped  upon  me,  "  Doth  Job 
serve  God  for  naught?"  As  if  the  accuser  had 
said,  "  Lord,  Job  is  no  upright  man ;  he  serves 
thee  for  by-respects :  hast  thou  not  made  an 
hedge  about  him?"  &c.  But  put  forth  now 
thine  hand,  and  touch  all  that  he  hath,  and  he 
will  curse  thee  to  thy  face.  How  now,  thought 
I,  is  this  the  sign  of  a  renewed  soul,  to  desire  to 
serve  God  when  all  is  taken  from  him  ?  Is  he 
a  godly  man  that  will  serve  God  for  nothing 
rather  than  give  out?     Blessed  be  God  then,  I 


A   BRIEF  ACCOUyT  OF  TlIK 

nope  I  have  an  upripht  heart';  for  I  am  ro- 
Bolvi'd,  (i(kI  giving  me  slreiigtli,  never  to  deny 
my  profoiwion,  though  I  iiad  nothing  at  all  for 
my  pain;).  Ami  as  I  w:ls  thus  considering, 
that  Scripture  waa  set  before  me,  (Psalm  xliv. 
12,  &c.) 

Now  wiUH  my   heart  full  of  comfort,   for   I 

hopeil  it  was  sincere.     I  would  not  have  heen 

without  this  trial  for  much;  I  am  coniforted 

every  time  I  think  of  it;  and  I  hope  I  shall 

*>!eas  Got!  forever,  for  the  teachings  I  have  hail 

.  it.     Many  more  of  the  dealings  of  Cioil  to- 

mls  me  I  might  relate,  "but  these  out  of  the 

•  )ils  won  in  battle  have  I  dedicated  to  main- 

i.iin  the  houiic  of  God." 

THK  CONCLUSION. 

Of  all  the  temptations  that  ever  I  met  with 
in  my  life,  to  question  the  being  of  God,  and 
truth  of  his  Gospel,  is  the  worst,  and  the  worst 
to  be  borne.  When  this  temptation  comes,  it 
takes  away  my  girdle  from  me,  and  removeth 
tlie  foundation  from  under  me.     Oh!  I  have 

ten  thought  of  that  word,  "  Have  your  loins 
girt  alKiut  with  truth:"  and  of  that,  "When 
tlie  foundation.^  are  destroyed,  what  «can  the 
■<n»  do?" 

■times,  when,  after  sin  committetl,  I 
have  looked  for  sore  chitstisement  from  the 
li:ind  of  God,  the  ver)'  next  that  I  have  had 

■m  him  hath  been  the  discovery  of  his  grace. 

inetimes,  when  I   have  l>een  comfortcii,  I 

ve  callwi  myself  a  fix)!  for  my  so  sinking 
under  trouble.  .\iid  then  again,  when  I  have 
been  cast  down,  I  thought  I  w;us  not  wi.se  to 
give  such  way  to  comfcjrt.  With  such  strength 
snd  weight  have  both  these  been  ujmn  me. 

I  have  wonderinl  much  at  this  one  thing, 
liiat  though  G«m1  doth  visit  my  soul  with  never 
•o  blej«te<l  a  discover}.'  of  himself,  yet  I  have 
found  again,  that  such   hourv  have  attended  i 


7 


.4  VTHOR'S  ItiIliJi.ASOyMh\\T. 

me  afterwards  tli  •  .r  ho 

filled  with  darkii'  ,^^  .  jcb 

as  once  conceive,  wiiat  that  (Juil,  anil  what  that 
comf«»rt  was,  with  which  I  have  been  refreshe<L 

I  have  sometimes  seen  more  in  u  line  of  the 
Bible,  than  I  could  well  tell  how  t<i  stand 
untler;  and  yet  at  another  time  the  whcle 
lUble  hath  been  to  me  its  ilry  ii.-*  a  stick :  ir 
rather,  my  heart  hath  been  so  dead  and  dry 
unto  it,  that  I  could  not  conceive  llie  Uiutt 
dram  of  refreshment  though  I  have  looked  it 
all  over. 

Of  all  fears,  they  are  best  that  are  made,  by 
the  blood  of  Christ:  and  of  all  joy,  that  is  the 
sweetest  that  b;  mixed  witii  mourning  over 
Christ:  Oh!  it  is  a  goodly  thing  to  be  on  our 
knees,  with  Chrv-t  in  our  arms,  before  (uxl.  I 
hope  I  know  something  of  these  things. 

I  find  to  this  day  .seven  abominations  in  my 
heart.  1.  Inclining  to  unbelief.  2.  Suddenly 
to  forget  the  love  and  mercy  that  Christ  mani- 
festeth.  li.  ^\  leaning  to  the  works  of  the  law^. 
4.  Wanderings  and  coldnes.s  in  prayer.  5.  To 
forget  to  watch  for  that  I  pray  ft>r.  6.  Apt  to 
murmur  because  I  have  no  more,  and  yet  ready 
to  abuse  what  I  have.  7.  I  can  do  none  of 
those  things  which  God  commands  me,  but  my 
C(»rruptions  will  thru.st  in  themselves.  "  When 
I  woiiUI  do  good,  evil  is  present  with  me." 

These  things  I  continually  see  and  feel,  and 
am  alilicted  and  oppressed  with ;  yet  the  wia- 
dom  of  God  doth  order  them  for  my  good. 
1.  They  make  me  abhor  myself  2.  They 
keep  me  from  trusting  my  heart.  3.  They 
convince  me  of  the  insulliciency  of  all  inherent 
righteouancss.  4.  They  show  me  the  neces«ity 
of  flying  to  Je.sus.  5.  They  press  me  to  pniy 
unto  God.  G.  They  show  me  the  need  I  have 
to  watch  and  be  sober.  7.  .\n«l  provoke  me 
to  pray  unto  God,  through  Christ,  tc  !ieU»  me, 
and  curry  me  through  this  world. 


A  CONTINUATION  OF  MR.  BCNYAN'S  LIFE , 

B£CJIN^^IXG  WHERE  HE   LEFT  OFF,  AND  CONCLUDIKG  WITH  THE  TIME  AND 
•    MANNER  OF  HIS  DEATH  AND  BURIAL;   TOGETHER  WITH  HIS  TRUE  CHARAC- 
TER, &(!. 


Reader,  The  painful  and  industrious  author 
of  this  book  has  already  given  you  a  faithful 
and  very  moving  relation  of  the  beginning  and 
middle  of  the  days  of  his  pilgrimage  on  earth; 
and  since  there  yet  remains  somewhat  worthy 
of  notice  and  regard,  which  occurred  in  the 
la^t  scene  of  his  life ;  the  which,  for  want  of 
time,  or  for  fear  some  over-censorious  people 
should  impute  it  to  him  as  an  earnest  coveting 
of  praise  from  men,  he  has  not  left  behind  him 
in  writing;  wherefore,  as  a  true  friend,  and 
long  acquaintance  of  Mr.  Bunyan's,  that  his 
good  end  may  b^^  known,  as^'his  evil  beginning,' 
T  have  taken  upon  me,  from  my  knowledge, 
and  the  best  account  given  by  other  of  his 
friends,  to  piece  this  to  the  thread  too  soon 

I  broke  off,  and  so  lengthen  it  out  to  his  enter- 
ing upon  eternity. 

H  e  has  told  you  at  large,  of  his  birth  and 
education ;  the  evil  habits  and  corruptions  of 
his  youth ;  the  temptations  he  struggled  and 
conflicted  so  frequently  with ;  the  mercies,  com- 
forts, and  deliverances  he  found  ;  how  he  came 
to  take  upon  him  the  preaching  of  the  Gospel; 
the  slanders,  reproaches,  and  imprisonments 
that  attended  him,  and  the  progress  he  not- 
withstanding made,  by  the  assistance  of  God's 
grace,  no  doubt  to  the  saving  of  many  souls. 
Therefore  take  these  things,  as  he  himself  has 
methodically  laid  them  down  in  the  words  of 
verity ;  and  so  I  pass  on  as  to  what  remains. 

After  his  being  freed  from  his  twelve  years' 
imprisonment,  and  upwards,  for  nonconform- 
ity, wherein  he  had  time  to  furnish  the  world 
with  sundry  good  books,  &c.,  and  by  his  pa- 
tience, to  move  Dr.  Barlow,  the  then  Bishop 
of  Lincoln,  and  other  churchmen,  to  pity  his 
hard  and  unreasonable  sufferings,  so  far  as  to 
stand  very  much  his  friends,  in  procuring  his 
enlargement,  or  there  perhaps  he  had  died,  by 
the  noisoraeness  and  ill  usage  of  the  place; 
H 


being  now,  I  say,  again  at  liberty,  and  having, 
through  mercy,  shaken  off  his  bodily  fetters, 
for  those  upon  his  soul  were  broken  before,  by 
the  abounding  grace  that  filled  his  heart,  he 
went  to  visit  those  that  had  been  a  comfort  to 
him  in  his  tribulation,  with  a  Christian-like 
acknowledgment  of  their  kindness  and  en- 
largement of  charity;  giving  encouragement 
by  his  example,  if  it  happened  to  be  their  hard 
haps  to  fall  into  affliction  or  trouble,  then  to 
suffer  patiently  for  the  sake  of  a  good  con- 
science, and  for  the  love  of  God  in  Jesus  Christ, 
towards  their  souls,  and  by  manv  cordial  per- 
suasions, supported  some,  whose  spirits  began 
to  sink  low,  through  the  fear  of  danger  that 
threatened  their  worldly  concernment,  so  that 
the  people  found  a  wonderful  consolation  in 
his  discourse  and  admonitions. 

As  often  as  opportunity  would  admit,  he 
gathered  them  together,  though  the  law  was 
then  in  force  against  meetings,  in  convenient 
places,  and  fed  them  with  the  sincere  milk  of 
the  word,  that  they  might  grow  in  grace  there- 
by. To  such  as  were  any  where  taken  and 
imprisoned  upon  these  accounts,  he  made  it 
another  part  of  his  business  to  extend  his 
charity,  and  gather  relief  for  such  of  them  as 
wanted. 

He  took  great  care  to  visit  the  sick,  and 
strengthen  them  against  the  suggestions  of  the 
tempter,  which  at  such  times  are  very  preva/- 
Icnt ;  so  that  they  had  cause  for  ever  to  bless 
God,  who  had  put  it  into  his  heart,  at  such  a 
time,  to  rescue  them  from  the  power  of  the 
roaring  lion,  who  sought  to  devour  them.  Nor 
did  he  sjjare  any  pains  or  labour  in  travel, 
though  to  the  remote  counties,  where  he  knew^ 
or  imagined  any  people  might  stand  in  need  of 
his  assistance;  insomuch  that  some  of  these 
visitations  that  he  made,  which  were  two  or 
three  every  year,  some  (though  in  a  jeering 


A    COyTiyUATIOX  OF  MR.   IWNYAy'S  LIFK. 


Ih 


manner  no  doubt)  gave  him  tlie  ojiithet  of 
JJUIiop  liu.iijan,  whilst  others  onviid  hiiii  for 
Lw  »o  euriiostly  hibouriiig  in  t'hri.-«t's  vinoyanl ; 
ye*  the  sccii  of  the  word  ho  uU  this  while  sowed 
in  the  hearts  of  his  congregation,  watered  with 
the  grace  of  God,  brought  forth  in  abundance, 
in  bringing  in  disciples  to  the  church  of  Christ. 
Another  part  of  his  time  he  spent  in  recon- 
ciling ditlerences,  by  which  he  hindered  many 
misi-liiefs,  and  siived  siune  families  from  ruin  ; 
and  in  souio  fallings-out,  he  wius  unejisy  until 
he  found  a  moans  to  labour  a  reconciliation, 
and  become  a  peaco-nuiker,  on  whom  a  bless- 
ing is  promised  in  holy  writ;  and  indeed,  in 
doing  this  good  otlico  he  may  be  said  to  sum 
ui>  his  days,  it  being  the  hist  undertaking  of 
^  life,  as  will  appear  in  the  close  of  this 
.l.er. 

When  iu  the  late  reign,  liberty  of  couscieuce 
IS  unexpectedly  given  and  indulged  to  dis- 
;torsof  all  pcrsujusions,  his  piercing  wit  pcnc- 
aod  the  veil,  and  found  that  it  was  not  for 
•  dissenters'  sakes  they  were  so  suddenly 
cd  from  the  persecutions  that  had  long  lain 
ivy  upon  them,  and  set  in  a  manner,  on  an 
ual  foot  with  the  church  of  England,  which 
'  papists  were  undermining,  and  about  to 
.  ivert.  Ho  forosjiw  all  the  advantages  that 
aid  redound  to  the  dissenters,  would  have 

'. II  no  more  than  what  Polyphemus,  the  mon- 

^'iant   of   Sicily,   would   liavo   allowed 

'  >,  viz.,  That  he  would  eat  his  men  fir^t, 

d  do  him  the  favour  of  being  cateu  last. 

r  although  Mr.  liunyan,  following  the  cx- 

iples  of  others,  did  lay  hold  of  this  liberty, 

u-s  an  acceptable  thing  in  itself,  knowing  God 

a.s  the  only  Lord  of  conscience,  and  that  it  is 

>d  at  all  tiiius  to  do  according  to  the  dictates 

a  good  conscience,  and  that  the  preaching 

'  glad  tiding!!  of  the  Gospel  10  beautiful  in 

■  preacher;  yet  in  all  this  ho  moved  with 

ilion  and  holy  fear,  earnestly  praying  for 

avciting  th-  which  he 

saw,  like  a  over  our 

heads  for  our  sins,  ami  ready  to  break  uj>on  us, 

and  that  the  Ninevitcs'  remedy  was  now  highly 

oectMary.     lIercu|K>n  be  gathered  hi^  cougre- 

gation  at  Iledford,  where  he  mostly  lived,  and 

had  lived  and  spent  the  irreater  purl  of  his  life  ; 

and  th-  had 

for  th.  .,  nee 

o:  lollowed  him,  U|>on  the  account  of 

hu  :  -.  „',  he  consulted  with  them  for  the 

building  of  a  meeting-house,  to  which  they 
mailo  thrir  v..lutit.iry  contributions,  with  all 
cheerJ  iln.  -•' .mi  .i'..i.rity;  and  the  tir»t  time  he 


appeared  to  edify,  the  place  wav  -o  tlironged, 
that  numy  were  constrained  t<»  stay  without, 
though  the  house  was  very  spacious,  every  ouo 
striving  to  partake  of  his  instructions,  that 
were  of  his  persuiision,  and  show  tluir  gtHnl 
will  towards  him,  by  being  present  at  the  open- 
ing of  the  place.  And  here  ho  lived  in  peace 
and  quiet  of  min«l,  contenting  himself  with 
that  little  God  had  best<nved  U]>on  him,  and 
secjuestering  himself  from  all  secular  employ- 
ments to  follow  that  of  his  call  to  the  minis- 
try ;  for  a.s  God  said  to  Moses,  he  that  matle  the 
lips  and  heart,  can  give  eloiiuence  and  wisdom, 
without  extraordinary  actjuirements  in  an  uni- 
versity. 

During  these  things  there  were  rogulatonj 
sent  into  all  cities  and  towns  corporate,  to  new- 
model  the  government  in  the  niagi.-<traey,  &c., 
by  turning  out  some,  and  putting  in  others. 
Against  this  Mr.  IJunyan  expressed  his  zeal 
with  some  warmness,  as  fttreseeing  the  bad  cou- 
sequencc  that  would  attend  it,  and  laboured 
with  his  congregation  to  prevent  their  being 
imjiosed  on  in  this  kind :  and  wlu-n  a  great  nuiu 
in  those  days  coming  to  liedfnrd  uixm  some 
such  errand,  sent  for  him,  as  it  is  supposed,  to 
give  him  a  place  of  public  trust,  he  would  by 
no  means  come  at  him,  but  sent  his  excuse. 

When  he  wjis  at  leisure  from  writing  and 
teaching,  ho  often  came  up  to  London,  and 
there  went  among  t'.ie  congregations  of  the 
nonconformists,  and  used  his  talents  to  the 
great  good-liking  of  the  hearers;  and  even 
some,  to  whom  he  had  been  misrepresented, 
upon  the  account  of  his  education,  were  con- 
vinced of  his  worth  and  kiiowleilge  in  sjicred 
things,  as  perceiving  him  to  be  a  man  of  siound 
judgment,  delivering  himself  plainly  and  pow- 
erfully ;  insomuch  that  many  who  came  spec- 
tators for  novelty,  rather  than  to  be  edified 
and  impro\ed,  went  away  well  satisfied  with 
what  they  heard ;  and  wondere<l,  its  the  Jews 
did  at  the  a|>ostles,  viz.,  whence  th  uld 

have  these   things;    perhaps  n<  i  ring 

that  God  more  immeiliately  a.sxi»ts  iliose  that 
make  it  their  business  industriously  uad  cheer- 
fully to  lal)our  in  his  vineyard. 

Thus  he  t>pent  his  l.r  '*  'inn 

of  his  great  Lf>rd  and  ' '  'I 

Jesus;  he  Went  al)out  •  liie 

most  pr}-ing  critic,  or  :.  is 

defied  to  find,  even  upon  llie  narrowcsi  search 
or  obser\'ation,  any  sully  or  «tain  upon  his 
reputation,  with  which  he  may  l>c  justly 
chargtHl;  and  this  we  :    '  1    <•  j,^ 

thoftc  that  have  had  li.  m. 


76 


BUNYAN'S  COMPLETE   WORKS. 


or  them  of  his  persuasion,  and  have  one  way 
or  other  appeared  in  the  front  of  those  that 
oppressed  him;  and  for  the  turning  whose 
hearts,  in  obedience  to  the  commission  and 
commandment  given  him  of  God,  he  fre- 
quently prayed,  and  sometimes  sought  a  bless- 
ing for  them,  even  with  tears ;  the  effects  of 
which,  they  may,  peradventure,  though  unde- 
servedly, have  found  in  their  persons,  friends, 
relations,  estates;  for  God  will  hear  the 
prayers  of  the  faithful,  and  answer  them, 
even  for  those  that  vex  them,  as  it  hap- 
pened in  the  case  of  Job's  praying  for  the 
three  persons  that  had  been  grievous  in  their 
reproach  against  him,  even  in  the  day  of  his 
sorrow. 

But  yet  let  me  come  a  little  nearer  to  par- 
ticulars, and  periods  of  time,  for  the  better  re- 
freshing the  memories  of  those  that  knew  his 
labour  and  sufterings,  and  for  the  satisfaction 
of  all  that  read  this  book. 

After  he  was  sensibly  convicted  of  the 
wicked  state  of  his  life,  and  converted,  he 
was  baptized  into  the  congregation,  and  ad- 
mitted a  member  thereof,  viz.,  in  the  year 
1655,  and  became  speedily  a  very  zealous  pro- 
fessor. But  upon  the  return  of  King  Charles 
to  the  crown  in  1660,  he  was,  on  the  12th  of 
November,  taken,  as  he  was  edifying  some 
good  people  that  was  got  together  to  hear  the 
word,  and  confined  in  Bedford  jail  for  the 
space  of  six  years,  till  the  act  of  indulgence  to 
dissenters  being  allowed,  he  obtained  his  free- 
dom by  the  intercession  of  some  in  trust  and 
power,  that  took  pity  of  his  sufferings.  But 
within  six  years  afterwards,  he  was  again 
taken  up,  viz.,  in  tlie  year  1666,  and  was  then 
confined  for  six  years  more;  when  the  jailer 
took  such  pity  of  his  rigorous  sufferings,  that 
he  did  as  the  Egyptian  jailer  did  to  Joseph, 
put  all  the  care  and  trust  in  his  hand.  When 
he  was  taken  this  last  time  he  was  preaching 
on  these  words,  viz.,  "  Dost  thou  believe  on 
the  Son  of  God?"  And  this  imprisonment 
continued  six  years ;  and  when  this  was  over, 
another  short  affliction,  which  was  an  impris- 
onment of  half  a  year,  fell  to  his  share. 
During  these  confinements,  he  wrote  these 
following  books,  viz.,  "  Of  Prayer  by  the 
Spirit,"  "The  Holy  City's  Resurrection," 
"Grace  Abounding,"  "Pilgrim's  Progress," 
the  first  part. 

In  the  last  year  of  his  twelve  years'  impris- 
onment, the  pastor  of  the  congregation  at 
Bedford  died,  and  he  was  chosen  to  that  care 
of  souls,  on  the  12th  of  December,  1671.    And 


in  this  charge  he  often  had  disputes  with 
scholars  that  came  to  oppose  him,  as  sup- 
posing him  an  ignorant  person ;  and  though 
he  argued  plainly,  and  by  Scripture,  without 
phrases  and  logical  expressions,  yet  he  non- 
plussed one  who  came  to  oppose  him,  in  his 
congregation,  by  demanding.  Whether  or  no 
we  had  the  true  copies  of  the  original  Scrip- 
tures? And  another,  when  he  was  preaching 
accused  him  of  uncharitableness  for  saying, 
"  It  was  very  hard  for  most  to  be  saved :"  say  • 
ing,  by  that  he  went  about  to  exclude  most  of 
his  congregation.  But  he  confuted  him,  and 
put  him  to  silence,  with  the  parable  of  the 
stony  ground,  and  other  texts  out  of  the  13th 
of  Matthew,  in  our  Saviour's  sermon  out  of  a 
ship;  all  his  methods  being  to  keep  close 
to  the  Scriptures,  and  what  he  found  not 
warranted  there,  himself  would  not  warrant 
nor  determine,  unless  in  suc'u  cases  as  were 
plain,  wherein  no  doubts  nor  scruples  did  arise. 

But  not  to  make  any  further  mention  of  this 
kind,  it  is  well  known  that  this  person  man- 
aged all  his  affairs  with  such  exactness  as  if 
he  had  made  it  his  study,  above  all  other 
things,  not  to  give  occasion  of  offence,  but 
rather  suffer  many  inconveniences  to  avoid  it, 
being  never  heard  to  reproach  or  revile  any, 
what  injury  soever  he'  received,  but  rather  to 
rebuke  those  that  did.  And  as  it  was  in  his 
conversation,  so  it  is  manifested  in  those  books 
he  has  caused  to  be  published  to  the  world ; 
where,  like  the  aTchangel  disputing  with  Satan 
about  the  body  of  Moses,  as  we  find  it  in  the 
Epistle  of  St.  Jude,  he  brings  no  railing  accusa- 
tion, but  leaves  the  rebukers,  those  that  perse- 
cuted him,  to  the  Lord. 

In  his  family  he  kept  very  strict  discipline, 
in  prayer  and  exhortations,  being  in  this  like 
Joshua,  as  that  good  man  expresses  it,  viz., 
"Whatsoever  others  did,  as  for  me  and  my 
house,  we  will  serve  the  Lord."  And  indeed 
a  blessing  waited  on  his  labours  and  en- 
deavours ;  so  that  his  wife,  as  the  Psalmist 
says,  "was  like  a  pleasant  vine  upon  the  wall 
of  his  house,  and  his  children  like  olive- 
branches  round  his  table;  for  so  shall  it  be 
with  the  man  that  fears  the  Lord  ;"  and  though 
by  reason  of  the  many  losses  he  sustained  by 
imprisonment  and  spoil,  of  his  chargeable 
sickness,  &c.,  his  earthly  treasure  swelled  not 
to  excess,  he  always  had  sufficient  to  live  de- 
cently and  creditably ;  and  with  that  he  had 
the  greatest  of  all  treasures,  which  is  content: 
for  as  the  -^ase  man  says,  "that  is  a  continual 
feast." 


A    (".NZ/.N/  .l//"-N     "F   Ml:.    HI  .\).\.\    s    LllF.. 


But  whore  ooutt-nt  Jwells,  even  a  jxjor  oot- 
tiiL'e  is  a  kini^ly  palace;    and   litis   happine^ 
h>-  luul  all  his   life  long,  not  so  much  nund- 
iu;;  this  world,  as  knowing  he  was  here  aui  a 
pilgrim   and  stranger,  and   had   no   tarrying 
city,  but  looked  fiu"  one  not  made  with  bands, 
eternal  in  the  highest  heavens.    Hut  at  length, 
Wort  uul  with  sutlerings,  age,  and  often  toaeh- 
iiiu',  the  day  i>f  his  dis-xdution  drew  near;   and 
death,  that  unlocks  the  prison  of  his  soul,  to 
cnUirge  it  for  a  more  glorious  mansion,  put  a 
Btop  to  his  acting  his  part  on  the  stage  of  mor- 
tality.    Ueaven,  like  earthly  princes,  when  it 
tlireatens  war,  being  always  so  kind  as  to  call 
e  its  acbassadors  before  it  be  denounced. 
i   even  the  hi^t  act  or  undertaking  f>f  his 
-  a  labour  of  love  and  charity  :  for  it  so  full- 
'>ut,  that  a  young  gentleman,  a  neighbour 
^Ir.  Hunyan's,  happening  into  the  displeas- 
of  his  father,  and  being  much  troubled  in 
mind   ujKin  that  account,  as  also  for  that 
:.     had  heard   his  father   purposed   to   disin- 
rit  him,  or  otherwise  deprive  him  of  what 
ad  to  leave,  he  pitched  upon  Mr.  Bunyan 
.  Gt  man  to  make  way  for  his  submission, 
;  prepare  his  father's  mind  to  receive  him  ; 
i  he,  as  willing  to  do  any  good  office  as  it 
d  be  re<iuostcd,  as  readily  undertook  it; 
:    so   riding   to    Reading   in    Berkshire,  he 
■  nse<l  such  pres-iing  arguments  and  rea- 
linst  anger  and  pa.ssion,  as  also  for  love 
:.  vjonciliation,  that  the  father  was  molli- 
and  his  bowels  yearned  towards  bis  re- 
turning .son. 

But  Mr.  Bunyan,  after  he  had  dis{x>3od  all 
things  to  the  best  for  accommodation,  rcturn- 


'  ing  to  Ix)nd'tn,  and  being  «'\  ;th  ex- 

cessive rains,  conung  t<»  his  1  remely 

wet,  lell  sick  of  a  violent  fever;  wiiich  be 
bore  with  much  constancy  and  patience,  and 

I  expressed  himself  as  if  he  desired  nothing 
more  than  to  l>e  dissolvcil,  and  be  with  Christ, 
in  that  c;use  esteeming  death  its  gain,  and  lifo 
only  a  ttnlioiLs  delaying  felicity  exjK-cttHl;  aiid 
finding  his  vital  strength  decay,  having  settled 
his  mind  and  affairs,  }is  well  as  the  shortness 
of  time  and  the  violence  of  his  disease,  would 
admit,  with  a  constant  and  Christian  patience, 
he  resigned  his  .soul  into  the  hands  of  his  most 
merciful  Redeemer,  following  his  pilgrimjige 
from  the  city  of  Destruction  to  the  New  Jeru- 
salem, his  bettor  part  having  been  all  along 
there,  in  holy  contemplation,  pantiiigs  and 
breathings  after  the  hidden  manna,  and  water 
of  life,  as  by  many  holy  and  humble  consola- 
tions, cxprcs-sed  in  his  letters  to  several  persooB 
in  prison,  and  out  of  prison;  too  many  to  lie 
here  inserted  at  present.  He  died  at  the 
house  of  one  Mr.  Straddock,  a  grocer  at  the 
Star  on  Snowhill,  in  the  i)arish  of  St.  Sepul- 
chre, London,  on  the  12th  of  August,  1G88, 
and  in  the  60th  year  of  his  age,  after  ten  days' 
sickness;  and  was  buried  in  the  new  burying- 
place  near  the  Artillery  Ground;  where  he 
slccjw  to  the  morning  of  the  resurrection,  In 
ho{)CS  of  a  glorious  ri?ing  to  an  incorruptible 
immortality  of  joy  and  happiiu-ss,  where  no 
more  trouble  and  sorrow  shall  afllict  him,  but 
all  tears  be  wiped  away ;  when  the  just  t.hall 
be  incorporated  as  members  of  Christ  their 
head,  and  reign  with  him  as  kings  and  prieHttf 
for  ever. 


J 


A  BRIEF  CHARACTER  OF  MR.  JOHN  BUNYAN. 


He  appeared  in  countenance  to  be  of  a  stern 
and  rough  temper;  but  in  his  conversation 
mild  and  affable,  not  given  to  loquacity,  or 
much  discourse  in  company,  unless  some 
urgent  occasion  required  it;  observing  never 
to  boast  of  himself,  or  his  parts,  but  rather 
seem  low  in  his  own  eyes,  and  submit  himself 
to  the  judgment  of  others;  abhorring  lying 
and  swearing,  being  just  in  all  that  lay  in  his 
power  to  his  word;  not  seeming  to  revenge 
injuries,  loving  to  reconcile  differences,  and 
make  friendships  with  all.  He  had  a  sharp 
quick  eye,  accomplished  with  an  excellent 
discerning  of  persons,  being  of  good  judg- 
ment and  quick  wit.  As  for  his  person,  he 
was  tall  of  stature,  strong  boned,  though  not 
cqrpulent,  somewhat  of  a  ruddy  face,  with 
sparkling  eyes,  wearing  his  hair  on  his  upper 
lip,  after  the  old  British  fashion;  his  hair 
reddish,  but  In  his  latter  days,  time  had 
sprinkled  it  with  grey ;  his  nose  well  set,  but 
not  declining  or  bending,  and  his  mouth  mod- 
erately large;  his  forehead  something  high, 
and  his  habit  always  plain  and  modest.  And 
78 


thus  have  we  imjjartially  described  the  internal 
and  external  parts  of  a  person  whose  death 
hath  been  much  regretted;  a  person  who  had 
tried  the  smiles  and  frowns  of  time,  not  puffed 
up  in  prosperity,  not  shaken  in  adversity, 
always  holding  the  golden  mean. 

In  him  at  once  did  three  great  worthies  shine, 
Historian,  poet,  and  a  choice  divine; 
Then  let  him  rest  in  undisturbed  dust. 
Until  the  resurrection  of  the  just. 

P.  S.  In  his  pilgrimage  God  blessed  him 
with  four  children,  one  of  which,  named  Mary, 
was  blind,  and  died  some  years  before.  His 
other  children  are  Thomas,  Joseph,  and  Sarah; 
and  his  wife  Elizabeth,  having  lived  to  see  him 
overcome  his  labour  and  sorrow,  and  pass  from 
this  life  to  receive  the  reward  of  his  works, 
long  survived  him  not ;  but  in  1692  she  died, 
to  follow  her  faithful  Pilgrim  from  this  world 
to  the  other,  whither  he  was  gone  before  her, 
while  his  works  remain  for  the  edifying  of  the 
reader,  and  praise  of  the  author.  Vai/E. 


MR.  JOHN    lUXYAX'S   DYING  SAYINGS. 


OF   SIX. 

Sin  U  the  groat  block  aiul  bar  to  our  happi- 
n-ss,  the  procurer  of  all  miseries  to  man,  both 
••e  ami  hereafter.    Take  away  »\n,  and  noth- 
_'  can  hurt  u.s;  for  deulh,  temporal,  .spiritual 
.1  eternal,  i.s  the  wages  of  it. 
Sin,  and  man  for  sin,  is  the  object  of  the 
rath  of  CftKl.     How  dreadful  therefore  must 
-  ca.se  be  who  continued  in  .sin !  for  who  can 
.    ar  or  grapple  with  the  wrath  of  God! 
No  sin  against  G«hI  can  be  of  little;  because 
is  against  the  great   GckI   of   heaven   and 
rth;  but  if  the  sinner  can  find  out  a  little 
.  "1,  it  may  be  easy  to  find  out  little  sins, 
.■^in  turns  all  God's  grace  into  wantonnesii: 
is  the  dare  of  his  justice,  the  rape  of  his 
iii.rcy,  the  jeer  of  his  patience,  the  slight  of 
his  power,  and  the  contempt  of  his  love. 

T.iki"  het^d  of  giving  thyself  liberty  of  com- 
i:i;-.i;ii,'   one   sin,   for   that  will    lead  thee  to 
"llier,  till  by  am  ill  cu.stom  it  become  nat- 
d. 

Fo  begin  a  sin  is  to  lay  a  foundation  for  a 

Luntinuiuicc:  this  continuance  is  the  mother 

of  cu.stoni,  and  impudence  at  last  the  issue. 

The  death  of  Christ  giveth  us  the  best  dis- 

very  of  our«elvi>s,  in  what  condition  we  were 

in  that  nothing  could  help  us  but  that;  and 

(he  most  clear  di.scover)'  of  the  dreadful  nature 

;  ourHiiu:  for  if  sin  bo  so  dreadful  a  thing 

;i.s  to  wring  the  heart  of  the  St>n  of  God,  how 

shall  a  poor  wretched  sinner  be  able  to  bear 

it? 

OF    AfFLICTIOX. 

NoTHPfO  can  render  affliction  so  iiwupport- 
»ble  as  the  loaii  of  >»in.  WouM  you  therefore 
be  filte<l  for  afflictions?  Flo  sure  to  get  the 
burden  of  your  sins  laid  aside,  and  then  what 
affliction  soever  you  may  meet  with  will  be 
very  easy  to  you. 

If  thou  canst  hear  and  bear  the  rofl  afflic- 
tion which  God  shall  l.iy  upon  theo,  romrnil>cr 
this  IrsjMjn.  Thou  art  beaten  that  thou  mayeivt 
be  better. 


The  Lord  useth  his  Hail  of  tril)ulatir.n,  to 
separate  the  chatf  from  the  wheat. 

The  .school  of  the  cross  is  the  school  of  light; 
it  di.scovers  the  world's  vanity,  buiiencss,  and 
wickedness,  and  lets  us  see  more  of  God's 
mind.  Out  of  dark  affliction  comes  a  spiritual 
light. 

In  times  of  affliction  «e  commonly  moot 
with  the  sweetest  experiences  of  the  love  of 
God. 

Did  we  heartily  renounce  the  plejisun-s  of 
this  world,  we  should  be  very  little  troubled 
for  our  afflictions:  that  which  reiulcrs  an  af- 
flicted state  so  insup|i()rtable  to  many,  is  be- 
cause they  are  too  much  addicted  to  the  pleas- 
ures of  this  life,  and  so  cannot  endure  that 
whifli  malcfs  u  si'[iaratioii  In  im.i  n  I'jiin 

OK    RK1'K.\T.\.\CE   AND   CO.MINii   To   CHRIST. 

Thf.  end  of  affliction  is  the  di.scovory  of  sin, 
and  of  that  to  bring  us  to  a  Saviour.  Let  ua 
therefore,  with  the  prodigal,  return  unto  him, 
and  we  shall  fiiiil  ease  and  rest. 

A  repenting  penitent,  though  formerly  aa 
bad  as  the  worst  of  men,  may  by  grace  become 
as  g<K)d  as  the  RRt. 

To  be  truly  sensible  of  sin,  is  to  sorrow  for 
disple.ising  of  (Jod,  to  l>e  afllictc<l  that  he  is 
di.sj>leastHl  by  us,  more  than  that  he  is  dis- 
pleased with  us. 

Your  intentions  to  repentance,  and  the  neg- 
lect of  that  soul-saving  duty,  will  ri.sc  up  in 
judgment  again.st  you. 

Reptir  iH^  with  it  a  divine  rhetoric, 

and  p<  1  :  ist  to  forgive  multitude  of 

sins  commiUtd  again.st  him. 

Say  not  with  thyself,  to-n>orrow  I  will  ro 
pent;  for  it  is  thy  duty  to  do  it  daily. 

The  gfwpel  of  grace  an«l  wilvation  is  above 
all  doctrines  the  niont  dangerous,  if  it  bo  r*- 
ceive<l  in  word  only  by  men  ;  if  it  be 

not  attendo<l  with  a  sri:  :  "fa  Saviour, 

and  bring  them  to  him.  lor  ^^l«  h  n>en  as  have 
only  the  notion  of  it  are  of  all  men  moitt  mia* 

Tt 


80 


BUNYAN'S  COMPLETE   WORKS. 


erable;  for  by  reason  of  their  knowing  more 
than  heathens,  this  shall  only  be  their  final 
portion,  that  they  shall  have  greater  stripes. 


OF   PRAYER. 

Before  you  enter  into  prayer,  ask  thy  sonl 
these  questions :  1.  To  what  end,  O  my  soul, 
art  thou  retired  into  this  place?  Art  thou  not 
come  to  discourse  the  Lord  in  prayer  ?  Is  he 
present,  will  he  hear  thee?  Is  he  merciful, 
will  he  help  thee?  Is  thy  business  slight,  is  it 
not  concerning  the  welfare  of  thy  soul  ?  What 
words  wilt  thou  use  .to  move  him  to  compas- 
sion ? 

To  make  thy  j^reparation  complete,  consider 
that  thou  art  but  dust  and  ashes,  and  he  the 
great  God,  Father  of  our  Lord  Jesus  Christ, 
"  that  clothes  himself  with  light  as  with  a  gar- 
ment ;"  that  thou  art  a  vile  sinner,  he  a  holy 
God ;  that  thou  art  but  a  poor  crawling  worm, 
he  the  omnipotent  Creator. 

In  all  your  prayers  forget  not  to  thank  the 
Lord  for  his  mercies. 

When  thou  pray  est,  rather  let  thy  heart 
be  without  words,  than  thy  words  without  a 
heart. 

Prayer  will  make  a  man  cease  from  sin,  or 
sin  will  entice  a  man  to  cease  from  prayer. 

The  spirit  of  prayer  is  more  precious  than 
treasures  of  gold  and  silver. 

Pray  often ;  for  prayer  is  a  shield  to  the  soul, 
a  sacrifice  to  God,  and  a  scourge  for  Satan. 


OF   THE    LORD'S  DAY,  SERMONS,  AND  WEEK-DAYS 

Have  a  special  care  to  sauctify  the  Lord's 
day;  for  as  thou  keepest  it,  sS'will  it  be  with 
thee  all  the  week  long. 

Make  the  Lord's  day  the  market  for  thy 
soul,  let  the  whole  day  be  spent  in  prayer,  rep- 
etitioirs,  or  meditations ;  lay  aside  the  affairs 
the  other  parts  of  the  week:  let  the  sermon 
tho?-i  hast  heard  be  converted  into  prayer. 
Shall  God  allow  thee  six  days,  and  wilt  not 
thou  afford  him  one  ? 

In  the  church  be  careful  to  serve  God :  for 
thou  art  in  his  eyes,  and  not  in  man's. 

Thou  mayest  hear  sermons  often,  and  do 
well  in  practising  what  thou  hearest ;  but  tSou 
must  not  expect  to  be  told  thee  in  a  pulpit  all 
that  thou  oughtest  to  do,  but  be  studious  in 
searching  the  Scriptures,  and  reading  good 
books.  What  thou  hearest  may  be  forgotten  ; 
but  what  thou  readest  may  be  better  retained. 

Forsake  not  the  public  worship  of  God,  lest 


God  forsake  thee,  not  only  in  public  but  in 
l^rivate. 

In  the  week-days  when  thou  risest  in  the 
morning,  consider,  1.  Thou  must  die.  2.  Thou 
mayest  die  that  minute.  3.  What  will  become 
of  thy  soul.  Pray  often.  At  night  consider, 
1.  What  sins  thou  hast  committed.  2.  How 
often  thou  hast  j^rayed.  3.  What  hath  thy 
mind  been  bent  upon  4.  What  hath  been 
thy  dealing.  6.  What  thy  conversation.  6, 
If  thou  callest  to  mind  the  errors  of  tlie  day," 
sleep  not  without  a  confession  to  Gud,  and  a 
hope  of  pardon.  Thus,  every  morning  and 
evening,  make  up  thy  accounts  with  Almighty 
God,  and  thy  reckoning  will  be  the  less  at 
last. 

OF   THE    LOVE   OF   THE   WORLD. 

Nothing  more  hinders  a  soul  from  coming 
to  Christ  than  a  vain  love  of  the  world ;  and 
till  a  soul  is  freed  from  it,  it  can  never  have  a 
true  love  for  God. 

What  are  the  honours  and  riches  of  this 
v/orld,  when  compared  to  the  glories  of  a 
crown  of  life  ? 

Love  not  the  world;  for  it  is  a  moth  in  a 
Christian's  life. 

To  despise  the  world,  is  the  way  to  enjoy 
heaven ;  and  blessed  are  they  who  delight  to 
converse  with  God  by  prayer. 

What  folly  can  be  greater  than  to  labour  for 
the  meat  that  perisheth,  and  neglect  the  food 
of  eternal  life  ? 

God  or  the  world  must  be  neglected  at  part- 
ing-time ;  for  then  is  the  time  of  trial. 

To  seek  yourself  in  this  world  is  to  be  lost; 
and  to  be  humble  is  to  be  exalted. 

The  epicure  that  delighteth  in  the  dainties 
of  this  world,  little  thinketh  that  those  very 
creatures  will  one  day  witness  against  him. 


OF    SUFFERING. 

It  is  not  every  suffering  that  makes  a  mar- 
tyr, but  suffering  for  the  word  of  God  after  a 
right  manner  :  that  is,  not  only  for  righteous- 
ness, but  for  righteousness'  sake ;  not  only  for 
truth,  but  out  of  love  to  truth ;  not  only  for 
God's  word,  but  according  to  it ;  to  wit,  in  that 
holy,  humble,  meek  manner,  as  the  word  of 
God  requireth. 

It  is  a  rare  thing  to  suffer  aright,  and  to 
have  thy  spirit  in  suffering  bent  only  against 
God's  enemy,  sin  ;  sin  in  doctrine,  sin  in  wor- 
ship, sin  in  life,  and  sin  in  conversation. 

The  devil,  nor  men  of  the  world,  can  kill 


.VH.  jujiy  jjLMAs.);  LYING  SAYiyas 


81 
^ing  ounelvM 


ive  often 


dolh 

f  love 

exchange  it  for 

•  b€«t  of  Chris- 
•1  >«;  and  I 


OF  THE  J0\  .>,..,. 

Thkup,  ill  no  go<>«l  in  t'  >-   '^i'.'  hwi  ^V  ••    ^ 


in  hcuven  we  Hbalt  ti 


!t  any  inj^i 


•Id,,., 


their  pu^ 
.  itter,  nith 


>f  their  allln  lions?     And  yet  who  bo  idle  as 

ihcy  ii  •''•■  ♦■"■•••  '•'  their  prosperity? 

or   DRATU   AND  JUDOMBNT. 


;  for  he  knows,  if  ho  can  but  keep  them 
1...  «pr!-MH  thoughts  of  death,  he' shall 
a  :      •  t      i .  keep  them  in  their  aina. 

will    make  us    more   earnest    in 

•  th»>  work  of  our  salvation,  than  a 

of   mortality ;    nothing 

'  c  for  the  taking  otf  our 

I  vanitic:^,  aud  fur  the  begetting  in 

-.  .1-  ^li^.-!  alter  huUuetiH. 

0  (unner,  what  a  condition  wilt  thou  fall 


ihou  hai  liavo  been 

.i.i'v.i  L.ia/I,  a  s<Ti    M     ill....  t4)  die  un- 
ted ;  and  thia  tbon  wilt  find  true  if  thou 

nnt*^  fi  fool  to  •»lijrht  a 


to  sweeten  them 
'  ',1  .  '  '  ■ 

ible,  ii 

but  th(.y  « iiu  iui 
UM  to  put  such  :;  \ 
order  to  prepare  ourselves  for  them, 

ulVilriir  to  forego  tl'<'  '""  "f   ''11    -l'"- 

■  (.«  here. 

'   will  the  he:i\i  ns  eciio  > 
■he    I^iinh's  wife,  shall 


nfnr. 


gew,  the  deligiit  ot  the  i'ailier.  VV 
then  must  Unit  soul  be  fi'-  '  ^  '•'' 
the  possession  of  him  to  a. 

Oh !      '  '       aioDs  ti  , 

whi-n  1  of  (to.1 

p-  •  -iurbtd  l>y  ikiQ 

an 

iH   t 

niaya-^^v..    .-.^ \.    ..,.      wv... ..>. 

their  pleasure?    Wh.'it  comfort  in  th«  ir  great- 
ness?    And 
It'  yoii   V. 


li. 


i  e^Ueoi.  ia,  liia;  >i>U 


Of    1  i!»-f  H.j;i.M>    '»K    lUT.I 

Hkavrn      ^ 


'1V«    <U     lUl- 


.H  I     «  I-    ;ii-     I 


ijrxi  B  wraLU ' 


■;  h.-  '  1 


(o  vvve/  thtfui  fruiu  Ui«  sigiil  of  their  .' 


POSTSCRIPT. 


BY  EGBERT  PHILIP. 


Btji^yan's  liberation  from  prison  was  ob- 
tained from  Charles  II.  by  Whitehead  the 
Quaker.  This  discovery  was  not  made  when 
I  published  his  life  in  1839.  On  his  release, 
he  socfn  became  one  of  the  most  i^opular 
preachers  of  the  day,  and  was,  if  not  the  chap- 
lain, "the  Teacher"  of  Sir  John  Shorter,  the 
Mayor  of  London. — Sotdhey's  Life. 

But  althougli  free  and  popular,  Bunyan 
e\-idently  dreaded  every  new  crisis  in  public 
affaire.  He  had  reason  to  do  so.  Venner's 
conspiracy  had^  increased  the  severity  of  his 
first  six  years'  imprisonment.  On  the  occa- 
sion of  the  Fire  in  London,  he  was  thrown  i 
into  prison  again.  And  soon  after  James  11.  ■ 
came  to  the  throne,  in  1685,  Bunyan  conveyed 
the  whole  of  his  property  to  his  wife;  by  a 
singular  Deed,  which  can  only  be  accounted 
for  by  his  suspicions  of  James  and  Jeffreys,  and 
by  his  horror  at  the  revocation  of  the  Edict  of 
Nantz.  The  asylum  which  '.be  Refugees  found 
in  England  did  not  prove  to  him  that  he  was 
safe.  No  wonder.  "  Kirke  and  his  lambs " 
were  abroad,  and  the  Bedford  justices  still  in 
power.  ^ 

It  was  under  these  suspiciJft  circumstances 
that  he  divested  himself  of  all  his  property,  in 
order  to  save  his  family  from  want,  should  he 
again  be  made  a  victim.  These  -coincidences 
give  peculiar  interest  to  the  Deed  of  Con- 
veyance; a  fee-simile  of  which,  from  the 
original,  is  now  presented  to  the  public.  The 
history  of  its  transmission  I  am  unable  to  give. 
There  is,  however,  not  the  shadow  of  a  doubt 
resting  upon  its  authenticity.  Bunyan's  own 
signature  is  unquestionable.  I  have  been  able 
also  to  ver.ify  that  by  the  Instrument  in  which 
Ruff" head  conveyed  to  Bunyan  the  ground  on 
which  his  chapel  was  built.  Tlie  original  is 
jiow  endorsed  on  the  back  thus :  "  This  Will  is 
left  by  indenture  hereunto  subscribed,  to  the 
Bev.  Samuel  Ilillyard,  Minister  of  Bunyan's 
Meeting,  to  be  presented  to  the  Trustees  of  the 
Baid  Meeting,  to  be  held  by  them  in  continu- 

82 


ance.  Dated  this  26th  day  of  October,  18S2 
Bedford.  Witness,  A.  Brandram,  Secretary  oi 
the  British  and  Foreign  Bible  Society ;  G.  P. 
Livius ;  J.  S.  Grimshaw,  Vicar  of  Biddenham." 
"  According  to  the  above  statement,  this  writ- 
ing of  John  Bunyan's  was  put  into  my  hand  at 
the  death  of  Mrs.  Livius,"  and  it  is  my  wish 
that  it  should  be  attached  t.o  the  Church  Book. 
Samuel  Hillyard."  "  Witness,  Robert  Philip, 
Author  of  the  Life  and  Times  of.  Bunyan; 
William  White,  Bookseller.  Bedford,  October 
80th,  1838."  Mrs.  Livius,  if  not  a  descendant, 
was,  I  think,  in  some  way  related  to  the  Bun- 
yan family. 

It  will  be  seen  that  the  Deed  would  not 
have  secured  the  entire  property  to  Mi-s.  Bun- 
yan. It  shows,  however,  Bunyan's  solicitude 
for  her  comfort,  and  his  coniidence  in  her  pru- 
dence.    And  his  Elizabeth  well  deserved  both ! 

Whateyer  Bunyan  may  have  feared  when 
he  thus  disposed  of  all  the  little  property  he 
had,  nothing  befell  him  under  James  II.  He 
published  "The  Pharisee  and  Publican"  in 
1685,  the  year  of  the  king's  accession,  and 
in  1688,  Charles  Doe  says,  "he  ptiblished  six 
Books  (being  the  time  of  King  James  II. 's 
Liberty  of  Conscience)."  This  appears  from 
Doe's  List.  It  throws  also  much  light  upon 
Bunyan's  death.  Such  labour  could  not  fail 
to  sap  his  strength,  even  if  he  did  nothing  but 
carry  the  six  books  through  the  press ;  for 
none  of  them  are  small  except  the  last.  The 
usual  account  of  Bunyan's  death,  is,  that  he 
caught  cold,  whilst  returning  from  Reading  to 
London  on  horseback.  Violent  fever  ensued, 
and  after  an  illness  of  ten  days,  he  resigned 
his  spirit.  Now  all  this  is  as  true  as  it  is  brief; 
but  it  Is  not  all  the  truth.  "He  was  seized 
with  a  sweating  distemper,"  says  Doe,  "Aft^r 
ho  published  six  books;  which,  after  some 
weeks'  going  about,  proved  his  death." — Doe's 
Circidar.  This  fact  was  not  known  even  to  hia 
firet  biographer.  The  Sketch  in  the  British 
Museum  states,  that  '  taking  a  tedious  journey 


POSTSCRIPT. 

rainy  day,  and  returning  late  to  In         ' 

••  '-  •>.;.<..)  i.vone  Mr.  Sttud-      lu 

ith  all  the  kind      ai 


he  was  ov' 


he  \x&f\  been  jourii 

r  upon  oiirlli,  till'  ]>uiiK"  oi 


A  vol  I 

n  V.r 


'Ut  by  an  ovcr- 

•  ating 
Uun- 

■    it; 
'Tir  r^f  Invp 


in  mind 


i  all  aloii 


n,  and  V. 


:  it.    Hiv 

ved  at  hi- 
-I  t'l  ail,  Ilia  eatJioiic  sj'im  hi»o 


A- BAA/' alter.  Eno 


PCL©[KDRfl    SETTDWCl   ©PT  @IM   THE  JOUIRMET 


THE  FILGRLMS  Piiue-iii^b,^. 

FROM  THIS  WORM)  TO  THAT  WHl-CII  IS  TO  COMK 

DKIJVERED   UNDKR  THE  StMILITUDB  O?  A  DTIKAM. 

IN  TWO  PARTS. 


THE  AUTHOR'S  APOLOGY. 


iIEix  at  Uie  first  I  took  my  pen  in  band, 


r  goepel-dajr, 

way  to  gli.i /. 
'  '   'i  I  wt  di'wn  : 
I  ly  croTTn, 


I  Some  said,  John,  print  it ;  '^hera  said.  Not  ao. 

(  Stiun- said,  It  migli  '  '   ". 

I       Now  I  WW*  in  ji 

\\ 

1  , 

I  il    iIdII 

Tl 

To  ,, 

ThiiR  I  thought  fit  to  pi; 

I  ,-,   ..       -        .  -    •-• 

Tl 
I 


•t  think 


I    Yot  sil'.rt*  vri  ■ 

FoHicar  to  jt; 

If  tliat  von 


iMrk  doudii  bnng  wat< 

nmii-  : 

Yen,  dft 


1 

1 


tnd  whiti- 
.d 

1  *h:rh  Tr 


86 


BUNYAN'S  COMPLETE'  WORKS. 


Behold !  how  he  engageth  all  his  wit? ; 
AIpo  hia  snares,  lines,  angles,  hooks  and  nets ; 
.Yet  fish  there  be,  tliat  neither  hook  nor  line, 
Nor  snares,  nor  net,  nor  engine  can  make  thine : 
They  must  be  grop'd  for  and  be  tickled  too, 
Or  thev  will  not  be  catch'd,  wliate'er  yon  do. 

How  does  the  fowler  seek  to  catch  his  game 
By  divers  means  ?    All  which  one  cannot  name : 
His  gun,  his  nets,- his  lime-twigs,  light  and  bell; 
He  creeps,  he  goes,  he  stands;  yea,  who  can  tell 
Of  all  his  postures?  yet  there's  none  of  these 
Will  make  him  master  of  what  fowls  he  please. 
Yea,  he  must  pipe  and  whistle  to  catch  th ; 
Yet  if  he  does  so,  that  bird  he  will  miss. 

If  that  a  pearl  may  on  a  toad's  head  dweii. 
And  may  be  found  too  in  an  oyster  shell ; 
If  things  that  promise  nothing,  do  contain 
What  better  is  than  gold ;  who  will  disdain, 
That  have  an  inkling  of  it,  there  to  look 
That  they  may  find  it!    Now  my  little  book 
(Tho'  void  of  all  these  paintings  that  may  make 
It  witJi  this  or  the  other  man  to  take) 
Is  not  without  these  things  that  do  excel, 
WTiat  do  in  brave,  but  empty  notions  dwell. 

Well,  yet  I  am  not  fully  satisfied, 
That  this  your  book  will  stand,  when  soundly 

tried. 
Why,  what's  the  matter?     It  is  dark.    What 

though  ? 
But  it  is  feigned.    What  of  that?    Itrov,, 
Sc  ne  men,  by  feigned  words  as  dark  as  raiiie,- 
Make  truth  to  spangle,  and  its  rays  to  shine ! ' 
But  they  want  solidness:  speak,  man,  thy  mind; 
They  drown  the  weak ;  metaphors  make  us  blind. 

Solidity,  indeed,  becomes  the  pen 
Of  him  that  wi'iteth  things  divine  to  men : 
But  iuust  I  needs  want  solidness,  because 
,By  tietaphors  I  speak?    Were  not  God's  laws, 
^is  gospel  laws,  in  older  times  held  forth 
T  shadows,  types,  and  metjiphors  ?    Yet  loth 
'1  any  sober  man  be  to  find  fault 
\them,  lest  he  be  found  for  to  assault 
'^hest  wisdom :  No ;  he  rather  stoops, 
\s  to  find  out  wlvat  by  pins  and  loops, 
and  sheep,  by  heifers  and  by  rams, 
id  herbs,  and  by  the  blood  of  lambs, 
ith  to  him ;  and  full  happy  he 
the  light  and  grace  that  in  them  bel 
too  forward,  therefore,  to  conclude 
/ant  solidness ;  that  I  am  rude ; 
,ug3  solid  in  show  not  solid  be : 
/lings  in  parables  despise  not  we, 
A  tilings  most  hurtful  lightly  we  receive, 
Md  things  tliat  good  are  of  our  souls  bereave. 
/    My  dark  and  cloudy  words  they  do  but  hold 
The  truth,  as  cabinets  enclose  the  gold. 

The  prophets  used  much  by  metaphors 
To  set  forth  truth ;  yea,  whoso  considers 


Christ,  his  apostles  too,  shall  plainly  see, 
That  truths  to  this  day  in  such  mantles  be. 

I  am  afraid  to  say  that  Holy  ^Vrit, 
WHiich  for  its  style  and  pjirase,  puts  down  ill 

wit. 
Is  every  where  so  full  of  all  these  things, 
(Dark  figures,  allegories,)  yet  there  springs 
From  that  same  book,  that  lustre  and  those  rays 
Of  light,  that  turn  our  darkest  nights  to  days. 

Come,  let  my  carper  to  his  life  now  look, 
And  find  there  darker  lines  than  in  my  book 
He  findeth  any ;  yea,  and  let  h^m  know 
That  in  his  best  things  there  ai'fe  worse  lines  uk>. 

May  we  but  stand  before  impartial  men. 
To  his  poor  one,  I  dare  adventure  ten. 
That  they  will  take  my  meaning  in  these  lines, 
Far  better  than  his  lies  in  silver  shrines. 
Come.   Truth,  although  in  swaddlhig  clouts,  I  find, 
Informs  the  judgment,  reclifiesjthe  miiVd ; 
Pleases  tlie  understanding,  makes  the  will 
Submit,  the  memory  also  it  dotli  fill 
W^ith  what  doth  our  imagination  please ; 
Likewise  it  tends  our  troubles  to  appease. 

Sound  words,  I  know,  Timothy  is  to  use, 
And  old  wives'  fables  he  is  to  refuse ; 
But  yet  grave  Paul  him  no  where  did  forbid 
The  use  of  parables ;  in  which  lay  hid 
That  gold,  those  pearls,  and  precious  stones  that 

were 
Worth  digging  for,  and  that  with  greatest  care. 
Let  me  add  one  word  more :  O  man  of  God, 
Art  thou  ofiended  ?    Dost  thou  wish  I  had 
Put  forth  my  matter  in  another  dress? 
Or  that  I  had  in  things  been  more  express  ? 
To  those  that  are  ray  betters,  as  is  fit. 
Three  things  let  me  propound,  then  I  submit: 

1.  I  find  not  that  I  am  denied  the  use 
Of  this  method,  so  I  do  not  abuse 

Put  oa  the  words,  things,  readers,  or  be  iiide 
In  handling  figures  or  similitude. 
In  application ;  but  all  that  I  may 
Seek  the  advance  of  truth  this  or  that  way. 
Denied,  did  I  say?    Nay,  I  have  leave 
(Examples  to,  and  that  from  them  that  have 
God  better  pleased,  by  their  words  or  ways, 
Tlian  any  man  that  breathes  now  hi  our  days) 
Thus  to  express  my  mind,  thus  to  declare 
Things  unto  thee  that  excellentest  are. 

2.  I  find  that  men  (as  high  as  trees)  will  write 
Dialogue  ways;  yet  no  man  doth  them  slight 
For  writing  so :  indeed  if  they,  abuse 

Truth,  cursed  be  they,  and  the  craft  they  use 
To  that  intent ;  but  yet  let  truth  be  free 
To  make  her  sallies  upon  thee  and  me. 
Which  way  it  pleases  God ;  for  who  knows  how 
Better  than  he  that  taught  us  first  to  plough, 
To  guide  our  minds  and  pens  for  his  desig: 
And  he  makes  base  things  usher  in  olivine. 


THE  riLC, RIM'S  PROGRESS. 


87 


3.  I  finil  that  IIolv  Writ,  in  many  i-latx-s, 
Halli  iiiiul>I:uico  with  tliin  nuthiKl,  whtn-  tlio  cajH."« 
IVj  call  for  one  thing  to  m.'t  forth  anothir ; 
r-*  it  I  niay  then,  and  yet  nt>thing  !«m<>tli«r 
Truth'*  Kold>.*n  U'anw;  nay,  by  thij«  niothod  may 
Jlaki"  it  caj«t  forth  iUt  rayH  as  lij;ht  a«  day. 

And  now  U-fcin-  I  do  put  np  my  jn-n, 
I'll  ohow  tho  pn>fit  of  my  UhjIc,  ami  tlun 
fomiiiit  U>tli  thw  and  it  into  that  hand 
That  pulN  tho  »trong  down,  and  makt*  woak  oncn 
utand. 

Thi*  Ixx'k,  it  ch.ilkcth  out  U-fon-  thine  cyt-?» 
The  man  that  iK'<>k»  the  everlx'ting  prize: 
It  show*  you  whence  he  come*,  whither  he  goc«: 
What  he  leave*  undone,  aW  what  he  doi-n: 
1 1  khoWK  you  how  he  niiut  and  nin.4. 
Till  he  unto  the  gate  of  glor>-  eomes. 

It  i«huWK,  tcKi,  who  !H.-t  out  for  life  amain, 
.K>  if  tlie  lx<ting  emwn  they  would  ohtain: 
Here  also  you  may  sec  the  rea.-mn  why 
They  l<>w  their  laUnir,  and  like  f(K>U  do  die. 

Tlii*  U*)k  will  make  a  trivrller  of  thee, 
If  hy  it*  ii«un)H?l  thou  wilt  rule<l  lie; 
It  will  direct  thee  to  the  holy  land, 
If  thou  wilt  ita  direction.^  understand; 
Yea,  it  will  make  tho  fdcthful  artivc  be; 
Tb«  blind  aLio  delightful  thing**  lu  we. 


Art  thou  for  tumuthing  rare  and  prufltnhle? 
<  'r  wouldst  thou  !H-e  a  truth  nithin  a  fible? 
Art  thou  forgetful?  or  would"t  thou  remember 
From  new-year'n  to  the  lant  of  DitvmlKr? 
Thin  n-ad  my  fancier;  thoy  will  utick  like  bum, 
An«l  may  b»;  to  the  helplejw  conjforterx. 
This  iMxik  -H  wn>te  in  mirh  a  dialect, 
A»  may  the  mind-*  of  listlt><«  nun  afl'ei't: 
It  M^ems  a  novelty,  and  yet  cfmtains 
Nothing  but  nound  and  honest  giM|M-l  utrainx. 

\Vould.-<t  thou  divert  thy^-lf  from  nulancholy? 
WouhUt  th"U  Ik?  ple.Lxant,  yet  In-  far  I'mm  folly? 
Wouldnt  thou  read  riddU-s,  and  their  explanation? 
Or  eluo  Ik-  drowned  in  thy  contemplation? 
Duiit  thou  luve  |>i<'king  meat?     Ur  wouldrt  thou 

nee 
A  man  i'  th'  cloud'^,  and  hear  him  sj^.-ik  to  thee? 
Wouldnt  thou  Ik!  ill  a  dream,  and  yet  not  uleep? 
Or  would.*!  thou  in  a  moment  laugh  and  weep? 
Or  would.-'t  thou  los*.'  thy.xelf,  and  catch  no  harm 
And  find  thyself  again  without  a  charm? 
Wouldst  read  thyself,  and  read  thou  know'nt  d<4 

what, 
And  yet  know  whether  thou  art  l)less'd  or  not. 
By  reading  the  Mme  line«?    Oh  then  come  hither! 
And  lav  mv  book,  thv  head,  and  heart  togtithei. 
JOHN  BUNYAN. 


THE  PILGRIM'S  PROGRESS. 


PART    I 


CHAPTER  I. 

Tht  Atdhor's  imprisonment  and  dream— Chridiau  convinced  of  dn,  flies  from  the  tvrath  to 
come,  and  is  directed  by  the  Gospel  to  Christ. 


As  I  walked  through  the  wilderness  of  this 
world,  I  lighted  on  a  certain  place  where  was 
a  den,*  and  laid  me  down  in  that  place  to 
sleep:  and  as  I  slept  I  dreamed  a  dream.  I 
dreamed;  and,  behold,  "I  saw  a  man  clothed 
with  ra^,  standing  in  a  certain  place,  with  his 
face  from  his  own  house,  a  book  in  his  hand, 
and  a  great  burden  upon  his  back."  Isa.  Ixiv. 
6;  Luke  xiv.  33;  Ts.  xxxviii.  4;  Heb,  ii.  2; 
Acts  xvi.  31.  I  looked,  and  saw  him  open 
the  book  and  read  therein;  and  as  he  read 
he  wept  and  trembled;  and,  not  being  able 
longer  to  contain,  he  brake  out  with  a  lament- 
able cry,t  saying,  "What  shall  I  do?"  Acts 
ii.  37. 

In  this  plight,  therefore,  he  went  home,  and 
refrained  himself  as  long  as  he  could,  that  his 
wife  and  children  should  not  perceive  his  dis- 
tress; but  he  could  not  be  silent  long,  because 

*  Mr.  Bunyan  wrote  this  precious  book  in  Bedford 
jail,  where  he  was  confined  for  preaching  the  Gospel, 
as  a  nonconformist,  or  dissenter.  To  this  he  refers 
when  he  speaks  of  the  "den."  The  Lord  frequently 
causes  "the  wrath  of  man  to  praise  him."  The  ser- 
vants of  Christ,  when  restrained  by  penal  laws,  from 
publishing  the  word  of  life  from  the  pulpit,  have  be- 
come more  abundantly  useful  by  their  writings. 

t  The  cry  of  an  awakened  sinner,  who  sees  his  own 
righteousness  to  be  as  filthy  rags,  his  soul  in  a  state 
of  wrath  and  wretchedness,  exposed  to  everlasting 
deitruction,  feeling  the  burden  of  his  sins  upon  his 
back,  he  turns  his  face  from  his  own  house,  from  him- 
self, from  all  his  false  hopes  and  vain  confidences,  for 
refuge,  and  takes  his  Bible  in  his  hand  to  direct  him 
where  he  shall  flee  for  safety  and  salvation.  The 
more  a  sinner  reads  therein,  the  more  he  is  convinced 
of  the  wretched  state  and  ruined  condition  of  his 
precious,  immortal  soul,  and  of  his  necessity  of  flce- 
'ng  to  Christ  for  eternal  life  and  salvation.  As  ho 
88 


that  his  trouble  increased;  wherefore  at  length 
he  brake  hi.s  mind  to  his  wife  and  children ;  and 
thus  he  began  to  talk  to  them:  "O  my  dear 
wife,"  saiil  lie,  "and  you,  the  children  of  my 
bowels,  I  your  dear  friend  am  in  myself  undone 
by  reason  of  a  burden  that  lieth  hard  ujMin  me: 
moreover  I  am  certainly  informed  that  this  oui 
city  will  be  burned  with  fire  from  heaven :  in 
which  fearful  overthrow,  both  myself,  with  thee 
my  wife,  and  you  my  sweet  babes,  hhall  miser- 
ably come  to  ruin,  except  (the  which  yet  I  see 
not)  some  v/ay  of  escape  may  be  found,  whereby 
we  may  be  delivered."  At  this  his  relations 
were  sore  amazed ;  J  not  for  that  they  believed 
that  what  he  had  said  to  them  was  true,  but 
because  they  thought  some  frenzy  distenijier 
had  got  into  his  head;  therefore,  it  drawing 
towards  night,  and  they  hoj)ing  that  sleep 
might  settle  his  brains,  with  all  haste  they  got 

nails,  he  weeps  and  trembles  to  think  what  will  be- 
come of  him.  Reader,  was  this  ever  your  case?  Did 
you  ever  see  your  sins,  and  feel  the  burden  of  them, 
so  as  to  cry  out,  in  the  anguish  of  your  soul.  What 
must  I  do  to  be  saved?  If  not,  you  will  look  on  this 
precious  book  as  a  romance,  or  history,  which  no  way 
concerns  you;  you  can  no  more  understand  the  mean- 
ing of  it,  than  if  it  was  wrote  in  an  unknown  lan- 
guage: for  you  are  yet  carnal,  dead  in  your  sins,  lying 
in  the  arms  of  the  wicked  one  in  false  security.  But 
this  book  is  spiritual;  it  can  only  be  understood  by 
spiritually  quickened  souls,  who  have  experienced 
that  salvation  in  the  heart  which  begins  with  a  sight 
of  sin,  a  sense  of  sin,  a  fear  of  destruction,  and  dread 
of  damnation.  Such,  and  only  such,  commence  Pil- 
grims from  the  city  of  Destruction  to  the  heavenly 
kingdom. 

J  Conviction  of  sin  in  the  heart,  will  discover  itself 
to  those  about  us,  by  the  outward  conduct  and  beha' 
viour  of  the  life. 


Tin:    I'U.i.lllMS    I'liOUIlESS. 


Si» 


him  to  \ni\\  •  I. lit  the  nijjht  was  as  troiil.U-somc 
to  him  U"*  tlifduy;  whi-nt'ort',  iu'«t«:i<l  of  .s|ri|i- 
'\nf.,  lu-  >iM-iit  it  ill  .nijilis  aiul  tear".  S)  wht-ii 
tlic  iiiiiriiiii^  w:uH  r'»mc  tht-y  wmiltl  know  liow 
ho  *li<l:  lio  told  ihriii,  "  Worno  and  worst-." 
Hr  aUo  fk't  to  talking;  witli  tliciii  a^'aiii,  hut 
ihoy  U-gun  to  U-  hanli  luii.  Tlu-y  also  thou^lit 
lodriv*'  away  hi.i  di>t»'liii>fr  by  httr>h  and  surly 
larri.i^ri'  to  him;  sonntiiiu-s  tlu-y  wouhl  drridt*, 
M>au-tiiiicM  tht'y  wouhl  chidi-,  and  soiiH-tiniiM 
lh«"V  would  <|nit«'  lU'^liTt  him.  Whi-rffon'  In* 
bi-gaii  to  rrtiri'  him^olf  to  his  clianilur,  to  pray 
for  and  pity  tlu-m;  ami  also  toroiidolc  iiis  own 
niifHTy.  He  would  also  walk  .solitarily  in  the 
fields,  Hoiiietiiuesi  reading  and  Huinetinu-s  pray- 
ing; and  thus  for  some  days  he  .spent  hitt 
time. 

Now  I  saw,  u|H)n  a  time  wlu-n  he  w;ls  walk- 
iiij;  in  the  tiehls,  that  he  wius  [i\A  he  w:ls  wont) 
reading'  in  his  book,  and  preatly  distressed  in 
his  mind;  and  at  he  read,  he  liurst  out,  a.s  he 
had  done  before,  crying,  "  What  shall  I  do  to 
be  savetl  ?'t    Acts  xvi.  30,  :n. 

I  saw  al.->o  that  he  hK)ked  this  way  and  that 
way,  :iH  if  he  would  run;  yet  ho  sto<Hl  .still, 
bei'au-se  (jw  I  i)erei'ived)  he  eould  not  tell 
whieh  way  to  go.  I  looked  then,  and  saw  a 
(Man  naiue<i  Evangelist  coming  to  him;  and  he 

s'-d,  "  Wherefore  do.st  thou  cry?"  J 

He  answcre<l :  Sir,  I  perceive  by  the  lK)ok 
iu  my  hand  that  I  am  coudenuuHl  to  die,  and 


after  tliat  to  contc  to  judgment ;  and  1  find 
that  I  am  not  willing  to  do  the  lirHt,  ii'.r  ulilo 
to  do  the  second. ii  llel).  ix.  27;  Job  x\\.  21, 
22;  Kzek.  xxii.  14. 

Then  said  Kvangelist,  \\'\\\  not  willing  to 
die,  since  thi-i  life  is  attended  with  so  many 
evils?  The  man  answered,  Ik-eause  I  fear  that 
tliiH  burden  that  id  upon  my  back  {  will  sink 
ine  lower  than  the  grave,  and  I  shall  fall  into 
Tiifihrt.  I->a.  XXX.  XI.  And.  sir,  if  I  be  not  lit 
to  go  to  prison,  I  am  not  tit  to  go  to  judgment, 
ami  from  thence  to  execution  :  and  the  thoughta 
of  these  things  make  me  «Ty. 

Then  said  Kvangelist,  If  thi»  be  thy  condi- 
tion, why  standi>«t  thou  still?  He  an-iwen-d, 
Ik'cause  I  know  not  whither  to  go.  Then  he 
gave  him  u  |iarehmcnt  roll;  and  there  waa 
written  within.  "  Klce  from  the  wrath  to 
conie."*^   .Matt.  iii.  7. 

The  man  therefore  read  it,  and  looking  upon 
Kvangelist,  very  carefully,  said,  Whither  mu-*t 
I  flee?  Then  siiid  Kvangelist,  pointing  with 
his  finger  over  a  very  wiile  fiehl,  Do  you  see 
yonder  Wicket-gate?  Matt.  vii.  13,  14.  The 
man  said,  No.  Then  said  the  other,  Do  you 
see  yonder  shining  light?**  Ps.  cxix.  1<>.'»:  2 
Tet.  i.  Iti.  He  said.  I  tliink  I  do.  Then  said 
Kvangelist,  Keep  that  light  in  thine  eye,  and 
go  up  directly  thereto,  8o  «halt  thou  see  the 
gate;  at  which  when  thou  knock(.>st,  it  >hall  bo 
told  thee  what  thou  slialt  do. 


CHArTKK   ir. 


irintion  procfffis — Obntinalc  ri.Juscji  tu  nrcuin}mn>i  him — Piinblc  goe*  a.t  j\ir  (m  tlir  ulninjh 

anil  rttuniJ>. 


Sj  I  s;iw  in  my  dream  that  the  man  began  to 
ran.  Now  he  had  not  run  far  from  his  own 
door,  L»ut  hU  wife  and  children  ({wrceiving  it) 


•  Wh<n  wr  br|[io  to  Ix  wi»e  unto  t^lTBlion,  rarnni 
fri*a<l>  pronouncr  u*  tnsd  nntn  drdrucliuu ;  aud  »<J- 
%ini*(«r  rkriiBl  mriiiciDc  for  oar  *in-*ick  *oalt. 

t  Xe  toiil  «»•  rT»r  IB  c«rrr«t  for  »alt«ti<>n,  (ill  there 
W  •  er?  Is  bif  ht>ar*  to  be  laved  frbin  (he  wrath  uf  mn 
•Crt.lA^I  Ood. 

*  RrhM|<i  hrn  (hr  tcixlrr  lor*  and  ear*  of  Je*ai.  the 
(T«at  .sbephrni  and  Hiihop  of  oiuli  (o  (■n'di>(rT*»ei|, 
b«*Tv.Uilrn  •lonrr*,  in  ••-ndiiiK  KTaner!i«(,  (hat  i(,  a 
fr«*cber  of  (jo«|>«l  (rac«  and  glad  (idiiig*  of  talra. 
ttoa,  to  (hrm. 

I  A  true  roofetfioa  of  an  enliKbtened,  (eiidbl^tiBo 
Mr. 

I  Tb«  eoorictioo*  of  the  spirit  of  Qod  In  the  heart. 


began  to  cry  after  him  to  return,  (Luke  xiv.  2l> ;) 
but  the  man  put  hi.s  fingirs  in  his  care,  and  ran 
on  crying,  "Life!  life!  eU'mal  life!"    Jjo  U* 


tuakr-  a  man  feel  (be  in.'iipiiortalde  luiflrn  <>r  aio  upon 
bii  back,  and  (o  dread  the  wrath  uf  <iu<l  rwrati-d  froB 
hentro  ajjainit  lin. 

*■  The  (((xpel  nerer  leave*  (he  coitTinred  fiooer  !■ 
(he  miserable  •i(ua(ion  in  which  i(  find*  him,  witb'>at 
hope  and  relief:  but  point*  bun  (<^  .T<  iii  for  iMifely 
and  *aUalion,  that  be  roaT  flr  fr  :u)d  the 

wrath  he  feel*  in  biin>rir.  to   M;.  r,r   grwf 

of  Cbritt,  (iitnifled  by  the  \' 

••  Chrift,  and  the  m»y  !■■  t  ■•  found  villi- 

out  the  word.  The  w>rd  <lir<<-ia  to  (  britt.  and  IJm 
Spirit  ibinr*  into  the  heart,  whereby  the  (inner  $**» 
Thrift   in  ibe    word.     Tbit  make*   Ci'd'!   word    pr*- 


90 


BUNYAX'S  COMPLETE   WORK'S. 


looked  not  behind  him,  (Gen.  xix.  17 ;  2  Cor.  iv. 
18,)  but  fled  towards  the  middle  of  the  plain* 
The  neighbours  also  came  out  to  seef  him 
run :  and,  as  he  run,  some  mocked,  others 
threatened,  and  some  cried  after  him  to  return ; 
and  among  those  that  did  so,  there  were  two 
that  were  resolved  to  fetch  him  back  by  force. 
The  name  of  one  was  Obstinate,  and  the  name 
of  the  other  Pliable.  Now  by  this  time  the  man 
was  got  a  good  distance  from  them ;  but,  how- 
ever, they  were  resolved  to  pursue  him ;  which 
they  did,  and  in  a  little  time  they  overtook 
him,  Then  said  the  man,  Neighbours,  where- 
fore are  ye  come  ?  They  said.  To  persuade  you 
to  go  back  with  us ;  but  he  said.  That  can  by 
no  means  be ;  you  dwell,  said  he,  in  the  city  of 
Destruction ;  the  place  also  where  I  was  born  ; 
I  see  it  to  be  so;  and  dying  there,  sooner  or 
later,  you  will  sink  lower  than  the  grave  into  a 
place  that  burns  with  fire  and  brimstone :  be 
content,  good  neighbours,  and  go  along  with 

me.t 

What,  said  Obstinate,  and  leave  our  friends 
and  our  comforts  behind  us  I 

Yes,  said  Christian,  (for  that  was  his  name,) 
because  that  all  which  you  shall  forsake  is  not 
worthy  to  be  compared  with  a  little  of  that  I  am 
seeking  to  enjoy,  and  if  you  will  go  along  with 
me,  and  hold  it,  you  shall  fare  as  I  myselr;  for 
there  where  I  go  is  enough,  and  to  spare,  (Luke 
XV.  17  ;)  come  away,  and  prove  my  words. 

Obstinate.  What  are  the  things  you  seek, 
since  you  leave  all  the  world  to  find  them? 

Christian.  I  seek  an  "  inheritance  incorrupt- 
ible, undefiled,  and  that  fadeth  not  away ;  and 
it  is  laid  up  in  heaven,"  (1  Pet.  i.  4,  6;  Heb. 
xi.  6, 16 ;)  and  safe  there,  to  be  bestowed  at  the 
time  appointed  on  them  that  diligently  seek  it. 
Read  it  so  if  you  will  in  my  book. 

Tush  I  said  Obstinate  I  away  with  your  book; 
will  you  go  back  with  us  or  no? 

No,  not  I,  said  the  other,  because  I  have  laid 
my  hand  to  the  plough.  Luke  ix.  62. 

Obstinate.  Come  then,  neighbour  Pliable,  let 

•  When  a  sinner  begins  to  fly  from  destruction,  car- 
nal relations  will  strive  to  prevent  him  ;  but  it  is  wiser 
to  stop  our  ears  against  the  reasonings  of  flesh  and 
blood,  than  to  parley  with  them.  Carnal  afi"ections 
cannot  prevail  over  spiritual  convictions.  The  sinner 
who  is  in  earnest  for  salvation,  will  be  deaf  to  invita- 
tions to  go  back.  The  more  he  is  solicited  by  them, 
the  faster  he  will  fly  from  them. 

■f  He  who  flies  from  the  wrath  to  come,  and  leads 
«  life  of  righteousness,  is  a  gazing  stock  to  the 
world. 

X  The  genuine  spirit  of  a  sinner,  convinced  of  sin 


us  turn  again  and  go  hf>me  without  him;  there 
is  a  company  of  these  orazj^-headed  coxcombs, 
that  when  they  take  a  fancy  by  the  end,  are 
wiser  in  their  own  eyes  than  .seven  men  that 
can  render  a  reason. 

Then  said  Pliable,  Don't  revile ;  if  what  the 
good  Christian  says  is  true,  the  things  he  looks 
after  are  better  than  ours ;  my  heart  inclines  to 
go  with  my  neighbour. 

Obstinate.  What  I  more  fools  still?  be  ruled 
by  me,  and  go  back ;  who  knows  whither  ^ucb 
a  brain-sick  fellow  will  lead  you?  Go  back, 
go  back,  and  be  wise.H 

Christian.  Nay,  but  do  thou  come  with  thy 
neighbour,  Pliable ;  there  are  such  things  to  be 
had  which  I  sjiake  of,  and  many  more  glories 
besides ;  if  you  believe  not  me,  read  here  in 
this  book ;  and,  for  the  truth  of  what  is  ex- 
pressed therein,  behold,  all  is  confirmed  by  the 
blood  of  him  that  made  it.  Heb  ix.  17,  22. 

Well,  neighbour  Obstinate,  saith  Pliable,  1 
begin  to  come  to  a  point ;  I  intend  to  go  along 
with  this  good  man,  and  to  cast  in  my  lot  with 
him ;  but,  my  good  companion,  do  you  know 
the  way  to  this  desired  place? 

Christian.  I  am  directed  by  a  man,  whose 
name  is  Evangelist,  to  speed  me  to  a  little  gate 
that  is  before  us,  where  we  shall  receive  in- 
structions about  the  way. 

Pliable.  Come  then,  good  neighbour,  let  us 
be  going.     Then  they  went  both  together. 

And  I  will  go  back  to  my  place,  said  Obsti- 
nate; I  will  be  no  companion  of  such  misled 
fantastical  fellows.g 

Now  I  saw  in  my  dream,  that  when  Obsti- 
nate was  gone  back.  Christian  and  Pliable  went 
talking  over  the  plain ;  and  thus  they  began 
their  discourse. 

Christian.  Come,  neighbour  Pliable,  how  do 
you  do  ?  I  am  glad  you  arc  persuaded  to  go 
along  with  me ;  had  even  Obstinate  himself  but 
felt  what  I  have  felt  of  the  powens  and  terrors 
of  what  is  yet  unseen,  he  would  not  thus  lightly 
have  given  us  the  back. 

and  fleeing  from  destruction.  He  would  gladly  per- 
suade other  poor  sinners  to  go  with  him.  The  Ua«t 
spark  of  grace  from  God  in  the  heart  discovers  itself 
in  good  will  to  man. 

J  He  who  never  became  a  fool  in  the  eyes  of  the 
world  for  Christ,  is  not  yet  inade  wise  unto  salvation 
through  the  faith  of  ChrisL 

§  Here  see  the  dificrcnt  '!fi"ects  which  Gospel  truths 
have  upon  natural  men.  Obstinate  totally  reject! 
them.  Pliable  hears  of  them  with  joy,  believes  some- 
what of  them  for  a  season,  and  accompanies  ChristiftB 
a  little  way. 


O! 


THE  PILOniM'.  Cfi 


iv,^  rf  tllrin  wi 


,.  I,  «;  Jnlin   . 


Hiven  I  I 


li.  ."i;  M:.: 


4. 


iCtglioiiiii 


II. .-r 


BUNYAN'S  COMPLETE  WOTtKS. 


T^  ;is  upon  iiis  back.  But  I  beheld,  in  my 
dream,  tliat  a  man  came  to  him,  whose  name 
was  Help,*  and  asked  him,  WhaX,  he  did  there? 

/Sir,  said  Christian,  I  was  bid  to  go  this  way 
by  a  man,  called  Evangelist,  who  directed  me 
also  to  yonder  gate,  that  I  might  escape  the 
wrath  to  come :  and  as  I  was  going  thither  I 
fell  in  hire. 

Help.  But  why  did  you  not  look  for  the 
steps?  t 

ChrisUan.  Fear  followed  me  so  hard,  that  I 
fled  the  next  way  and  fell  iA, 

Help.  Then  said  he,  Give  me  thy  hand;  so 
he  gave  him  his  hand,  and  he  drew  him  out, 
and  set  him  upon  sound  ground,  and  bid  him 
go  on  his  w^ay.  Ps.  xl.  2, 

Then  I  stepped  to  him  that  plucked  him  out 
and  said :  Sir,  wherefore,  since  over  this  place 
is  the  way  from  the  city  of  Destruction  to 
yonder  gate,  is  it  that  this  plat  is  not  mended,  f 
that  poor  travellers  might  go  thither  with  morel 
security?   and  he  said  unto  me,  This  miry[ 
slough  is  such  a  place  as  cannot  be  mended :, it 
is  the  descent  whitber  the  scum  and  filth  that 
attends  conviction  for  sin  doth  continually  run, 
and  therefore  it  was  called  the  slough  of  De- 
spond :  for  still  as  the  sinner  is  awakened  about 
his  lost  condition,  there  arise  in  liis  soul  many  t 
fears  and  doubts,  and  discouraging  apprehen-  1 
sions,  which  all  of  them  get  together,  and  set- 
tle in  this  place :  And  this  is  the  reason  of  the 
badness  of  this  grourid. 

It  is  not  the  pleasure  of  the  king  that  this 
place  should  remain  so  bad,  (Isa.  xxxv.  3,  4;) 
his  labourers  also  have,  by  the  direction  of  his 
majesty's  surveyors,  been  for  above  these  six- 
teen hundred  years  employed  about  this  patch 

■*  The  arm  of  Christ's  omnipotent  grace,  reacheth 
forth  to  snatch  poor  sinners  from  destruction  ;  for  he 
says  to  them,  "  Thou  hast  destroyed  thyself,  but  in  me 
•-8  thine  help."  Hosea  xiii.  9. 

t  The  great  and  precious  promises  of  God,  which 
Ere  in  Christ  Jesus,  to  poor,  needy  and  distressed  sin- 
psrs. 

J  Signifying,  that  there  ia  nothing  but  despondency 
and  despair  in  the  fallen  nature  of  sinful  man;  the 
SeEt  that  we  can  do,  leaves  us  in  the  slough  of  De- 
jpi'u.i  as  to  any  hopes  in  ourselves. 


of  ground,  if  perhaps  i.,  might  have  been 
mended:  yea,  and  to  my  knowledge,  said  he, 
here  have  been  swallowed  up  at  least  twenty 
thousand  cart-loads ;  yea,  million^  of  whole- 
some instructions,  that  have  at  all  seasons  been 
brought  from  all  places  of  the  king's  domin- 
ions, (and  they  that  can  tell,  say,  they  are  the 
best  materials  to  make  good  thc^  ground  of  the 
place,)  if  so  be  it  mio-ht  have  been  mended; 
but  it  is  the^slough  of  Despond  still ;  and  so 
will  be,  when  they  have  done  what  they 
can.  J 

True,  there  are,  by  the  direction  of  the  law- 
giver, certain  good  and  substantial  steps  placed 
even  through  the  very  midst  of  this  slough ; 
but  at  such  times  as  this  place  does  much  spew 
out  its  filth,  a,g  it  doth  against  change  of 
weather,  these  steps  are  hardly  seen;  or  if  they 
be,  men  through  the  dizziness  of  their  heads 
step  beside ;  and  then  they  are  bemired  to  pur- 
pose, notwithstanding  the  steps  be  there :  but 
the  ground  is  good  when  they  are  once  got  in 
at  the  gate.  II  1  Sam.  xii.  22. 

Now  I  saw  in  my  dream,,  that  by  this  time 
Pliable  was  got  home  to  his  house.  So  his 
neighbours  came  to  visit  him ;  and  some  of 
them  called  him  wise  man  for  coming  back ; 
and  some  called  him  fool'  for  hazarding  him- 
self with  Christian ;  others  again  did  mock 
at  his  cowardliness ;  I  saying,  "Surely,  since 
you  began  to  venture,  I  would  not  have  been 
so  base  to  have  given  out  for  a  few  difficulties ;'' 
so  Pliable  sat  sneaking  among  them.  But  at 
last  he  got  more  confidence ;  and  then  they  aji 
turned  their  tales,  and  began  to  deride  pooi 
Christian  behind  his  back.  And  thus  muc' 
concerning  Pliable. 


II  That  is  the  Lord  Jc,?u?  (hrif;.  \Vc  never  find 
good  ground,  nor  safe  sounding,  nor  comfortable  walk- 
ing till  we  enter  into  possession  of  Christ  by  faith,  and 
till  our  feet  are  set  upon  Him,  who  is  the  Rock  of  Ages. 

§  They  who  affect  to  despise  real  Christians,  often 
both  express  and  feel  great  contempt  for  those  that 
cast  off  their  profession:  such  men  are  unable,  for  a 
time,  to  resume  their  wonted  confidence  among  their 
former  companions;  and  this  oicitcs  them  to  pay 
court  to  them  by  reviling  and  deriding  those  whom 
they  have  forsaken. 


THE  PILGRIM'S  PROQRKss. 


•jn 


CHAPTEl; 

itialian  Heeeived,  by  ihe  advice  of  Mr.  Worldly-wisemoi 

hil  happily  viedintj  with  Kvangelut,  rdur/M  to  tin,  lijid  j 
'J- 

"Vow  U.H  riirl'ti.ui  was  walking  soHttirily  hy  I  it  off  myself  I  cniui' 

ifar  ofrcri»s'<ing  dvlt  thi?  in  our  countr}'  t! 

'i  their  hup  wjlm  to  moot  I  dcrs;  therefore  lun   ■ 

••»«ins  the   way  to  each  you,  that  I  iiiav  be  ri.l 

that  met  him,  ■  -      •• 
A\yf\i  in    thr 

t  iwn,  antl  I        ('lirutum.  A  m 

Mil    <'amf.  :    '  ■  IV  LTr.i'    '111  '. 

\»  man,  then  meeting  with  Chrisitian,  and 

.;,,  .  ^. ......    ..i-^,,.,  ..t   i,{iiij  (for  Cliristian's  ,        ..    /  ..   «>,  -,,i. 

of  Destruction  was  !  sol;  tli'  ■  uiore  dan 


Mr.  \S Orliliy- 

me    gUfsa    of 

in,   by    I'eholfiitiff  his   hibori'dj-;    .L''iing,  by 

■'  i-ig  his  (>iglk8  and  groans,  an'i  the  like, 

thufl    to   enter  into    some    ^alk   with 

•^-Tn    H'^w    Tif>w.   troM    fellow, 


bad!     Ai 


itUu 

u  wilt  be  nil 

e.!  bv  h 

i« 

met 

(vith  somcthin),',  a.- 

I 

fori 

see  the  dirt 

of  ti. 

upon 

thoe;  but  that  - 

of  the  sorrows  that  do 

111  • 

" 

tlr 
tl. 

'.  and,  in 

a  w- 

I;i8t    ttNJU    a    wit'e    anu 
but  I  am  i>o  laden  with  thi.n 


lii^nrken  to  me 

■iixl.   I   W'  itui 


hand. 


^etnon.  How  eu: 

-t? 

V.\-     r...ilii!i'      fbU     bi. 


ttco  Uod  uatii  bestowed 
is  that  which   I  leek 


•n. 


^TBJ>,  ail  1  |irc*.    n  •   w»rT<  V  orifi  oni/.       •m.-uui 


9-4 


BUNTAN'S  COMPLETE  WORKS. 


Chiistv'-n.  I  know  what  I  would  obtain ;  it 
is  ease  feom  my  heavy  burden. 

Worldhj-wheman.  But  why  wilt  thou  seek 
for  ease  this  way,  seeing  so  many  dangers 
attend  it?  Especially  since,  hadst  thou  but 
patience  to  hear  me,  I  could  dirept  thee  to 
the  obtaining  of  what  thou  desirest,  without 
th<?  dangers  th^t  thou  in  this  way  wilt  run 
thyself  into.  Yea,  and  the  remedy  is  at  hand. 
Besides  I  will  add,  that  instead  of  these  dan- 
gers, thou  shalt  meet  with  much  safety,  friend- 
ship, and  content. 

Chrixtim.  Sir,  I  pray,  open  this  secret  to  me. 

Worldiij-V'isevian.  Why,  in  yonder  village, 
(the  village  is  named  Morality,)  there  dwells 
a  gentleman,^  whose  name  is  Legality,  a  very 
judicious  man,  and  a  man  of  very  good  name, 
tl.'i*  li.T^  skill  to  help  men  off  with  such  bur- 
dens as  thine  \i  from  their  shoulders ;  yea,  to 
my  knowledge,  he  hath  done  a  great  deal  of 
irood  this  way :  ay,  and  besides,  he  hath  skill 
to  cure  those  that  are  somewhat  crazed  in  their 
wits  with  their  burdens.*  To  him,  as  I  said, 
thou  mayest  go,  and  be  helped  presently. 
His  house  is  not  quite  a  mile  from  this  place ; 
and  if  he  should  not  be  at  home  himself,  he 
hath  a  pretty  young  man  to  his  son,  whose 
name  is  Civility,  that  can  do  it  (to  speak  on) 
as  well  as  the  old  gentleman  himself.  There, 
I  say,  thou  mayest  be  eased  of  thy  burden ; 
and  if  thou  art  not  minded  to  go  back  to  thy 
.  former  habitati<-)n,  as  indeed  I  would  not  wish 
thee,  thou  mayest  send  for  thy  wife  and  chil- 
dren to  thee  to  this  village ;  where  there  are 
houses  now  stand  empty,  one  of  which  thou 
mayest  have  at  reasonable  rates :  provision  is 
there  also  cheap  and  good;  and  that  which 
will  make  thy  life  more  happy,  is  to  be  sure, 
there  thou  shalt  live  by  honest  neighbours,  in 
credit  and  good  fashion. 

Now  was  Christian  somewhat  at  a  stand; 
but  presently  he  concluded,  if  this  be  true 
which  this  gentleman  hath  said,  my  wisest 
course  is  to  take  his  advice ;  and  with  that  he 
thus  further  spake. 

ChrisHan.  Sir,  which  is  my  way  to  this  hon- 
est man's  house  ? 

*  Mr.  Wprldly-wiseman  prefers  Morality  to  Christ, 
the  Strait  'jrate.  This  is  the  exact  reasoning  of  the 
flesh.  Carnal  reason  ever  opposes  spiritual  truth. 
The  notion  of  justification  by  our  own  obedience  to 
God's  law,  erer  works  in  us,  contrary  to  .the  law  of 
justification  by  the  obedience  of  Christ  and  living 
faith  in  his  blood.  Self-righteousness  is  as  contrary 
to  tho  faith  of  Christ  as  indulging  the  lusts  of  the 
flesh. 


Worldly-vnseman.  Do  you  see  yonder  high 
hiU? 

Christian.  Yea,  very  well. 

Worldli/- Wiseman.  By  that  hill  you  must  go, 
and  the  first  house  you  come  at  is  his. 

So  Christian  turned  out  of  his  way  to  go  to 
Mr.  Legality's  house  for  help.f  But  behold, 
when  he  was  got  now  hard  by  the  hill,  it 
seemed  so  high,  and  also  that  side  of  it  that 
was  next  the  wayside  did  hang  so  much  over, 
that  Christian  was  afraid  to  venture  further, 
lest  the  hill  should  fall  on  his  head ;  wherefore 
there  he  stood  still,  and  wotted  not  what  to  do. 
Also  his  burden  now  seemed  heavier  to  him 
than  while  he  was  in  the  way.  There  came 
also  flashes  of  fire  out  of  the  hill,  that  made 
Christian  afraid  that  he  should  be  burned, 
(Exod.  six.  16,  18;  Hob.  xii.  21 ;)  here  there- 
fore he  sweat  and  did  qua^e  for  fear.  And 
now  he  began  to  be  sorry  that  he  had  taken 
Mr.  Worldly-wiseman's  counsel.  And  with 
that  he  saw  Evangelist  %  coming  to  meet  him ; 
at  the  sight  also  of  whom  Ee  began  to  blusli 
for  shame.,  So  Evangelist  drew  nearer  and 
nearer :  and,  coming  up  to  him,  he  looked  upon 
him  with  a  severe  and  dreadful  countcnaiio'. 
and  thus  began  to  reason  with  Christian 
,  "What  dost,  thou  here,  Christian?  saiu  ir 
At  which  words  Christian  knew  not  what  t',> 
answer;  wherefore  at  present  he  stood  speecli 
less  before  him.  Then  said  Evangelist  furthcj-, 
Art  thou  not  the  man  that  T  found  cryiu 
without  the  walls  of  the  cil v  of  De&trnc 
tion  ? 

Christian.  Yes,  dear  sir,  I  um  o^lc  juiui. 

Evangelist.  Did  not  I  direct  thee  the  way  to 
the  little  Wicket-gate? 

Yes,  dear  sir,  said  Christian. 

Evangelist.  How  is  it  then  that  thqu  art  so 
quickly  turned  aside?  for  thou  art  now  out  of 
the  way. 

Chiistian.  I  met  w'ith  a  gentlemau,  «.-  -.,,  .i>  ,x,-, 
I  had  got  over  the  slough  of  Despond,  who 
persuaded  me  that  I  might  in  the  village  be- 
fore me  find  a  man  that  could  take  off  my  bur- 
den. 

Evangelist.  What  was  he? 

f  And  a  sad  turn  it  proved  to  him;  for  He  turr.e  i 
from  the  work  of  Christ,  for  his  .salvation,  to  his  o\i 
works  and  obedience;  so  did  the  Galatians  of  ol'i 
Mark  the  consequence :  Christian  is  afraid  that  Mc-unt 
Sinai,  all  the  dreadful  curses  of  the  law,  would  fall 
on  his  head.. 

{  Evangelist  findeth  Christian  under  Mount  Sinai, 
and  looketh  severely  upon  him.  See  the  effect  of  dis 
obeying  the  Gospel. 


THE  PILGRIM'S   > 
■Vm.  Ho  looked  like  a  gentlcnmii,*  kind  I  cning,  "  W. 


wlion  I 


BUNYAN'S  COMPLETE  WORKS. 


t.t  "prefer  it  before  the  treasures  in  Egypt.' 
Heb.  xi.  25,  26.  Besides,-  the  Kiug  of  Glory 
hath  told  thee,  that  "  he  that  will  save  his  life 
shall  lose  it ;"  and,  "  He  that  comes  after  me, 
and  hates  not  his  father,  and  mother,  and  wife, 
and  children,  and  brethren,  and  sisters,  yea, 
and  his  own  life  also,  cannot  be  my  disciple." 
Matt.  X.  37,  39 ;  Mark  viii.  34,  35 ;  Luke  xiv. 
2<3,  27 ;  John  xii.  25.  I  say,  therefore,  for  a 
man  to  labour  to  persuade  thee  that  that  shall 
be  thy  death,  without  which  the  truth  hath 
said  thuu  canst  not  have  pti^rnfll  life  :  tliis  doc- 
trine thou  must  abhor. 

Thirdly.  ThoU  must  Ji;U«  his  otuiu^  i.i  Lhy 
feet  in  the  way  that  leadcth  to  the  ministra- 
tion of  death.  And  for  this  thou  must  con- 
sider to  whom  he  sent  thee,  and  also  how 
unable  that  per.son  ^\ai>  to  deliver  thee  from 
thy  burden. 

He  to  whom  thou  wast  sent  for  ease,  being 
by  name  Legality,  is  "  the  son  of  the  bond- 
woman which  now  is,  and  is  in  bondage  with 
her  cliiidren,"  (Gal.  iv',  21,  27;)  and  is,  in  a 
mystery,  this  Mount  Sinai  which  thou  hast 
feared  will  fall  on  thy  head.  Now  if  she  with 
her  children  are  in  bondage,  how  canst  thou 
expect  by  them  to  be  made  free?  This  Legal- 
ity therefore,  is  not  able  to  set  thee  free  from 
thy  burden.  No  man  was  as  yet  ever  rid  of 
his  burden  by  him  ;  no,  nor  ever  is  like  to  be. 
"Ye  cannot  be  justified  by  the  works  of  the 
hiw ;  f'  r  by  the  deeds  of  the  law  no  man  living 
(■1:1  1  rid  of  his  burden:"  therefore,  Mr. 
V  nan  is  a  liar,  and  Mr.  Legality  a 

ilititi  .!jju  1  or  his  son  Civility,  notwithstand- 
ing his  simpering  looks,  he  is  but  a  hypocrite, 
and  cannot  help  thee.  Believe  me,  there  is 
nothing  in  ail  this  noise  that  thou  hast  heard 
of  these  sottish  men,  but  a  design  to  beguile 
thee  of  thy  salvation,  by  ttirning  thee  from  the 
way  in  ^vliirli  I  had  set  thee.*  After  this 
Evangelist  carui.l  aloud  to' the  heavens  for 
confirmation  oi'  what  he  had  said;  and  with 

that  there  came  words  and  fire  out  of  the 

-  _,  . 

■■  The  Gos]>el  i/uy.'--  no  respect  to  demure  looks,  and 

■.  .  uiiptiliod' face  ;  but  pronounces  such  cheats,  hypo- 

criios,  and  beguilers,  who  turn  souls  from  the  cross  of 

Christ,  and  tho  way  of  salvation  bv  him,  to  trust  jn 


}"L-. ^ali'.y  lA  as  great  au„fjiei!j>  to  the  ciuiS  of 
Ciirisi,  as  Licentiousness;  f'or  it  keeps  the  soul  from 
•i<)i\Ax\%  to  believiug  in,  and  trusting  wholly  to  the 
blood  of  Christ  for  p&rdou,  and  the  righteousness  of 
I''.',  ist  for  justification;  so  that  it  keeps  the  soulin 
',  ij.'igo.  and  swells  the  mind  with  firide,  while  TA- 


mountain  under  which  poor  Christian  stood, 
that  made  the  hair  of  his  flesh  btand  up.  The 
words  were  thus  pronounced :  "  As  many  as  are 
of  the  works  of  the  law  are  under  the  curse : 
for  it  is  written.  Cursed  is  every  one  that,  cou- 
tinueth  not  in  all  things  which  are  written  in 
the  book  of  the  law  to  do  them."  f   Gal.  iii.  10. 

Now  Christian  looked  for  nothing  but  death, 
and  began  to  cry  out  lamentably ;  even  cursing 
the  time  in  which  he  met  with  Mr.  Worldly-, 
Wiseman ;  still  calling  himself  a  thousand  fools 
for  hearkening  to  his  counsel.  He  also  was 
greatly  ashamed  to  think  that  this  gentleman's 
arguments,  flowing  only  from  the  flesh,  should 
have  the  prevalency  with  him  as  to  cause  him 
to  forsake  the  right  way.  This  done,  he  applied 
himself  again  to  Evangelist  in  words  and  sense 
as  follows : 

Sir,J  what  think  you?     ^.    .... ...  ....y  ^  .^ .. . 

May  I  now  go  back,  and  go  up  to  the  Wicket- 
gate?  Shall  I  not  be  abandoned  for  this,  and 
sent  back  from  thence  ashamed?  I  am  sorry 
I  have  hearkened  to  'this  man's  counsel ;  but 
may  my  sin  be  forgiven? 

Then  said  Evangelist  to  him,  thy  sin  is  very 
great,  for  by  it  thou  hast  committed  two  evil^  : 
thou  hast  forsaken  the  way  that  is  good,  tu 
tread  in  forbidden  paths;  yet  will  the  man  ; ' 
the  gate  receive  thee,  for  he  has  good  will  for 
men  ;  only,  said  he,  take  heed  that  thou  tu  )i 
not  aside  again,  "lest  thou  perish  from  tli..' 
way  when  his  wrath  is  kindled  bvtt  a  little." 
Ps.  ii.  12.  Then  did  Christian  address  him- 
self to  go  back,  and  Evangelist,  after  he  had 
kissed  him,  gave  him  one  smile  and  bid  him 
God  speed.  1|  So  he  went  on  with  liaste,  neither 
spake  he  to  any  man  by  the  way,  nor  if  any 
asked  him  would  he  A-ouchsafe  them  an  an- 
swer. He  went  like  one  that  was'all  the  while 
treading  on  forbidden  ground,  and  could  by  no 
means  think  himself  safe,  till  again  he  was  got 
into  the  way|  which  he  left  to  follow  Mr. 
Worldly-Aviseman's  counsel. 

X  Christian  inquires  if  he  may  yet  be  h.appy.  Legal 
hopes  will  bring  on  distress  of  soul,  and  despondency 
of  spirit,  as  well  as  outward  sins;  there  is  no  hope  of 
a  sinner's  being  comforted  by  the  cross  of  Christ,  tL'J 
he  is  made  sensible  of  this. 

|]  Nothing  but  the  Gospel  of  Christ  can  direct  ouir 
steps  in  the  right  way,  and  bring  peace  and  comfort 
to  our  souls.  It  salutes  us  with  a-ohpring  smiic,  a 
■kiss  of  peace,  and  a  blessing  of  consolation ;  and  hence 
it  wings  our  peace  to  Christ  and  holiness. 

§  Tho  faithful  minister  must  warn  young  converts 
not  to  turn  asidi;  nor  can  any  soul  ever  find  confi- 
dence or  comfort,  till'' they  are  conscious  of  having 
regained  the  way  they  had  forgotten. 


THE  PILGRIM'S  FROORESS. 


97 


ChrUdan  urriiff  nt  f'".'   M  icK'-.  jutc,  xxhtrc  he  kn>jr',->,  ni,_d  vi  kindly  rcc'iv- 

ChriMian.  Now  I  bogiu  to  reap  tlu    I  cucfila 
of  my  hoziirdrt. 

Good-wiU.  But  how   is    it  that   you  come 
alono? 

Christian.  Because  none  of  my  nriglilxurB 

'    ■-  lunger,  an  I  saw  mine. 

Did  any  of  thcui  know  of  yooi 

i'hriitian.  Yes,  my  wife  and  ehildron  urn 

ine  at  tlie  first,  and  called  :ift<-r  mo  to  turn 

;'/:iin;    also  Home   of   my   ueigbboun*    sIixkJ 

md  CAlling  lifter  me  to  return  ;  >iut  I  put 

-    -Ti  my  eara  and  w)  cuiT! 

.  But  did  none  oft). 


'inate  and  Pliv.'  !«  ; 
l»ut  w 
vail,  C'    ■ 
came  witli  mo>'u  little  way. 

Good-ic'M.  But  why  did  be  not  f  -  ■■ 

Chrittian.  We  indeed    ciimc 
until  \. 
the  wl 

was  my  neigbi">ur   1 
would   not  adventur 
getting  out  again  on  ' 
house,  he  told  me  I  .-n..in'i  ]■ 
country  alone  for  all  him;  so  h' 

'  :in)e  tmne;  he  after  Obstiuaa,  am:  i  .'> 


of  tini'.'  I  ■    ■                    ip  to 

»vf«r  the                             writ- 

t<  ■ 

it  sbtiil   ito  u|«eucvi    unto 

JiiU 

He  knocked, 

therefore,  more  than  once  or 

»»ice,*  saying— 

<<  v(..-  r  ...» 

Will  he  within 

•h  I  have  hern 

•v..     Thon  ahall  1 

N    • 

'  luting  praise  on  hij;h." 

'..• 

ill,  who  asked  biiu  wl< 

lice  he  came?  and  wh:i 

'.o  Mount  Zion,  that  I  may  be  delivered 

nil  the  wrath  '  I  would,  therefore, 

I r.  since  I  am  that  by  thid  gate  is 

iv  thither,  kr.Av  r.  you  are  willing  to  let 

I  all  my  lio:  .1,1  said  he. 
^    ried  the  gati-. 

So  when   Christian  was  stepping    in,  the 

*'    '■-■■     :\  pull.l     Tht-n  said  Cliriatiiin, 

it?    The  other  told  him.  "A 


I  Good -will. 


if  haply  they  may  die  before  thoy  [  him,  that  1. 

ristian.  I  rejoice  and  trembh  . 
('  the  gat 


go  into  the 


towv'i.- 


•  baa  »o(^ 


BUNYAN'S  COMPLETE   WORKS. 


■rood-mll  Oh.!  did  he  light  upon  you? 
What,  he  would  have  had  you  have  sought 
for  ease  at  the  h^iids  of  Mr.  Legality !  they 
are  both  of  th^m  very  cheats.  But  did  you 
take  his  counsel  ? 

Christian.  Yes,  as  far  as  I  durst.  I  went  to 
find  out  Mr.  Legality,  until  I  thought  that  the 
mountain  that  stands  by  his  house  would  have 
fallen  on  my  head;  whenefore  th--'  T  v.-as 
forced  to  stop.* 

GQod-%nll.  That  mountain  has  been  the 
death  of  many,  and  will  be  the  death  of  many 
more.  It  is  well  you  escaped  being  dashed  in 
pieces  by  it. 

Chnfitian.  Why,  truly,  I  "do  not  know  what 
had  become  of  me  there,  had  not  Evangelist 
happily  met  me  again  as  I  was  musing  in  the' 
midst  of  my  dumps ;  but  it  was  God's  mercy 
that  he  came  to  me  again,  for  else  I  had  never 
come  hither.  But  now  I  am  come,  such  a  one 
■■IS  I  am,  more  fit  indeed  for  death  by  that 
mountain,  than  thus  to  stand  talking  with  my 
Lord.  But,  oh !  what  a  favour  is  this  to  me, 
that  yet  I  am  admitted  entrance  here.f 

Good-will.  We  make  no  objections  against 
any,  notwithstanding  all  that  they  have  done 
before  they  come  hither.     "  They  in  no  wise 

the  believer  to  triumph  in  his  righteousness  and 
salvation. 

*  Though  Jesus  knows  what  is  in  man,  and  all  his 
■/ay-,  yet  ho  will  bring  the  soul  to  confession  unto 
bim.  See  the  loving  heart  of  Christ  to  sinners,  and 
the  free  communication?  he  admits  them  to  with  him- 
self. 0  yo"  his  people,  pour  Out  your  hearts  before 
hire  :  God  is  a  refuge  for  us.  Ps.  Ixii.  8. 

'  It  is  a  sure  sign  of  a  genuine  work  of  grace,  when 
i  tjj  heart  ascribes  all  to  grace.  Here  is  no  ascribing 
anything  to  his  own  wisdom  or  power;  but  his  escape 
from  destruction,  and  being  yet  in  the  way  of  salva- 
tion, are  wholly  resolved  into  the  grace  of  the  Gospel, 
the  mercy  of  God,  and  in  his  free  favour,  and  almighty 
power.  It  is  swoct  to  converse  with  Jesus,  of  his  free 
grace  to  wretched  and  unworthy  sinners.  Do  not  you 
find  it  so  ?   ' 

J  Christian  is  afraid  of  losing  his  way;  a  blessed 
sign  of  a  gracious  heart,  when  it  possesses  godly 
jealousy. 

II  Christian,  being  admitted  at  the  strait  gate,  is  di- 
rected in  the  narrow  way.  In  the  broad  road  every 
man  may  choose  a  path  suited  to  his  inclinations,  shift 
about  to  avoid  .diffi<"ulties,  or  accommodate  himself  to 
circumstances;  and  he  will  be  sure' of  company  agree- 
able to  his  taste.  But  Christians  must  follow  one  an- 
other, in  the  narrow  way  along  the  same  track,  sur- 
mounting difficulties,  facing  enemies,  and  bearing 
hardships,  without  any  room  to  evade  them:  nor  is 
any  indulgence  given  to  difTerent  tastes,  habits,  or 
propensities.  It  is  therefore  a  straitened,  or  as  some 
render   the  Viord,  an  afflicted   way — being  indeed  an 


are  cast  out,"  (John  vi.  27 ;)  and  therefore, 
good  Christian,  come  a  little  way  with  me,' 
and  I  will  teach  thee  about  the  way  thou 
must  go.  Look  before  thee;  dost  thou  sec 
this  narrow  way?  that  is  the  way  thou  must 
go.  It  was  cast  up  by  the  patriarchs,  prophets, 
Christ,  and  his  apostles,  andit.is..-«s-straight 
as  a  rule'TaiTmake'itTIElmis  the  way  thou 
must  go.  .  - 

But,  said  Christian,!  are  there  no  turnings  nor 
windings,  by  which  a  stranger  may  lose  his  way  ? 

Good-will.  Yes,  there  are  many  ways  butt 
down  upon  this,  and  they  are  crooked  and  wide ; 
but  thus  thou  must  distinguish  the  right  from 
the  wrong,  the  right  only  being  ||  strait  and 
narrow.  Matt.  vii.  18,  14. 

Then  I  saw  in  ray  dream  that  Christian  asked 
him  further,  if  he  could  not  help  him  off  with 
the  burden  that  was  upon  his  back ;  for  as  yet 
he  had  not  got  rid  thereof,  nor  could  he  by  anf 
means  get  it  off  without  help. 

He  told  him.  As  to  thy  burden,  be  content 
to  l:?ear  it  until  thou  comest  to  the  place  of  de- 
liverance ;  §  for  there  it  will  fall  from  thy  back 
of  itself. 

Then  Christian  began  to  gird  up  his  loins, 
and  to  address  himself  to  his  journey.     So  the 

habitual  course  of  repentance,  faith,  love,  self-denial, 
patience :  in  a  word,  a  full  conformity  to  the  will  of 
God,  according  to  the  Scriptures.  Christ  himself  is 
the  way,  by  which  we  come  to  the  Father;  and  by 
living  faith  which  works  by  love,  we  are  "  set  in  tba 
way  of  his  steps."  This  path  is  also  .Iraight,  as  op- 
posed to  the  crooked  ways  of  men :  for  it  consists  in 
an  uniform  regard  to  piety,  integi-ity,  sincerity,  ami 
kindness,  at  a  distance  from  all  the  hypocrisies,  frauds. 
and  artifices,  by  which  ungodly  men  wind  about  t(, 
avoid  detection,  keep  up  their  credit,  deceive  othei>, 
or  impose  on  themselves.  The  question  proposed  by 
Christian  implies  that  believers  are  more  afraid  of 
missing  the  way  than  of  encountering  hardships  in  it : 
and  Good-will's  answer,  that  many  ways  butted  down- 
on  it5  or  opened  into  it,  in  varions  directions,  shows 
that  the  careless  and  jelf-willed  are  extremely  liable 
to  be  deceived;  but  it  follows  that  all  these  ways  aro 
crooked  and  wide;  they  turn  aside  from  the  direct  line 
of  living  faith  and  holy  obedience,  and  are  mpre 
soothing,  indulgent  and  pleasing  to  corrupt  nature 
than  the  path  of  life;  which  \'os  xlrai^ht  f'^rwnvfl,  and 
is  every  where  contrary  to 
mind. 

g  There  is  no  deliverance  froiu  tho  guilt  rual  burden 
of  sin,  but  by  the  death  of  Christ.  Here  observe,  that 
though  a  sinner,  at  his  first  coming  to  Christ,  find  some 
comfort  and  encouragement,  yet  he  may  not  for  some 
time  have  a  clear  sense  of  pardon  and  assurance  of  the 
forgiveness  of  his  sins,  but  he  may  still  feel  the  bur- 
den of  them.  But  by  faith  in  Jesus  he  shall  be  adopted 
into  the  family  of  heaven. 


m^ 


hf!  told  him  thnt  hy  tV. 
a  from  V 


THE  PILGRIM'S  rROORKSS. 


r.i 


Christian  dclightjHllif  entertained  at  the  Interpreter' tt  Aoi/f 


I  till  he  came  < 
■  .,     where  he  kiiu.  ,.•  .i 
one  came  to  the  dftor  and 

••««  trnvollor,  who  wn.** bid 


iC  ma^tor  of  the  bouse.     .S)  he 

;..r  ,,r  ii  A  hoiLHC,  who  after  a 

Hn,  and  a^ked  him 


1  hen  aaid  Christian,  Wli 
Interpreter.  The  man 

one  of  a  thousand ;  he  < 

iv.  l.'>,)  trav;i 

10,)  uiid   III  : 

born.     And  wlierea«  ihoii 

(.y<*8  lifted  up  t«i  I.  •:.^.•l. 

his  hand,  and  tli' 

lips;  it  =    ' 

and  uii' 

thou  ^' 

riif  n  ;   . 


le  m  !  «ir 
nrofT,  f'oi'K^  in;  I  will 


••     .'  'I  1111     U  I 

tiau  I  wiiv;  v 


Am 


BUJSl,... 


COMPLETE   WOBKS. 


for  a  man  to  sweep.  Now  when  he  began  to 
sweep,  the  dust  began  so  abundantly  to  fly 
about,  that  Christian  had  almost  therewith 
been  choked.  Then  said  the  Interpreter  to  a 
damsel  that  stood  by.  Bring  hither  water  and 
sprinkle  the  room;  the  which  when  she  had 
done,  it  was  swept  and  cleansed  with  plea.sure. 

Then  said  Christian,  What  means  this? 

The  Interpreter  answered,  This  parlour  is 
the  heart  of  a  man  that  was  never  sanctified  by 
the  sweet  grace  of  the  Gospel ;  the  dust  is  his 
original  sin  and  inward  corruptions,  that  have 
defiled  the  whole  man.  He  that  began  to  sweep 
at  first  is  the  law;  but  she  that  brought  water 
"and  did  sprinkle  it  is  the  Gospel.  Now  where- 
as thou  sawest  that,  so  soon  as  the  first  began 
to  sweep,  the  dust  did  so  fly  about,  that  the 
room  by  him  could  not  be  cleansed,  but  that 
thou  wast  almost  choked  therewith;  this  is  to 
show  thee,  that  the  law,  instead  of  cleansing 
the  heart,  by  its  working,  from  sin,  doth  re- 
vive, put  strength  into,  and  increase  it  in  the 
soul,  even  as  it  doth  discover  and  forbid  it ;  for 
it  doth  not  give  power  to  subdue  it.  Rom.  v. 
20;  vii.  7,  11;  1  Cor.  sv.  66. 

Again  as  thou  sawest  the  djftnsel  sprinkle  the 
room  with  water,  upon  which  it  was  cleansed 
with  pleasure ;  this  is  to  sh6w  thee,  that  when 
the  Gospel  comes  in  the  sweet  and  precious  in- 
fluences thereof  to  the  heart,  then,  I  say,  €iven 
as  thou  sawest  the  damsel  lay  the  dust  by 
sprinkling  the  floor  with  water,  so  is  sin  van- 
quished and  subdued,  and  the  soul  made  clean 
tiirough  the  faith  of  it,  and  consequently  fit  for 
the  King  of  Glory  to  inhabit.*  John  x'lx.  21, 
23;  XV.  ?.:  Aces  xv.  9:  Rom.  xvi.  21  20;  Yj.'h. 

L   cH^V    muiCUV^r,  111    iiiv'   ^li^aiil,   uiiiij    I'.j    iu- 

terpreter  took  him  by  the  hand,  and  had  him 
into  a  little  room  where  sat  two  little  children, 
each  one  in  his  chair.  The  name  of  the  eldest 
was  Passion,  and  the  name  of  the  other  Pa- 
tience. Passion  seeme'd  to  be  much  discon- 
tented; but  Patience  was  very  qtiiet.    Then 

*Now  judge  by  this, trhether  you  are  under  the 
law,  or  the  Gospel.  Have  you  ever  found  in  yourself 
what  is  here  described?  1st.  Of  the  law,  have  you 
ever  felt  your  lusts  and  corruptions  irritated,  and  sin 
made  to  abound  in  you,  as  to  your  perception  and  feel- 
ing by  the  commandment  working  in  you  all  manner 
of  concupiscence?  for  without  the  law  sin  was  dead. 
Rom.  vii.  8.  Has  the  application  of  the  law  to  your 
iSOBScience  made  sin  to  revive  in  you,  so  as  that  you 
died  to  all  your  former  hopes  of  being  justified  by  your 
ibedience  to  the  law  ?  If  not  you  are  yet  dead  in  sin, 
:i;]J  cli-ave  to  legal  hopes  and  vainconfidenoe.  But  if 
'arough  the  law  you  become  dead  to  the  law,  has  the 


Christian  asked,  What  is  the  reason  of  tlu 
discontent  of  Passion?  The  Interpreter  an- 
swered, The  governor  of  them  would  have  him 
stay  for  his  best  things  till  the  beginning  of  the 
next  year.:  but  he  will  have  all  now.  Bir 
Patience  is  willing  to  wait." 

Then  I  saw  that  one  came  to  Passion  an' 
brought  him  a  bag  of  treasure,  and  pourcii 
down  at  his  feet ;  the  which  he  took  up  an(. 
rejoiced  therein,  and  withal  laughed  Patier-;  • 
to  scorn.  But  I  beheld  but  a  while,  and  ]..: 
had  lavished  all  away,  and  had  nothing  lo;  i 
him  but  rags. 

Then  said  Christian  to  the  Interpreter,  Ex- 
pound this  matter  more  fully  to  me. 

So  he  said,  These  two  lads  are  figures:  Pas- 
sion, of  the  men  of  this  world ;  and  Patienor , 
of  the  men  of  that  which  is  to  come.  For  :i- 
here  thou  seest  Passion  will  have  all  now  tl  i 
year,  that  is  to  say,  in  this  world;  so  are  tl;c 
men  of  this  world,  they  must  have  all  their 
good  things  now,  they  cannot  stay  till  nex" 
J  year — ^that  is,  ui^til  the  next  world,  for  their 
portion  of  good.  That  proverb,  "A  bird  in 
the  hand  is  worth  two  in  the  bush,"  is  of  mo  e 
authority  with  them  than  are  all  the  divine 
testimonies  of  the  good  of  the  world  to  con.  •, 
But  as  thou  sawest  that  he  had  quickly  lavish  >,  ' 
all  away,  and  had  presently  left  him  nothii.^ 
but  rags ;  so  will  it  be  with  all  such  men  at  the 
end  of  this  world. f 

Then  said  Christian,  Now  I  see  that  Patience 
has  the  best  wisdom,  and  that  upon  many  ac- 
counts : — because  he  stays  for  the  best  things  : 
and  also  because  he  will  have  the  glorj'  of  his 
'.\V>^n  the  other  has  nothing  but  rags. 

'erpreter.  Nay,  you  may  add  another, 
^\ii — the  glory  of  the  nest  world  will  nevei^ 
wear  out,  but  these  are  suddenly  gone.    There-  , 
fore  Passion  had  not  so  much,  reason  to  laugh 
at  Patience  because  he  had  his  good  things 
first,  as  Patience  will  have  to  laugh  at  Passion 
because  he  had  Ixis  best  things  last ;  for  /r«««^ 
must  give  place  to  laU,  because  hsf  must  have 

Gospel  come  to  you  with  its  reviving,  comforting, 
sanctifying  influence  ?  Has  it  made  Chrihi'a  blood 
and  righteousness  precious  to  your  soul,  and  given 
you  the  victory  of  faith  over- the  law,  sin,  and  death f 
If  so,  go  on  your  way  rejoicing. 

j-Carxial  men  seek  nothing  more  than  the  gratifica- 
tion of  their  senses;  their  end  will  be  the  loss  of  all/ 
thing?  and  the  destruction  of  their  own  souls.  Buti 
the  just  live  by  faith  on  Jesus,  and  in  bop-  of  joys  ta 
come;  their  end  will  be  glorious;  for  they  shall  ro- 
ccivi;-  the  end  of  their  faith,  the  salvation  of  theif 
soula,  and  the  everlasting  eninyniint  df  Christ  ii 
glory. 


e^ 


THE  PILGRIM'S   PROGRESS. 


101 


its  time  to  come;  but  latt  given  place  to  imth- 
in^r,  for  there  is  not  uiiotlier  to  succeed:  he, 
tlieret'ire,  thnl  hath  hi.-*  portion /<>.</ inu.st  needs 
haven  time  to  spend  it;  but  lie  tliiit  has  his 
portion  tiut  must  have  it  Ixstingly  ;  therefore  it 
is  said  of  Dives,  "In  thy  lifetime  thou  receiv- 
e<lst  thy  gu<Hl  things,  and  likewisu  Lazarus 
evil  things ;  but  now  he  is  comforted,  and  thou 
art  tormented."  Luke  xiv.  19,  .'U. 

ChriMian.  Tlien  I  perceive  it  is  not  best  to 
covet  things  th»t  are  now,  but  to  wait  for 
things  to  come. 

fnlfrjtretrr.  You  say  truth  ;  "  For  the  things 

aat  are  seen  are  temporal ;  but  the  things  that 

aic  not  seen  are  eternal,"  (2  Cor.  iv.  18;)  but, 

thougii  this  be  so,  yet  since  things  pri'sent  and 

our  Heshly  appetite  are  such  near  neighbours 

•'<  to  another;  and  again,  because  things  to 

:ne  and  carnal  sense  are  such  strangers  one 

another;  therefore  it  is  that  the  first  of  these 

•suddenly  fall  into  amity,  and  that  diMancein 

<-oiitinually  between  the  second.* 

Then  I  saw  in  my  dream  that  tiic  Interpre- 

r  took  Christian  by  the  hand,  and  led  him 

into  .1  place  where  Wiisailrc  buvijiug  against  a 

wall,  and  one  stiuiding  by  it  always  cju-^ting 

ich  water  upon  it  to  quench  it;  yet  did  the 

burn  higher  and  hotter. 
Then  said  Christian,  What  means  this? 
riie   Litorpreter  answered.  This  fire  is  the 

•  rk  of  grace  that  is  wrought  in  the  heart ;  he 
it  casts  water  ujion  it  to  extinguish  and  put 

.:  out,  is  the  Devil ;  but  in  that  thou  .ncest  the 
fire  notwithstanding  burn  higher  and  hotter, 
thoti  shalt  also  gee  the  reason  of  that.  fMj  he 
had  him  alHutt  to  the  back  si«le  of  the  wall, 
will  ••.■  \\>-  -.iw  a  num  with  a  vessel  of  oil  in  his 
hati'I.  of  wiiich  he  did  al.so  continually  cast, 
but  secretly,  into  the  fire. 

Titen  said  Christian,  What  means  this? 

The  Inteqireter  answernl,  Thia  in  Christ, 
who  conttnaally  with  the  oil  of  his  grace  nuiin- 
tains  the  work  already  Ix'gun  in  the  heart ;  by 
ti'  ;"  which,  notwi''  -  what  the 

D'  •,  the  souls  of  In-  _  j-rovcgra- 

*  Hem  t««  th«  precioocncM  and  glory  of  fiiilh;  it 
0*a»»th  lD«  foul  to  iu4k«  »  pro|(cr  c«ttaia(«,  and  lot  » 
dno  Ta*  i«  on  Ihinf  •  ;  it  piorcvth  tbrouxh  lh«  ubjr«(« 
of  t.-a*  ao>i  «<■!>*«,  and  fixei  upon  glurjr  and  ricrnitiv 
ThiJ  if  the  proj-«r  character  of  crtrjr  bcaTcn-buAF 
•oul :  th*  juU  iball  lire  hj  faith.  Heb.  II.  4.  Tbi<  ia 
a  life  of  hva«en  upon  earth. 

t  It  ia  pUla  .Mr.  Kunjran  did  not  a«crib«  that  glory 
lo  the  work  aod  power  of  the  er«atttr«,  which  it  daa 
•oletj  to  thr  Lord,  who  U  the  Alpha  and  One;;*,  the 
fir.f  ,.,  I   f  .-  I  ,  ■•    .»,.,  f    ....-rr^  tho  Carrier  on,  and 


cious  still.  2  Cor.  xii.  9.  And  in  that  thou 
Siiwest  that  the  man  stixwl  behind  the  wall  to 
maintait)  the  lire;  tliis  is  to  teach  tluf  that  it 
is  hard  for  tlie  temjited  to  see  how  this  work 
of  grace  is  maintained  in  the  soul.f 

I  saw  also,  that  the  Literpreter  took  him 
again  by  the  hand,  and  led  him  into  a  picuaant 
place,  where  was'  builded  a  stately  jialace, 
beautiful  to  behold;  at  the  sight  of  which 
Cliristian  was  greatly  delighted ;  he  saw  abio 
U{)on  the  top  thereof  certain  persons  walking, 
who  were  clothed  all  in  gold. 

Then  saiti  Christian,  May  we  go  in  thithcrf 
Then  the  Literpreter  took  him,  and  led  him 
up  towards  the  door  of  the  palace ;  and  be- 
hold, at  the  door  stood  a  great  company  of 
men,  as  desirous  to  go  in,  but  durst  not.  There 
also  sat  #  man  at  a  little  distance  from  the 
door,  at  a  table  side,  with  a  book  ami  his  ink- 
horn  before  him,  to  take  the  name  of  him  that 
should  enter  therein  ;  he  saw  al.so  that  in  the 
doorway  stood  many  men  in  armour  to  keep 
it,  being  resolved  to  do  to  the  men  that  would 
t-nter  what  hurt  and  mischief  they  could.  N(»w 
was  Christian  somewhat  in  amaze;  at  last, 
when  every  man  started  back  for  fear  of  the 
armed  men.  Christian  saw  a  man  of  a  very 
stout  countenance  come  up  to  the  man  that 
sat  there,  saying,  "Set  down  my  name,  sir;' 
the  which  when  he  hail  done,  he  saw  the  man 
draw  his  sword,  and  put  an  helmet  upon  hin 
hea<l,  and  rush  toward  the  door  upon  the 
armetl  mrn,  who  laid  upon  him  with  deadly 
force;  but  the  man  was  not  at  all  discouraged, 
but  fell  to  cutting  and  hacking  most  fiercely. 
So  alter  he  had  J  received  and  given  many 
wounds  to  thi>se  that  attenipted  to  keep  him 
out,  he  cut  his  way  through  them  all  and 
pre.>.se»l  forwanl  into  the  |>alace;  at  which 
there  was  a  pleiLsant  voice  heard  from  ihot-e 
that  were  within,  even  of  those  that  walked 
UjMm  the  top  of  the  palace,  saving, 

"  Come  in,  come  in  ; 
Eternal  glurjr  thou  ihalt  win." 

So  he  went  in,  and  waii  clothed  with  such  gAr> 

Fitiiaher  uf  hi*  work  in  tinner*'  beard :  and  nover  eas 
his  work  b«  rzlingni*h»d  tberr,  till  Satan'*  water  l« 
more  powerful  to  quench,  than  Cbriit'*  oil  and  grace 
are  lo  keep  the  fire  burning.  The  inatruelion  e«p«- 
eialljr  inculcated  hy  Ihi*  emdlrm  in  an  rntirr  rrliaae* 
on  the  urcret  but  powerful  influence  of  diTinn  gra««, 
to  m.)inlain  and  carry  cm  the  tanetifying  work  thai 
baa  been  began  in  the  aoal.  ^  , 

I  Wr  ma«t  ihrnugh  moch  tribafatioo  ester  iatc  tb« 
kiogdoB  of  Uod.  Act*  xir.  22. 


102 


BUNYAN'S  COMPLETE   WORKS. 


meats  as  they.  Then  Christian  smiled,  and  said, 
I  think  verily  I  know  the  meaning  of  this.* 

Now,  said  Christian,  let  me  go  hence.  Nay, 
stay,  said  the  Interpreter,  till  I  have  showed 
thee  a  little  more,  and  after  that  thou  shalt  go 
on  thy  way.  So  he  took  him  by  the  hand 
again,  and  led  him  into  a  very  dark  room, 
where  there  sat  a  man  in  an' iron  cage. 

Now  the  man  to  look  on,  seemed  very  sad. 
He  sat  with  his  eyes  looking  down  to  the 
ground,  his  hands  folded  together,  and  he 
eighed  as  if  he  would  break  his  heart.  Then 
said  Christian,  What  means  this  ?  At  which 
the  Interpreter  bid  him  talk  with  the  man.f 

Then,  said  Christian  to  the  man,  What  art 
thou  ?  The  man  answered,  I  am  what  I  was 
not  once. 

Christian.  What  wert  thou  once? 

The  man  said,+  I  was  once  a  fair  and  flou- 
rishing professor,  both  in  mine  own  eyes,  and 
also  in  the  eyes  of  others ;  I  once  was,  as  I 
thought,  fair  for  the  Celestial  City,  (Lulte  viii. 
13,)  and  had  then  even  joy  at  the  thoughts 
that  I  should  get  thither.  || 

Christian.  AVell,  but  what  art  thou  now? 

Mail.  I  am  now  a  man  of  despair,  and  am 
shut  up  in  it  as  in  this  iron  cage.  I  cannot 
get  out;  oh  now  I  cannot.? 

Christian.  But  how  camest  thou  in  this  con- 
dition? 

Man.  I  left  off  to  watch  and  be  sober ;  I  laid 
the  reins  upon  the  neck  of  my  lusts ;  I  sinned 
against  the  light  of  the  word,  and  the  goodness 
of  God ;  I  have  grieved  the  Sjjirit,  and  he  is 
gone ;  I  tempted  the  Devil,  and  he  is  come  to 
me ;  I  have  provoked  God  to  anger,  and  he  has 
left  me ;  I  have  so  hardened  my  heart  that  I 
cannot  repent.  1[ 

*  Such  is  the  spirit  and  disposition  of  a  soul  who  is 
determined  to  win  Christ,  and  to  enjoy  the  kingdom 
of  glory.  In  spite  of  all  opposition  he  resolutely 
forces  his  way,  and  presses  towards  the  mark  for  thje 
prize  of  his  high  calling  of  God  in  Jesus  Christ. 
Phil.  iii.  l-l.  He  is  not  content  with  a  few  lazy  wishes, 
or  languid  hopes;  for  the  kingdom  of  heaven  suf- 
fereth  violence  and  the  violent  take  it  by  force.  Matt. 
xi.  12. 

■j  The  Holy  Spirit  would  have  us  take  warning  by 
the  sad  examples  of  others.  Hence  he  sets  before  us 
in  the  Scripture,  the  dreadful  things  which  have  fallen 
professors,  that  we  may  see  our  danger,  be  bumble, 
and  watchful,  and  pray  to  the  Lord  to  keep  us  from 
falling  away. 

\  Most  dreadful  change !  Think  of  it  with  trem- 
bling; thou  standcst  by  faith;  be  not  high-minKled, 
but  fear. 

II  Soaring  professors,   beware.      See   how  far   thi.- 


Then  said  Christian  to  the  Interpreter,  But 
is  there  no  hope  for  such  a  man  as  this  ?  Ask 
him,  said  the  Interpreter. 

Then  said  Christian,  Is  there  no  hope  but 
you  must  be  kept  in  the  iron  cage  ot  despair? 

Man.  No,  none  at  all. 

Chnstia?i.  Why  ?  The  son  of  the  Blessed  is 
very  pitiful. 

Man.  I  have  crucified  him  to  myself  afresh ; 
I  have  despised  his  person,  I  have  despised  his 
righteousness,  I  have  counted  his  blood  an  un- 
holy thing.  I  have  done  despite  to  the  Spirit 
of  grace,  (Luke  xix.  14;  Heb.  vi.  4,  6;  x.  28, 
29 ;)  therefore  I  have  shut  myself  out  of  all  the 
promises,  and  there  now  remains  to  me  noth- 
ing but  threatenings,  dreadful  threatenings, 
fearful  threatenings,  of  certain  judgment  and 
fiery  indignation  which  shall  devour  me  as  an 
adversary.** 

Christian.  For  what  did  you  bring  yourself 
into  this  condition  ? 

3Ia7i.  For  the  lusts,  pleasures,  and  profits  of 
this  world ;  in  the  enjoyment  of  which  I  did 
then  promise  myself  much  delight ;  but  now 
every  one  of  those  things  also  bite  me  and 
gnaw  me  like  a  burning  worm. 

Christian.  But  canst  thou  not  repent  and 
turn  ? 

3fa7i.  God  hath  denied  me  repentance.  His 
word  gives  me  no  encouragement  to  believe ; 
yea,  himself  hath  shut  me  up  in  this  iron  cage ; 
nor  can  all  the  men  in  the  world  let  me  out. 
0  eternity !  eternity !  how  shall  I  grai)ple  with 
the  misery  that  I  must  meet  with  in  eternity  ? 

Then  said  the  Interpreter  to  Christian,  Let 
this  man's  misery  be  remembered  by  thee,  and 
be  an  everlasting  caution  to  thee. 

Well,  said  Christian,  this  is  fearful !    God 

man  went;  see  what  he  thought  of  himself;  see  what 
others  thought  of  him  ;  yea,  he  felt  great  joy  in  him- 
self at  the  thoughts  of  getting  to  heaven ;  but  yet 
through  unfaithfulness  despair  seized  on  him.  "  Let 
us  watch  and  be  sober."  1  Thess.  v.  6. 

§  A  more  dreadful  state  on  this  siiic  of  hel)  cannot  be. 

^  An  awful  warning  to  professor^.  Oh  fake  beed  of 
trifling  with  the  God  of  truth,  and  tbi>  tniths  of  God! 
he  is  a  jealous  God  !  jealous  of  his  honour  arsJ  glory. 
Yea,  our  God  is  a  consuming  fire.  Heb.  xii.  21'. 

•**  It  is  exceeding  difficult  to  dr.lsv  the  life  here,  so 

«3  not  to  encourage  in  sin,  or  not  discourace  broken- 
carted  sinners  from  entertaining  hope  in  Christ. 
JIany  have  written  the  same  bitter  tHng3  against 
themselves  as  here,  but  to  whom  thoy  h\ve  in  nowise 
belonged.  A  sight  of  sin,  a  sense  of  sii\,  and  sorrow 
for  sin,  with  a  desire  to  be  saved  by  Jf'sus  from  all 
sin,  as  well  as  from  wrath,  do  real  I}'  bespoa-k  <ae  work- 
ings of  the  grace  of  Christ  in  thi  hear?. 


THE  PILGRIM'S  PROGRESS. 


lO.'i 


help  me  to  watch  and  be  .sober,  uiul  to  jiray 
that  I  may  .shun  the  cau.st'  of  thi.s  man'.**  luinery.* 
Sir,  is  it  in»t  tiiiie  for  iiu-  to  go  on  my  way  now?t 

Jiif-  r^.r.f,r.  Tarry,  till  I  .shall  show  thco  ojiju 
lliing  iiioiv,  aiKJ  thiMi  thou  .sjialt  go  oii  tliy  way. 

So  hti  took  Chri.stiaii  by  the  haml  again,  and 
led  him  into  a  (.hambcr  whore  there  wasone 
ri:iiug  QULuf  bul ;  hikI  ilh  he  put  on  hi.s  raiment 
he  shook  and  trembbnl.  Tiien  said  Christian, 
Why  doth  this  man  tlius  trembh'?  The  In- 
terpret4.'r  then  bid  him  tell  to  Christian  the 
reaj^im  of  his  .so  doing.  iSo  he  began  and  said, 
This  night  as  I  wjw  in  my  sleep  1  dreamed, 
aiid,  behohl  the  heavens  grew  exceeding  black; 
also  it  thundere«l  and  lightened  in  most  fear- 
ful wise,  that  it  put  me  into  an  agony;  so  I 
looked  up  in  my  dream,  and  .saw  the  clouds 
rack  at  an  unusual  rate;  upon  which  I  heard  a 
great  sttuiul  of  a  trumpet,  and  .saw  al.so  a  num 
eit  upon  n  cloud,  attended  with  the  thousands 
•f  heaven;  they  were  all  in  llaming  lire,  al.so 

'■  heavens  were  on  a  burning  llame.  I  heard 
tiu-n  a  voici'  saying,  "Arise,  yc  dead,  and  come 
to  judgment ;"  and  with  that  the  na-loR  rent, 
the  graves  openeil,  and  the  dead  that  were 
therein  came  forth,  (John  v.  28,  21);  1  Cor.  xv. 
r>l,  58;  2  Tluia.  i.  7,  10;  Jude  14, 15;  Rev.  xx. 
M,  15;)  some  of  them  were  exceeding  glad, 
.d  looked  upwards:  and  .some  sought  to  hide 

•m.selves  under  the  mountain.s,  (Ps.  ii.  1,  3, 
-  ;  I.sa.  xxvi.  20,  21 ;  .Mir.  vii.  KJ,  17 ;)  then  I 
saw  the  man  that  .s;it  upon  the  cloud  open  the 
book  and  bid  the  world  draw  near.  Yet  there 
was,  by  reason  of  a  fierce  flame  which  Lstiued 
out  and  canio  before  him,  a  convenient  dis- 
tance between  him  and  them,  ius  betwixt  the 
judge  and  the  prisoners  at  the  bar.  Dan.  vii.  l», 
10;  M)U.  iii.  2,  3.  I  heard  it  al.so  proclaimed 
to  them  that  attendeil  on  the  man  that  .sat  on 
the  cloud,  "  Gather  together  the  tares,  the 
chaff,  and  stubble,  and  cast  them  into  the 
burning  lake;"  and  with  that  the  bottomless 
pit  opentnl  just  wherealxmt  I  8t«HHl ;  out  of  the 

*  Readar.  thou  but  eonfiMit  Deed  to  pat  np  thii 
prmTT  I'lir  thyaelf.  Thon  art  in  m  boily  of  *in,  b»«l  a 
ni:«t  'i.  ■-■,';  111  an  J  ijF«prrat<<ljr  wicked  heart,  and 
art  Fi|M.4.  1  tc   tb«  world's  narcs,  and  8aUu'«  d«- 

Tic<-«. 

t  Wkjr  in  iiu<?h  baitr,  Chrittiaa  ^  Poor  toul,  h«  had 
j«t  p.jt  Iha  burdrn  uf  bit  »in»  upon  hlj  hock;  this 
nr  -  "'I.      II«  «an(>-l  to  grt  l»  lh«>  cr<><iji,  to  be 

d'  <  burden  ;  but  the  .'<|>irit  bad  many  thingi 

to  sh.w  Lim  Ant,  which  would  b«  profluble  to  him 


mouth  of  which  there  came  in  an  abu.idant 
manner,  smoke,  and  coals  of  fire,  with  liideoua 
noises.  It  was  also  said  to  the  same  perstins, 
"Ci)jther  my  wheat  into  the  garner."  Mai,  iv. 
1;  Matt.  iii.  12;  xiii.  30;  Luke  iii.  17.  And 
with  that  I  saw  many  catched  up  and  carriud 
away  in  the  clouds,  (I  Thcss.  i..  13,  lS,j  but  I 
was  left  behind.  I  al.so  .sought  to  hide  myself, 
bu:  I  could  not,  for  the  man  that  .sat  upon  the 
cloud  still  kept  his  eye  upon  me;  my  sins  also 
came  in  my  mind,  and  my  con.sciencc  did  ac- 
cuse me  on  every  side.  Kom.  ii.  It  l.'».  T'jhui 
this  I  awaked  from  my  sleep. 

ChrUtian.  Hut  what  wjis  it  thai  mi.hk  x.u  so 
afraid  of  this  sight? 

Man.  Why  I  thought  that  the  day  of  judg- 
ment w:is  come,  and  that  I  wils  not  ready  for 
it;  but  this  frighted  me  most,  that  the  angels 
gathered  up  several  and  left  me  behind;  also 
tiic  pit  of  hell  opened  her  mouth  just  where  1 
stood.  My  conscience  too  afllicted  me;t  and, 
as  I  thought,  the  judge  had  always  his  eye 
upon  tuc,  showing  indignation  in  his  couute- 
uaucc. 

Then  said  the  Interpreter  to  Christian,  liadl 
thou  considered  all  these  things? 

ChrUtian.  Yes;  and  they  put  me  in  hoj»e 
and  fear.  II 

Intcritretcr.  Well,  keep  all  things  so  in  thy 
mind  that  they  may  be  ds  a  goad  in  thy  sides, 
to  prick  thee  forward  in  the  way  thou  must  go. 
Then  Christian  began  to  gird  up  his  loins,  and 
to  addr^css  him.self  to  his  journey.  Then  .s;iid 
the  Interpreter,  The  Comforter  be  always  with 
thee,  good  Christian,  to  guide  thee  in  the  way 
that  leads  to  the  city.  t>o  C'liristian  went  on 
his  way,  saying: 

"  Hero  I  have  icon  thinf;.^  rare  nn>l  prutltnbic ; 
Thinf^s  pIcnuAnl,  droadTuI,  thing*  to  make  uiv  itabia 
In  what  I  havo  begun  lu  take  in  hand  ; 
Then  let  ine  think  un  thcni  and  underntand 
Wherefore  thojr  (hnwvtl  lue  were;  and  let  me  I* 
Thankful,  0  good  Intorprfter,  io  thee." 

hereaftar.  "  He  who  believuth  aball  not  i&ako  baft*.** 
Im.  xzviti.  10. 

{Natural  men'*  conMlenoe*  are  oflvn  alarmed  and 
terrified,  whrn  there  are  no  npiritual  'bnvii-tiui.i ;  but 
laoh  frari  and  terror*  noon  wear  away*,  aud  do  not 
generally  itnue  In  conversion. 

j  Where  there  is  a  U<>«|m<I  hope,  there  will  be  • 
godljr  fear;  both  are  nrcm^arT  ;  l"ith  arr  llm  gr<«r«« 
of  the  Iloljr  f>|>irit.  Fear  make*  u«  cautioui,  hope 
aoimatea  uj. 


104 


BUNYAN'S  COMPLETE  WORKS. 


•     CHAPTER    VI. 

Christian  loseS  his  burden  at  the  cross. 


Now  I  saw  in  my  dream,  that  the  highway, 
up  which  Christian  was  to  go,  was  fenced  on 
either  side  with  a  wall,  and  that  wall  was  call- 
ed Salvation.  Isa.  xxvi.  1.  Up  this  way  there- 
fore did  burdened  Christian  run,  but  not  with- 
out great  difficulty,  because  of  the  load  on  his 
back.* 

He  ran  thus  till  he  came  at  a  place  somewhat 
ascending,  and  upon  that  place  stood  a  Cross 
and  a  little  below,  in  the  bottom,  a  Sepulchre. 
So  I  saw  in  my  dream,  that  just  as  Christian 
came  up  with  the  cross,  his  burden  loosed  from 
off  his  shoulder,  and  fell  from  off  his  back,  and 
began  to  tumble,  and  so  continued  to  do  till  it 
came  to  the  mouth  of  the  sepulchre,  where  it 
fell  in,  and  I  saw  it  no  more.f 

Then  was  Christian  glad  and  lightsome,  and 
said  with  a  merry  heart,  "  He  hath  given  me 
rest  by  his  sorrow,  and  life  by  his  death." 
Then  he  stood  still  awhile  to  look  and  wonder ; 
for  it  was  very  surprising  to  him,  that  the  sight 
of  the  cross  should  thus  ease  him  of  his  bur- 
den.   He  looked,  therefore,  and  looked  again, 

*  Our  uphill  difficulty  is  the  way  to  the  greatest 
comforts.  Burdens  are  more  felt  when  comforts  are 
near  at  hand. 

•\  Christian  had  faith;  he  believed  that  there  was 
redemption  in  the  blood  of  Christ,  even  forgiveness 
of  sins,  before  he  came  up  to  the  cross,  but  now  he  finds 
and  feels  the  comfort  of  it:  He  has  now  the  joy  of 
faith,  the  guilt  of  his  sins  is  taken  off  his  conscience, 
and  he  is  filled  with  joy  and  peace  in  believing.  You 
who  believe  Christ  to  be  the  only  Saviour,  go  on  be- 
lieving till  you  experience  the  comfort  of  knowing 
that  he  is  your  Saviour,  and  feel  pardon  in  his  blood  ; 
for  when  God  releases  us  of  our  guilt  and  burden,  we 
are  as  those  that  leap  for  joy;  but  you  cannot  have 
this  till  you  come  to  the  cross,  and  rest  all  your  hopes 
upon  it. 

J  Here  is  the  love  and  grace  of  God  the  Father,  God 
the  Son,  and  God  the  Holy  Ghost.  Pray  mind;  when 
God  pardons  the  sinner  through  the  blood  of  Christ, 
he  also  clothes  him  with  the  righteousness  of  Christ. 
Those  who  deny  Christ's  righteousness,  never  saw  the 
purity  of  the   aw,  their  ow3  nakedness,  nor  abhorred 


even  till  the  springs  that  were  in  his  head  sent 
the  waters  down  his  cheeks.  Zech.  xii.  10. 
Now  as  he  stood  looking  and  weeping,  behold 
three  shining  ones  came  to  him,  and  saluted 
him  with,  "  Peace  be  to  thee :"  so  the  first  said 
to  him,  "  Thy  sins  be  foj-given  thee,"  (Mark  11. 
5;)  the  second  stripped  him  of  his  rags  and 
clothed  him  with  a  change  of  raiment ;  the 
third  also  set  a  mark  +  on  his  forehead,  and 
gave  him  a  roll  with  a  seal  upon  it,  (Zech.  iii. 
4;  Eph.  i.  13,)  which  he  bid  him  look  on  as 
he  ran,  and  that  he  should  give  it  in  at  the 
celestial  gate ;  so  they  went  their  way.  Then 
Christian  gave  three  leaps  for  joy,  and  went  on 
singing : 

"  Thus  far  did  I  come  laden  with  my  sin, 
Xor  could  aught  ease  the  grief  that  I  was  in, 
Till  I  came  hither;  what  a  place  is  this! 
Must  here  be  the  beginning  of  my  bliss  ? 
Must  here  the  burden  fall  from  off  my  back  ? 
Must  here  the  strings  that  bind  it  to  me  crack  ? 
Blest  cross  !  blest  sepulchre  !  blest  rather  be 
The  Man  that  there  was  put  to  shame  for  mc !" 

the  filthy  rags  of  their  own  righteousness.  The 
author's  uniform  doctrine  sufficiently  shows,  that  he 
considered  spiritual  apprehensions  of  the  nature  of 
the  atonement  as  the  only  source  of  genuine  peace 
and  comfort.  And  as  the  "mark  in  the  forehead" 
plainly  signifies  the  renewal  of  the  soul  to  holiness, 
so  that  the  mind  of  Christ  may  appear  in  the  outward 
conduct,  connected  with  an  open  profession  of  faith, 
while  the  roll  with  a  seal  upon  it,  denotes  such  an  aj- 
surance  of  acceptance,  as  ajjpears  most  clear  and  sat- 
isfactory, when  the  belierermost  attentively  compares 
his  views,  experiences,  desires,  and  purposes,  with  the 
Holy  Scriptures,  so  he  could  not  possibly  intend  to  as- 
cribe such  effects  to  any  other  agent  than  the  Holy 
Spirit,  who,  by  enabling  a  man  to  exercise  all  filial 
affections  towards  God  in  an  enlarged  degree,  as  the 
"  Spirit  of  adoption  bears  witness  "  with  his  conscience 
that  God  is  reconciled  to  him,  havin|,  pardoned  all  hia 
sins;  that  he  is  justified  by  faith,  through  the  blood 
of  Christ;  and  that  he  is  a  child  of  God,  and  an  heir 
of  heaven.  These  things  are  clear  and  intelligjHe  to 
those  who  have  experienced  this  happy  change. 


THE  PILGRIM'S  PROGRilSS. 


105 


f  11  A  1' IKK     Vll. 

CAm/iVju  Jinih  Simple,  Sloth,  and  J*rt:tHinii(iun,  JaM  anUi'p — in  dc^piM'd  by  I'ormalUt  and 
lIyjtocri»y — aacends  the  hill  Dijjicidtij — lo»M  his  roll,  and  fimU  it  utjnin. 


I  HAW  thon  in  my  ilri-ain,  that  ho  wiiit  tm 
thui»  I'Ven  until  he  nmie  at  tlie  bott«»nj,  wlu-ro 
he  snw,  u  little  out  of  the  way,  three  men  Ik^t 
a.sleep,  with  fetters  upon  tlieir  hevls.  Tlie 
mune  of  the  one  wits  Simjile,  anotlier  t?loth, 
and  the  thinl  Tresumption.* 

Cliri.stian  then  seeing?  them  lie  in  this  cjwc 
went  to  them,  if  peratlventure  he  mijriit  awake 
them;  an«l  cried,  You  are  like  to  tliem  tliat 
»leep  on  tlie  top  of  u  miust,  (I'rov.  xxiii.  '<\\,) 
fur  the  dead  sen  is  under  you,  u  gulf  that  hath 
no  lK)ttom  ;  awake,  therefore,  and  ccjme  away  ; 
bo  willing  also  and  I  will  iielp  you  oil"  with 
your  irons.  He  also  told  them,  If  he  that 
gooth  about  like  a  roaring  lion  eomes  by,  you 
will  certainly  become  a  prey  to  his  teeth.  1 
IVt.  V.  8.  With  that  they  looked  upon  him, 
and  began  to  reply  in  this  sort:  Simple f  said, 
"I  Hce  no  danger;"  Sloth  said,  "Yet  a  little 
more  sleep:"  and  Presumption  said,  "Every 
tub  must  stantl  upon  its  own  bottom."  And 
no  they  laid  down  to  sleep  again,  and  Christian 
went  on  his  wa^ 

Yet  was  he  troubled  to  think  that  men  in 
lat  danger  should  so  little  esteem  the  kind- 
m-ss  of  him  that  so  freely  otFeriKl  to  help  them, 
Injth  by  the  awakening  of  them,  counselling 
of  them,  and  protlering  to  help  tiiem  otf  with 
their  ir(»ns.J  And  as  he  was  trouble<l  there- 
about, he  spieil  two  men  come  tumbling  over 
the  wall  «)n  the  left  hand  of  the  narrow  way; 
and  they  made  up  apace  to  him.  The  name 
of  the  one  was  Formalist,  and  the  name  of  the 
otlier  HyiMK-risy.  So  as  I  said,  tiny  tirew  up 
Bnto  him,  who  thus  entered  with  them  into 
diflcountc. 

Christiaiu  Oentlemen,  whence  come  you, 
and  whither  go  yf»u? 

FornnxHtt  and  IfifjM^rijiy.  We  wore  born  in 
the  land  of  Vain-(tlor}',  and  arc  going  for 
praue  to  Mount  Zion. 

*  Yha  Iiord  «tow«  a«  Ihr  ini*«r]r  and  danger  of  other 
profetior*,  lo  Kire  u«  irmmingi  hy  the  way,  and  to  utir 
■J  ap  lo  walehfulne**. 

t  There  U  no  p«r«ua«ion  will  do,  If  God  op«nclh  not 
the  eyee,  Retnpmber  all  i*  of  grac*.  It  U  Uod't 
gra^  that  qaiekont,  enliicbleni,  eonrert«,  Ju<tifi««, 
pronerrm.  ii«iicti&e.<i,  and  glorifle*.  WrII  may  pilfrimi 
■lag  ^^^rJ  ttep: 

Oh  to  gra«e  what  mighty  del>torf, 
Dailj,  hoarlj,  Lord,  are  we  I 


Chritfinn.  Why  came  you  n<tl  in  ut  the  gate 
which  standeth  at  tlie  beginning  of  the  way? 
Know  yuu  not  that  it  is  written,  "He  that 
Cometh  not  in  by  the  door,  but  cliuibeth  up 
some  other  way,  the  same  is  a  thief  and  a 
robber?"  John  x.  1. 

They  said,  that  to  go  to  the  gate  for  entrant  e 
wius  by  all  their  countrymen  counted  tfM)  far 
about;  and  that,  therefore,  their  usual  way 
was  to  nuike  a  short  cut  of  it,  and  to  climb 
over  the  wall,  lus  they  had  done. 

Chri«/i(tn.  Hut  will  it  not  be  counted  a  tit*- 
piUHS  against  the  Lord  of  the  city  whither 
we  are  bound,  thus  to  violate  his  revealed 
will? 

They  told  him.H  that,  as  for  that,  he  nec<led 
not  trouble  liis  head  thereabout ;  f(.r\\!i:il  thejr 
did,  they  had  custom  for: jind  •  i uce, 

if  need  were,  tej^limouy  Lliat_tt<'ii.M  .s.ii..-.s  it 
for  more  than  a  thousand  years. 

lUit,  said  Christian,  will  your  practice  stand 
a  trial  at  law? 

They  told  kim,  thai  custom,  it  being  of  so 
loug  hUmdiug  aa  uby_Yc  a  thousand  years, 
would  doubtless  now  be  admitted  as  a  thing 
legal  by  an  impartial  judge,  and  besides,  say 
they,  if  WjB-tiit  into  the  way,  what's  the  matter 
wTiTch  way  we  get  in?  If  we  are  iiij  we  are 
in:  thou  art  but  in  the  way,  who,  as  we  per- 
ceive, came  in  at  the  gate;  and  we  are  also  in 
the  way,  that  cjimc  tuuibling  over  the  wall: 
wherein  now  is  thy  condiliou  better  than 
ours? 

Chyindan.  I  walk  by  the  rule  of  my  Mastor, 
you  walk  by  the  rude  working  of  your  fancien. 
You  arc  counte<l  thieves  already  by  the  Lord 
of  the  way,  therefore  I  doubt  you  ft  ill  not  b« 
found  true  men  at  the  end  of  the  way  You 
came  in  by  yourselves  without  hi-»  dirtvtion» 
and  shall  go  out  by  yourselves  without  DM 
mercy.J 

J  A  Chri»t4an  fpirit  i  :  gcf.  and 

•Im*  and  itrire*  to  be  |ir 

1  Ihtfj  that  come  Into  the  way,  but  not  by  the  door, 
think  that  Ihoy  ean  My  (omelhing  in  vindication  of 
their  own  practice. 

;  Here  i(  the  euenttn'  Iff--"  lielween  a  re«l 
Chrintian  anJ  formal  h;.  taket  (he  word 

of  God  for  Iho  warrant  ".  -  .-  •.  and  the  role  of 
hii  eondoel,  whirh  th»y  rej«>ol;  for  they  ar*  If  ft  andor 
the  power  of  their  natarml  will  and  oanial  reMoo.  aaA 


106 


BUNYAN'S  COMPLETE   WORKS. 


To  this  they  made  but  little  answer;  only 
they  bid  him  look  to  himself.  Then  I  saw 
that  they  went  on,  every  man  in  his  way, 
without  much  conference  one  with  another; 
save  that  these  two  men  told  Christian,  that, 
as  to  laws  and  ordinances,  they  doubted  not  but 
that  they  should  as  conscientiously  do  them  a.s 
he;  therefore,  said  they,  we  see  not  wherein 
thou  differest  from  us,  but  by  the  coat  that  is 
on  thy  back,  which  was,  as  we  trow,  given  thee 
by  some  of  thy  neighbours,  to  hide  the  shame 
cf  thy  Tiakedness." 

Christian.  By  laws  and  ordinances  you  will 
not  be  saved,  (Gal.  ii.  16,)  since  you  came  not 
in  by  the  door.  And  as  for  this  coat  that  is 
on  my  back,  it  was  given  me  by  the  Lord  of 
the  place  whither  I  go;  and  that  as  you  say, 
to  cover  my  nakedness  with.  And  I  take  it  as 
a  token  of  kindness  to  me ;  for  I  had  nothing 
but  rags  before:  and  besides,  thus  I  comfort 
myself  as  I  go;  surely,  think  I,  when  I  come 
to  the  gate  of  the  city,  the  Lord  thereof  will 
know  me  for  good,  since  I  liave  his  coat  on  my 
back !  a  coat  that  he  gave  me  freely  in  tlie  day 
that  he  stripped  me  of  my  rags.  I  have,  more- 
over, a  mark  in  my  forehead,  of  which  per- 
haps you  have  taken  no  notice,  which  one 
of  my  Lord's  most  intimate  associates  fixed 
there  in  the  day  that  my  burden  fell  off  my 
shoulders.  I  will  tell  to  you,  moreover,  that  I 
had  then  given  me  a  roll  sealed,  to  comfort  me 
by  reading  as  I  go  on  the  way;  I  was  also  bid 
to  give  it  in  at  the  celestial  gate,  in  token  of 
my  certain  going  in  after  it;  all  which  things 
I  doubt  you  want,  and  want  them  because  you 
came  not  in  at  the  gate.f 

To  these  things  they  gave  him  no  answer ; 
only  they  looked  upon  each  other  and  laughed.  J 
Then  I  saw  that  they  went  on  all,  save  that 

hence  they  brave  it  out  for  a  season,  with  vain  hopes 
and  confidences. 

®  The  glorious  robe  of  Christ's  righteousness,  which 
is  put  upon  every  believer,  is  sneered  at  and  held  in 
eontempt  by  formal  professors  who  see  not  their  naked- 
ness and  want  of  covering. 

f  Where  there  is  the  witness  of  the  Spirit,  and  the 
seal  of  the  Spirit,  that  soul  will  also  glory  in  the  right- 
eousness of  Christ;  for  this  is  the  joy  of  faith,  that 
Christ  is  the  Lord  our  righteousness.  Jer.  xxiii.  6.  In 
vain  do  men  talk  of  inward  joy,  who  reject  the  cloth- 
ing of  Christ's  righteousness. 

J  Vain-glurious  fools  laugh  at  Christ's  humble  lil- 
grims. 

II  What!  sighing  already,  and  just  pardoned?  One 
ehould  expect  that  he  was  all  joy;  nothing  but  joy. 
Oh  these  are  sighs  of  love,  which  strangers  to  spiritual 
joy  know  nothing  of. 


Christian  kept  before,  who  had  no  more  talk 
but  with  himself,  and  that  sometimes  sigh- 
ingly, ||  and  sometimes  comfortably:  also  he 
would  be  often  reading  in  the  roll  ^  that  one 
of  the  shining  ones  gave  him,  by  which  he 
was  refreshed. 

I  beheld  then  that  they  all  went  on  till  they 
came  to  the  foot  of  the  hill  Difficulty ;  If  at  the 
bottom  of  which  was  a  spring.  There  'Were 
also  in  the  same  place  two  other  ways  besides 
that  which  came  straight  from  the  gate,  one 
turned  to  the  left  hand  and  the  other  to  the 
right,  at  the  bottom  of  the  hill ;  but  the  narrow 
way  lay  right  up  the  hill,  and  the  name  of  the 
way  is  called  Difiiculty.  Christian  went  now 
to  the  spring,  and  drank  thereof  to  refresh 
himself,  (Isa.  xlix.  10,)  and  then  began  to  go 
up  the  hill,  saying — 

"  The  hill,  though  high,  I  covet  to  ascend. 
The  difficulty  will  not  me  offend; 
For  I  perceive  the  way  to  life  lies  here ; 
Come,  pluck  up  heart,  let's  neither  faint  nor  fear. 
Better,  though  difficult,  the  right  way  to  go, 
Than  wrong,  though  easy,  where  the  end  is  woe."  *^ 

The  other  two  also  came  to  the  foot  of  the 
hill ;  but  when  they  saw  that  the  hill  was 
steep  and  high,  and  that  there  were  two  other 
ways  to  go ;  an.d  supposing  also  that  these  two 
ways  might  meet  again  with  that  up  which 
Christian  went,  on  the  other  side  of  the  hill, 
therefore  they  were  resolved  to  go  into  those 
ways.  Now  the  name  of  one  of  those  ways 
was  Danger,  and  the  name  of  the  other  De- 
struction. So  the  one  took  the  way  which  is 
called  Danger,  which  did  lead  him  into  a 
great  wood,  and  the  other  took  directly  up  the 
way  to  Destruction,  which  led  him  into  a  wide 
field,  full  of  dark  mountains,  where  he  stum- 
bled and  fell,  and  rose  no  more.ft 

§  This  means  the  assurance  which  he  had  from  the 
Spirit,  of  the  free  love,  free  grace,  free  pardon,  free 
justification,  of  Christ  to  his  soul. 

^[  He  came  to  the  bill  Difficult}' ;  a  way  unpleasing  to 
flesh  and  blood,  which  proves  and  tries  the  sincerity 
of  our  faith,  and  the  earnestness  of  our  souls,  in  our 
pilgrimage. 

*■•■  Depend  upon  it,  pilgrim,  some  great  blessing  is  at 
hand,  when  thou  hast  some  great  difficulty  to  gi-apple 
with  and  to  overcome.  The  believer's  state  on  earth 
is  a  state  of  trial :  he  must  meet  with  difficulties  to 
prove  his  faith  and  love.  The  hill  Difficulty  repre-  ' 
sents  those  circumstances  which  require  self-denial 
and  exertion,  and  may  signify  whatever  in  our  walk 
proves  irksome  to  flesh  and  blood. 

fj"  Formalists  and  hypocrites,  as  they  come  easy  intc 
the  way  of  profession,  without  any  convictions  of  sin 
to  cause  them  to  fly  to  Christ  the  Wicket  gate,  so  they 


THE  PILGRIM'S  PROGRESS. 


107 


I  looked  then  after  Christian,  to  see  him  go 
up  the  hill,  wliere  I  poretivocl  he  fell  from  run- 
ning to  goinjr,  ami  from  going  to  claiuhering 
U|"in  his  hiincU  and  knees,  beeause  of  the  .stei'ii- 
ni-^<ij  of  the  plaee.  Now  about  the  miihvay  to 
tlie  top  of  the  hill  wits  a  plea-^ant  arbour  made 
by  the  L^ird  of  the  hill  for  the  refreshing  of 
weary  travellers;  thither,  therefore,  Chritttiun 
got,  where  also  he  sat  down  to  rest  him:  then 
he  pull'-d  his  roll  out  of  his  bosom,  and  read 
th<*ri'in  to  his  comfort ;  he  also  now  began 
afresh  to  tnke  a  review  of  the  coat  or  garment 
that  was  given  him  oa  he  stood  by  the  cross. 
Thus  pleasing  himself  awhile  he  at  last  fell 
into  1  slumber,  and  thence  into  a  fast  sleep, 
which  dftained  him  in  that  place  until  it  was 
almost  night;  and  in  his  sleep  his  roll  fell  out 
r  his  hand.*  Now  as  he  was  sleeping,  there 
ime  one  to  him  and  awaked  him,  saying, 
<  lO  to  the  ant,  thou  sluggard :  consider  her 
A.iys,  and  be  wise."  I'rov.  vi.  6.  And  with 
that  Christian  suddenly  started  U|),  and  sped 
hin.  on  his  way,  and  went  apace  till  he  came 
to  the  top  of  the  hill.t 

Now  when  he  was  got  up  to  the  top  of  the 

hill  there  came  two  men  running  to  meet  him 

main;  the  name  of  the  one  was  Timorous, 

lid  of  the  other  Mistrust  :t  to  whom  Chris- 

..m   said,  Sirs,  what  ia  the  matter  you  run 

the    wrong    way?     Timorous   answered,    tliat 

they  were  going  to  the  city  of  Zion,  and  h:id 

t   up  that  dirticult  place;  but  said  he,  tnc 

irther  we  go,  the  more  danger  we  meet  with  ; 

'  herefore  we  turned,  and  are  going  back  again. 

Yes,  said  Mistrust,  for  just  before  us  lies  a 

•uple  of  lions  in  the  way,  (whether  .sleeping 

or  wakii^  we  know  not;)  and  wo  could  not 

find  the  «a«ic«t  path  to  flt-sh  and  blooJ,  and  often 
r>'rifh  in  the  end. 

-*  llitppjr  for  ChrUtian  that  he  did  not  fall  into 
;..<?  dream  of  Anlinomian  nution*,  no  a«  tu  «lc<>p  in  a 
faltc  Mt'uritjr  wiibuut  bia  roll.  Tb«  l>«*t  of  blova- 
InK*,  arrn  ii(>iri!ual  comfurK  from  Ibe  tiod  of  grace, 
tbrongS  tlio  int<"-'.iiin  of  our  nature,  (if  we  do  not  watch 
Ml  1  f  \y  in  faith,)  ar*  liable  to  b«  abu*ed,  >o  an  to 
«MiM  bJ  to  ilrep  when  we  cbould  be  active  and  dili- 
gent inrunnin;;  thr  hrari-Dl;  rao«',  luuking  unto  Jr«u(. 

t  The  Lord  l<><c^  bi*  pcuplc,  nor  will  be  fuOer  thvm 
to  tlcep  the  deep  of  d^ath ;  HR  will,  on  Ibrir  *lirrin(; 
up  bi«  gift  within  tbew,  ohina  upon,  and  revire  bb 
graeions  work. 

*  Timorou*  and  Mi*tni*t  are  great  enemiea  to  the 
Chri.^tian'a  faith,  and  bring  up  an  cTil  report  of  hi* 
war.  Li»(rn  not  to  then,  but  \<H>k  to  Ood'«  truth  and 
rmlthfolneM;  reljr  on  hi*   ;  !  hare 

your  feet  thud  with  (be  If  what 

•hall  bam  jroa  ifja  b«  follow  r<  >:  (ti>'.  «!u  -^  i<go<>d? 


think,  if  we  came  within  reach,  but  lluy  would 
pn-sently  pull  us  in  piect-s. 

Tlun  said  Cliristian,  You  make  me  afraid; 
but  whither  shall  I  llie  to  be  safe?  If  I  go 
back  to  my  own  co  mtry,  that  is  prepared  foi 
fire  and  brimstone,  and  I  shall  certainly  perish 
there;  if  I  can  get  to  the  Ceh>stial  City,  I  am 
sure  to  bo  in  safety  there  :||  I  must  venture 
to  go  back  is  nothing  but  d'eath  to  go  forward 
is  fear  of  death,  and  life  evc-rlasting  beyond  it: 
I  will  yet  go  forward.  So  Mistrust  and  Timor 
ous  ran  down  the  hill,  ami  Christian  went  on 
his  way.  But  thinking  again  of  what  he  had 
heard  from  the  men,  he  felt  in  his  bosom  for 
his  roll,  that  ho  might  read  then-in  and  be 
comforted;  but  he  felt  and  found  it  not. 
Tiien  wsis  Christian  in  great  distress,  nn^ 
knew  not  what  to  do;  for  he  wanted  that 
which  used  to  relieve  him,  and  that  which 
should  have  been  his  pass  into  the  CelestitU 
City.  Here  therefore  he  began  to  be  mu^ 
perplexed,^  and  knew  not  what  to  do.  At 
last  he  bethought  himself  that  he  had  slept  in 
the  arbour  that  is  on  the  side  of  the  hill ;  and 
falling  down  upon  his  knees  he  iLsked  God 
forgiveness  for  that  foolish  act,  and'  then  went 
back  to  look  for  his  roll.  But  all  the  way  he 
went  back,  who  can  sufficiently  set  forth  the 
sorrow  of  Christian's  heart?  Sometimes  he 
sighed,  sometimes  he  wept,  and  oftentimes  he 
diid  himself  for  being  so  foolish  to  fall  asleep 
in  that  place,  which  was  erected  only  for  a 
little  refreshment  for  his  wearines.-^.  Thus, 
therefore,  he  went  back,  carefully  looking  on 
this  .side  and  on  that,  all  the  w:iy  as  he  went, 
if  happily  he  might  find  the  roll  that  had  been 
his  comfort  so  many  times  in  his  journey,    lie 

J  Christian  shakes  oflf  fi-ar  by  sound  Scripture  rea- 
soning: oven  the  reasoning  of  faith,  again.<t  the  fear 
of  the  flesh,  and  mistru.'t  or  nnUelief.  Wo  hare 
always  a  sure  word  of  prophecy,  whcreunto  we  shall  ' 
do  Well  to  take  herd.  When  dangers  bescl.  and  fears 
assault,  remember  whose  ye  are,  and  whom  you  serve ; 
look  to  the  way  you  are  in,  and  the  end  of  your  faith, 
even  the  salvation  of  your  soul.  Study  the  word  of  God 
and  oliajr  it. 

i  He  is  perplexed  for  his  roll ;  Ibis  is  right  If  W* 
suffer  spiritual  loss,  and  are  easy  and  uneonoeread 
about  it,  it  is  a  sure  sign  that  we  induli;e  eamal 
security  and  rain  eonfldrnoe.  Many  go  on  so  till 
they  sink  into  a  downright  Antin^  tnian  spirit.  Ob 
beware  of  this;  for  many  there  am  wh"  .■»t'h"r  the 
name,  yet  have  drunk  into  the  •pint  of  it.  and  bene* 
lire  and  walk  without  spiritual  romroanion  with  Oo4 
the  Father,  and  his  .''on  Jrtus  <bri«t.  mul  rest  on- 
trntrd  without  Ibe  witnmi  nf  the  Spirit  with 
spirit*^  that  tbej  are  the  childrva  of  Uo<L 


108 


BUNYAN'S  COMPLETE   WORKS. 


went  thus  till  ht  came  again  in  sight  of  the 
arbour  where  he  sat  and  slept ;  but  that  sight 
renewed  his  sorrow  the  more,  by  bringing  again, 
even  afresh,  his  evil  of  sleeping  into  his  mind  * 
Thus  therefore  he  now  went  on  bewailing  his 
Binful  sleep,  saying,  "  O  wretched  man  that  I 
am !  that  I  should  sleep  in  the  day-time ! 
(1  Thess.  V.  7,  8;  Rev.  ii.  4,  5,)  that  I  should 
sleep  in  the  midst  of  difficulty !  that  I  should 
80  indulge  the  flesh,  as  to  use  that  rest  for  ease 
to  my  flesh,  which  the  Lord  of  the  hill  hath 
erected  only  for  the  relief  of  the  spirits  of  pil- 
grims !  How  many  steps  have  I  took  in  vain ! 
Thus  it  happened  to  Israel,  for  their  sin  they 
were  sent  back  again  by  the  way  of  the  Red 
Sea ;  and  I  am  made  to  tread  those  steps  with 
sorrow,  which  I  might  have  trod  with  delight, 
had  it  not  been  for  this  sinful  sleep.  How 
far  might  I  have  been  on  my  way  by  this  time ! 
I  am  made  to  tread  those  steps  thrice  over, 
which  I  needed  to  have  trod  but  once  if  yea, 
now  also  I  am  like  to  be  benighted,  for 
the  day  is  almost  spent ;  oh  that  I  had  not  slept ! 
Now  by  this  time  he  was  come  to  the  arbour 
again,  where  for  a  while  he  sat  down  and  wept; 
but  at  last,  (as  God  would  have  it,)  looking 
sorrowfully  down  under  the  settle,  there  he 
spied  his  roll;  the  which  he  with  trembling 
and  haste  catched  up  and  put  in  his  bosom. 
But  who  can  tell  how  joyful  this  man  was 

*  Look  to  your  spirits,  Christians.  See  if  you  have 
not  after-sorrow  for  former  indulgences.  But  it  is  far 
better  to  be  crying,  "0  wretched  man  that  I  am,"  than 
to  be  alive  to  carnal  confidences,  and  dead  to  the  desire 
of  spiritual  comforts. 

if  Christian's  perplexity,  fear,  sorrow,  remorse,  re- 
doubled earnestness,  complaints,  and  self-reproach- 
ings,  when  he  missed  his  roll,  and  went  back  to  seek 
it,  exactly  suit  the  experience  of  numbers,  who  through 
unwatchfulness,  are  brought  into  a  state  of  uncer- 
tainty. Nothing  can  afTord  comfort  to  a  mind  that 
has  enjoyed  an  assurance  of  the  favour  of  God,  but 
that  love  which  is  "better  than  life;"  and  such  is  the 
abundant  mercy  of  Jehovah,  that  he  imparts  light 
and  power  to  the  humble  soul,  who,  by  means  of  ex- 
traordinary diligence,  with  renewed  application  to  the 
blood  of  Jesus,  will  in  time  recover  his  warranted 
confidence  which  he  lost,  and  God  will  "restore  to 
him  the  joy  of  his  salvation;"  but  he  must  as  it  were, 
pass  repeatedly  over  the  same  ground  with  sorrow, 
which  had  it  not  been  for  his  negligence,  he  might 
have  passed  at  once  with  comfort. 

J  This  means  a  fresh  sense  of  the  love  and  peace  of 
God,  and  joy  in  the  Holy  Ghost,  through  faith  in 
Christ  Jesus.  Mind  with  what  alacrity  and  speed 
Pilgrim  now  pursues  his  journey.  Oh  this  rich  bless- 
ing of  assurance  is  not  enough  prized,  and  too  little 
sought  for  by  professors.     Bat  how  can  any*^be  con- 


when  he  had  gotten  his  roll  again  ?  For  thia 
roll  was  the  assurance  of  his  life,  and  accept- 
ance at  the  desired  haven.  Therefore  he  laid 
it  up  in  his  bosom,  gave  God  thanks  for  direct- 
ing his  eye  to  the  place  where  it  lay,  and  with 
joy  and  tears  betook  himself  again  to  his  jour- 
ney.J  But  oh  how  nimbly  now  did  he  go  up 
the  rest  of  the  hill! — Yet  before  he  got  up, 
the  sun  went  down  upon  Christian ;  and  thic 
made  him  again  recall  the  vanity  of  his  sleep- 
ing to  his  remembrance ;  and  thus  he  again 
began  to  condole  with  himself:  ''  O  thou  sin- 
ful sleep !  how  for  thy  sake  am  I  like  to  be  be- 
nighted in  my  journey!  I  must  walk  without 
the  sun,  darkness  must  cover  the  path  of  my 
feet,  and  I  must  hear  the  noise  of  doleful 
creatures,  because  of  my  sinful  sleep!"  Now 
also  he  remembered  the  story  that  Mistrust  and 
Timorous  told  him  of,  how  they  were  fright- 
ened with  the  sight  of  the  lions.  Then  said 
Christian  to  himself  again,  These  beasts  range 
in  the  night  for  their  prey ;  and  if  they  should 
meet  with  me  in  the  dark,  how  should  I  shift 
them?  how  should  I  escape  being  by  them 
torn  in  pieces?  Thus  he  went  on.  But  while 
he  was  bewailing  his  unhappy  miscarriage,  he 
lifted  up  his  eyes;  and,  behold,  there  was  a 
very  stately  palace  before  him,  the  name  of 
which  was  Beautiful,  ||  and  it  stood  by  the 
highway  side. 

tent  without  it  ?  It  is  impossible  for  them  to  be  happy, 
and  to  rejoice  in  the  Lord,  without  a  real,  scriptural 
assurance  of  his  love  and  favour.  It  is  this  which 
adds  wings  to  faith,  liveliness  to  hope,  joy  to  love,  and 
cheerfulness  to  obedience.  Plead  the  precious  prom- 
ises :  be  not  content  without  the  enjoyment  of  the 
blessings  contained  in  them.  Says  our  Lord,  "  Ask 
and  ye  shall  receive,  that  your  joy  may  be  full." 
John  xvi.  24. 

II  Hitherto  Christian  has  been  a  solitary  p.grim  ; 
but  we  must  next  consider  him  as  admitted  to  the 
communion  of  the  faithful,  and  joining  with  them  in 
the  most  solemn  public  ordinances.  This  is  repre- 
sented under  the  emblem  of  the  House  Beautifi;i, 
and  the  Pilgrim's  entertainment  in  it,  as  described  in 
the  subsequent  pages.  Mr.  Bunyan  here  manifest* 
much  candour  and  liberality  of  sentiment;  and  his 
representations  may  suit  the  admission  of  any  new 
members  into  the  society  of  professed  Christians  in  any 
communion,  where  a  serious  regard  to  spiritual  relig- 
ion is  in  this  respect  maintained. 

It  certainly  would  be  very  desirable,  that  Christian 
societies  should  be  formed  according  to  the  principles 
here  exhibited  !  such  would  indeed  be  very  beautiful, 
honourable  to  God,  conducive  to  mutual  edification, 
and  examples  to  the  world  around  them.  Different 
expedients  have  been  adopted  for  thus  promoting  tha 
communion  of  saints ;  the  advantages  resulting  there* 


^W'^ 


-S^hx     -"feE^-Ss* 


^ 

S?^^ 


C-IH!  IR[I©T3A!^;: 


S 


TUE  PILGRIM'S  PROGRESS. 


109 


CHAPTER    Vlir. 

Christian  sajtly  pas»fs  the  lioru,  and  arrives  at  the  house  called  Beautiful,  where  he  is  kindh 
received,  and  aijreenbly  entertained. 


So  I  .xaw  in  my  dream,  that  ho  innde  \ui.<c 
and  wi-nt  forward,  that  if  possible  he  might 
got  Kxlfjinp  there.  Now  before  he  had  gone 
far  he  entered  into  a  very  narrow  passage, 
which  wiu  about  a  furlong  otV  the  Porter's 
Uxige;  and  looking  very  narrowly  before  him 
m  he  went,  he  spied  two  lions  in  the  way.* 
Now,  thought  he,  I  see  the  danger  that  Mis- 
trust and  Timorous  were  driven  back  by.  (The 
lions  were  chained,  but  he  saw  not  ti»e  chains.) 
Then  he  wiu*  atVaid,  and  thought  also  himself 
to  go  back  after  them  ;  for  he  thought  nothing 
but  death  was  l)efore  him.  But  the  Porter  at 
.the  lixlge,  whose  name  is  Watchful,  perceiving 
that  Clirislian  made  a  halt,  as  if  he  W(mld  go 
back,  crifd  unto  him,  saying,  "  Is  thy  strength 
HO  .small?  Mark  iv.  40.  Fear  not  the  lions,  for 
they  are  chained,  and  are  placed  there  for  trial 
of  faith  where  it  is,  and  for  discovery  of  those 
that  have  none;  keep  in  the  midst  of  the  path 
and  no  hurt  shall  come  unto  thee." 

Then  I  s^aw  that  he  went  on  trembling  for 
fear  «>f  the  lions;  but  taking  good  heed  to  the 
directions  of  the  Porter,  he  heard  them  roar, 
but  they  did  him  no  harm.  Then  he  clajtpcd 
hifl  hands,  and  went  on  till  he  came  and  stood 
before  the  gate  where  the  Porter  was.f  Then 
•aid  Christian  to  the  Porter,  Sir,  what  house  is 
thw?  and,  may  I  Imlge  here  to-night?  The 
Porter  answereil,  This  house  was  built  by  the 
I^rd  of  the  hill,  and  he  built  it  for  the  relief 
and  security  of  pilgrims.  The  Porter  also  asked 
iriience  he  was?  and  whither  he  was  going? 

Chnitinn.  I  am  come  from  the  city  of  De- 

uctinn.  and  am  going  to  Mount  Zion :  but, 
U.'vau.He  the  sun  is  now  »ct,  I  desire,  if  I  may, 
lo  hxige  here  to-night. 

tnm  hftr«  been  ineaJeaUbl« ;  bat  tarri/  eTcn  mora 
■igbt  b«  doo*,  th«n  i*  »t  pr«*cot,  perbapi  any  wberv, 
w«r«  all  oone«rncU  to  attempt  it  boldlj,  eamettlj,  aod 
"Ub  anitrd  effurta. 

*  Th«  iw.  liunt  may  ilgnifj  to  o«,  the  roaring  of 
lhi>  devil  and  tb«  world  ai^ainit  u« ;  but  botb  are 
•baiaed,  thrj  cannot  go  one  link  beyond  what  onr 
Ood  peroiil*.  Sometime*  we  may  not  toe  tbo  ebain, 
and  anacriptaral  fcan  may  be*et  ai.  But  tbi*  if  tbe 
W*lcb'Word  of  oar  Lord,  PK.\R  NOT. 

t  A  minitter  of  Christ,  one  who  i<  wmtehfnl  for  the 
good  of  toal*.  Oh  how  precioon  are  tbry  to  pilgrim*' 
k«*rt4  \  Seo  the  *w««t  eaeocragrmeat  and  bl«M«d  ad- 
▼Ua  Ptlgria  obtained  from  him. 


Porter.  What  is  your  name? 

C/iri^finn.  My  name  is  now  Christian,  but 
my  name  at  the  first  w:ls  (tniteles.«:J  I  came 
of  the  race  of  Japheth,  whom  (irnl  will  ■|)er 
Huade  to  dwell  in  the  tents  of  Shem.  Gen. 
ix.  27. 

I'orter.  But  how  doth  it  liapjiiii  that  you 
come  so  late?     The  sun  is  .set. 

Christian.  I  had  been  here  sooner,  but  tliat, 
wretched  man  that  I  am  !  I  slept  in  the  arb<»ur 
that  stands  on  the  hill  side.  Nay,  I  had,  not- 
withstanding that,  been  here  much  sooner,  but 
that  in  my  sleep  I  lost  my  evidence, |I  and  came 
without  it  to  the  brow  of  the  hill;  and  then 
feeling  for  it,  ami  fin«ling  it  not,  I  was  forcc<l, 
with  sorrj)w  of  heart,  to  go  back  to  the  place 
where  I  slept  my  sleep;  where  I  found  it,  and 
now  I  am  come.J 

Porter.  Well,  I  will  call  out  one  of  the  vir- 
gins of  this  place,  who  will,  if  she  like  your 
talk,  bring  you  in  to  the  rest  of  the  family,  ac- 
cording to  the  rules  of  the  house.  So  Watch- 
ful the  Porter  rang  a  bell,  at  the  sound  of 
which  came  out  at  the  door  of  the  house  a 
grave  and  beautiful  damsel,  named  Hi-ir... 
tioii,^  and  asked  why  she  was  calle<l  ? 

The  Porter  answered.  This  man  is  in  a  jour- 
ney from  the  city  of  Destruction  to  Mount 
Zion ;  but  being  weary  and  benighted,  he 
&sked  me  if  he  might  lodge  here  to-night:  so 
I  told  him  I  would  call  for  thee,  who  after 
discourse  had  with  him,  mayest  do  as  secmeth 
thee  good,  even  according  to  the  law  of  the 
house. 

Then  she  a.sked  him,  whence  he  was? 
ancl  whither  he  was  going?  and  he  told  her. 
She  asked  him  also  how  he  got  in  the  way? 

X  0  aonl,  did  yon  cTcr  know  that  thi«  wa«  your 
name  1  Hast  thou  ta*trd  that  the  Ixtrd  i*  rich  in  graev 
to  gracelpii*  dinner*?  Oh  then  ling  of  frr<»  grac<'  and 
unwpfitod  lore,  crery  *tep  of  thy  |iiljfriiiiiige. 

'\  Ix>ok  well  to  your  roll.  Dewarr  of  luMng  yoar  ••• 
(nrance.  See  the  eril  of  it ;  it  kerpii  the  «onl  back. 
Many  have  lovt  it  and  have  never  found  it. 

}  None  ought  to  be  admitted  Into  ihe  rhureh  of 
Cbriit,  but  *uoh  a«  can  give  good  evjilence  that  they 
arc  the  rhildren  of  Ood  by  faith  in  Chri>t  Je<a*,  and 
are  aineere  pilgrim*  in  the  way  to  the  heavenly 
city. 

\  Admitting  meabert  Into  ehnr«be»,  il  oald  b«  4oa« 
with  diaeration. 


no 


BUNYAN'S  COMPLETE   WORKS. 


and  he  told  her.  I  hen  she  asked  him  what  he 
had  seen  and  met  with  in  the  way?  and  he 
told  her.  And  at  last  she  asked  his  name.  So 
he  said,  It  is  Christian  ;.  and  I  have  so  much 
tlie  more  a  desire  to  lodge  here  to-night,  be- 
'cause,  by  what  I  perceive,  this  place  was  built 
by  the  Lord  of  the  hill  for  the  relief  and  se- 
curity of  pilgrims.  So  she  smiled,  but  the 
water  stood  in  her  eyes;  and  after  a  little 
paiiee  she  said,  I  will  call  forth  two  or  three 
more  of  the  family.  So  she  ran  to  the  door, 
and  called  out  Prudence,  Piety  and  Charity, 
who,  after  a  little  more  discourse  with  him, 
had  him  into  the  family ;  and  many  of  them 
meeting  him  at  the  threshold  of  the  house 
said,  "  Come  in,  thou  blessed  of  the  Lord ; 
'  this  house  was  built  by  the  Lord  of  the  hill, 
on  purpose  to  entertain  such  pilgrims  in,' " 
Then  he  bowed  his  head,  and  followed  them 
into  the  house.  So  when  he  was  come  in  and 
sat  down,  they  gave  him  something  to  drink, 
and  consented  together  that,  until  supper  was 
ready,  some  of  them  should  have  some  partic- 
ular discourse  with  Christian,  for  the  best  im- 
provement of  time ;  and  they  appointed  Piety, 
and  Prudence,  and  Charity,  to  discourse  with 
him :  and  thus  they  began.* 

Piety.  Come,  good  Christian,  since  we  have 
been  so  loving  to  you  to  receive  you  into  our 
house  this  night,  let  us,  if  perhaps  we  may 
better  ourselves  thereby,  talk  v/ith  you  of  all 
things  that  have  happened  to  you  in  your  pil- 
grimage. 

Christian.  With  a  very  good  will ;  and  I  am 
glad  that  you  are  so  Avell  disposed. 

Piety.  What  moved  you  at  first  to  betake 
yourself  to  a  pilgrim's  life? 

Christian.  I  was  driven  out  of  my  native 
country  by  a  dreadful  sound  that  was  in  mine 
ears ;  to  wit,  that  unavoidable  destruction  did 
attend  me  if  I  abode  in  that  place  where  I  was. 

Piety.  But  how  did  it  happen  that  you  came 
out  of  your  country  this  Avay? 

Christian.  It  was  as  God  would  have  it ;  for 
when  I  was  under  the  fears  of  destruction,  I  did 
not  know  whither  to  go;  but  by  chance  there 
came  a  man,  even  to  me  as  I  was  trembling 

*  The  blessedness  of  savoury,  experimental  con- 
versation with  fellow-pilgrims. 

f  Hope  and  fear  should  accompany  us  every  step  on 
our  journey.  Without  true  piety  there  can  be  no  real 
Christianity.  The  Lord  shows  us  many  things  in  our 
way  concerning  the  cases  of  others,  to  make  us  fear 
falling  away  ;  while  he  displays  the  glory  of  his  grace 
in  keeping  his  saints,  to  animate  our  hope  on  his 
power,  and  trust  in  his  grace.     Look  unto  Jesus. 


and  weeping,  whose  name  is  Evangelist,  and  he 
directed  me  to  the  Wicket-gate,  which  else  I 
should  never  have  found  and  so  set  me  into  the 
way  that  hath  led  me  directly  to  this  house. 

Piety.  But  did  not  you  come  by  the  house 
of  the  Inter2)reter?'i  jvt   ' 

Christian.  Yes,  and  did  see  such  things 
thei'e,  the  remembrance  of  which  will  stick  by 
me  asiong  as  I  live ;  especially  three  things  ;  to 
wit^-iow  Christ,  in  despite  of  Satan,  uijuntainaj 
his  work  of  grace  in  the  heart ;  how  ihe  man  i 
had  sinned  himself  qiiite  out  of  hopes  cf  God's 
mercy ;  and  also  the  dream  of  him  that  thought 
in  his  sleep  the  day  of  judgment  was  come.f 

Piety.  Why,  did  you  hear  him  tell  his  dream  ? 

Christian.  Yes,  and  a  dreadful  one  it  was,  I 
thought;  it  made  my  heart  ache  as  he  was 
telling  of  it ;  but  yet  I  am  glad  I  heard  it. 

Piety.  Was  this  all  you  saw  at  the  house  of 
the  Interpreter  ? 

Christian.  No ;  he  took  me  and  had  me  where 
he  showed  me  a  stately  palace,  and  how  the 
people  were  clad  in  gold  that  were  in  it ;  and 
how  there  came  a  venturous  man  and  cut  his 
way  through  the  armed  men  that  stood  in  the 
door  to  keep  him  out ;  and  how  he  was  bid  to 
come  in  and  win  eternal  glory ;  methought  those 
things  did  ravish  my  heart.  I  would  have  stayed 
at  that  good  man's  house  a  twelve-month,  but 
that  1  knew  I  had  further  to  go. 

Piety.  And  what  saw  you  else  in  the  way  ? 

Christian.  Saw!  Why,  I  went  but  a  little 
further,  and  I  saw  one,  as  I  thought  in  my 
mind,  hang  bleeding  upon  a  tree ;  and  the  very 
sight  of  him  made  my  burden  fall  off  my  back, 
(for  I  groaned  under  a  very  heavy  burden,  but 
then  it  fell  down  from  off  me.)  It  was  a 
strange  thing  to  me,  for  I  never  saw  such  a 
thing  before;  yea,  and  while  I  stood  looking 
up  (for  then  I  could  not  forbear  looking)  three 
shining  ones  came  to  me ;  one  of  them  testified 
that  my  sins  were  forgiven  me ;  another  stripped 
me  of  my  rags,  and  gave  me  this  embroidered 
coat  which  you  see ;  and  the  third  set  the  mark 
which  you  see  in  my  forehead,  and  gave  me 
this  sealed  roll,  (and  with  that  he  plucked  il 
out  of  his  bosom.)  X 

J  A  blessed  scriptural  experience  of  what  the  Lord 
had  done  for  his  soul ;  quite  necessary  for  every  one, 
before  admission  into  the  church  of  Christ.  For  want 
of  this,  man  J'  who  are  joined,  prove  of  no  profit  to 
other  souls,  and  get  no  good  to  their  own.  A  mere 
profession  of  Christ,  without  an  experience  of  hi?  love> 
grace,  and  peace,  being  sealed  upon  the  heart  by  the 
Spirit  the  Comforter,  is  nothing  but  empty  specula- 
tion. 


.^ 


THE   I'lLcniM'S  PROGRESS. 


Ill 


Piety.  IJut  you  saw  more  than  tliis,  did  ytm 
not? 

Christian.  The  things  that  I  liavo  told  you 
•\vTv  tlie  Ik-sI;  yet  some  other  nuittors  I  saw; 
ft.-*,  nanu'ly,  I  saw  three  men,  iSimplr,  Sloth  and 
l*re!«umj>tion,  He  asleep  a  little  way  out  of  the 
wav  as  I  came,  with  irons  upon  their  heels; 
hut  do  you  think  I  could  not  awake  them!  I 
t^Uo  saw  Forniality  and  IIypoeri«*y  eome  tum- 
blinjr  over  the  wall,  to  go,  as  they  pretended,  to 
Zion,  but  they  were  quiekly  lost;  even  us  I  my- 
self did  tell  them,  hut  they  would  not  believe. 
But,  ulM)ve  all,  I  found  it  hard  work  to  get  up 
this  hill,  anti  as  hard  to  conie  by  the  lions' 
mouths;  and  truly,  if  it  hail  not  been  for  the 

xl  man,  tin-  I'orter,  that  stands  at  the  gate, 
.  io  not  know  but  that,  after  ail,  I  might  have 
gone  back  again  ;  hut  now,  I  thank  (Jod,  I  am 
h-re;  and  I  thank  you  for  receiving  of  me. 

Then  Prudence  thought  goixl  to  jusk  him  a 
lew  questions,  and  desired  his  answers  to 
them. 

PnnUncr.  Do  you  not  think  sometimes  of  the 
country  from  whence  you  came? 

'^hri*tiiin.  Yet»,  but  with  nuich  shame  and 
.;.*.est'ution  ;  tnily,  if  I  had  been  mimlful  i)f 
that  country  from  whence  I  came  out,  I  might 
have  had  an  opportunity  to  have  returned; 
but  now  I  dt>sire  a  lu'tter  country,  that  is  an 
heavenly  one.  Heb  xi.  U). 

Prudeurr.  Wt  you  not  bear  away  with  you 
some  of  the  thing><  that  then  you  were  conver- 
sant withal  ?  * 

Chrittian.  Yc«,  but  greatly  against  my  will; 
eaiMvially  my  inward  and  carnal  cogitations, 
with  which  all  my  countrj'men,  as  well  as  my- 
self Were  del ightevl ;  but  now  all  tho.sc  things 
•re  my  grief;  and  might  I  but  cIhmmc  mine 
own  things,  I  would  cho«wc  never  to  think  of 
tho«e  things  more:  but  when  I  would  be  a 
doing  of  that  which  i»  beMt,  that  which  is  woret 
b  with  me.  Rom.  vii.  19. 

PrHtifnr*.  I)o  you  i-ot  find  nomctimen  ati  if 
tl:  -  were  vanqu'ithed,  which  at  other 

til;  ur  perplexity . 

VhriMinn.  Yen,  but  Uut  ia  but  seldom ;  but 

•  Prui|«-n€«o  niu«t  l>"  JMinrd  to  pic'jr.  Chrintian  pru- 
4«nc«  •b'liil'l  he  riiihlc  in  crcry  >top  of  the  pnjfcunor, 
for  ••/»  So|..roon,  •'  I,  Wi*doin,  Jwcll  with  Prudrnc*," 
(Pr^T  Tif-  1?.^  ■t'l  "  »h«>  wiadom  of  the  prudent  i«  to 
B'  -  r.  s.)     ilis  path  i*  pva««and 

h 

Ujr  IwlievinK  hi*  pardon  bjr  the  )>|i>od 
ot  lore  of  Ood   to  him,  by  the   wiinm  <>f 

kU  ^p.^.t  and  the  Klory  of  heaven,  to  which  be  if 
gvloK.  mn  what  «tr«nKtb«o«  the  CbrUtiaa't  heart 
agMD*!  all  oppo«itioo*. 


they  are  to  me  golden  hourx  in  which  such 
things  happen  to  me. 

Pniilrnce.  Can  you  remeniber  by  what  means 
you  fmd  your  annoyanccM  at  timet)  un  if  they 
were  vanquisheil? 

Chriittian.  Yes;  when  I  think  on  what  I  saw 
at  the  cro8s,  that  will  do  it ;  and  when  I  look 
upon  my  embroidered  coat,  that  will  do  it; 
and  wheji  I  look  into  the  roll  that  I  carry  in 
my  bosom,  that  will  do  it;  ;md  wh'.-n  mj 
thoughts  wax  warm  ab<jut  whillur  1  am  going, 
that  will  do  it.f 

Pniilenee.  And  what  is  it  that  nuikes  you  so 
desirous  to  go  to  Mount  Zion? 

Chrinlinn.  Why  tlicre  I  hope  to  see  him  alive 
that  did  hang  dead  on  the  cro.ss ;  and  there  I 
hope  to  be  rid  «)f  all  those  things,  thai  to  this 
day  are  in  me,  an  annoyance  to  me;  there,  they 
say,  there  is  no  death,  (Isaiah  xxv.  8;  Rev. 
xxi.  4;)  and  there  shall  I  dwell  with  such  com- 
pany as  I  like  best.  For,  to  tell  you  the  truth, 
I  love  him  because  I  wjis  by  him  e;used  of  my 
burden;  and  I  am  weary  of  m^'  iuward  sick- 
ni-ss.  I  would  fain  be  where  I  >liail  die  no 
njore,  and  with  tlie  company  that  shall  con- 
tinually cry,  "  Iluly,  hnly^  holy !  *'  J 

Then  said  Charity  to  Christian,  Have  you  a 
family?  are  you  a  married  man? 

Clirinlian.  I  have  a  wife  and  four  small  chil- 
dren. 

Cltaritij.  And  why  did  you  not  bring  theui 
along  with  you? 

Then  Christian  wept,  and  said,  OliI  how 
willingly  would  I  have  done  it  I  but  they  were 
all  of  them  utterly  averse  to  my  going  on  my 
pilgrimage.  II 

C'/taritij.  But  you  shouM  have  talke<l  to  them, 
and  have  endeavoured  to  have  shown  them  the 
danger  of  being  left  behind. 

ChriMian.  So  I  di«l :  and  told  them  also  w  hal 
God  had  showed  to  me  of  the  destruction  of 
our  city ;  but  I  seemnl  to  them  jlh  one  thul 
mocked,  and  they  believed  me  not.  (ten.  xix.  ^ 

Cfmri/ij.  And  «li<l  you  pray  to  (mmI  that  h« 
wnuhl  blem  your  counsel  to  them? 

Chridiatu  Yes,  and  that  with  much  a(Tri-tion ; 

X  A  »i|cht  of  Christ  by  fnilh,  bcgri-  'Qitl 

to  nee  htm  in   glorr.     A  nenM  of  hi<  I<jva 

rnnke*  n»  long  to  )>«  with  him;  a  desire  ui  U  ;;>i;  |>«r- 
fectl.T  freed  from  the  »ery  beinff  of  *in,  ever  acoompa- 
niei  a  true  and  lively  faith  in  bin,  and  manife«t«  that 
we  profe»«  a  mo»t  holy  faith.  Judc  ?'^. 

I  So  the  »pirit  of  a  pilKritn  n^  ^  ■    'oT* 

to  Ihote  of  hi*  own  h"u»e,  by  r»  'ri*- 

ittg.  and  praying,  if  by  any  mean*  be  x.au  |m-<  tail  oo 
them  to  flc«  from  dcttrociioo,  and  come  to  Jr^a*  fet 
Miration. 


112 


BUNTAN'S  COMPLETE   WORKS. 


for  you  must  tliink  that  my  wife  and  poor 
children  were  very  dear  unto  me. 

Charity.  But  did  you  tell  them  of  your  own 
sorrow,  and  fear  of  destruction  ?  for  I  suppose 
that  destruction  was  visible  enough  to  you. 

Christian.  Yes,  over,  and  over,  and  over. 
They  might  also  see  my  fears  in  my  counte- 
nance, in  my  tears,  and  also  in  my  trembling 
under  the  apprehension  of  the  judgments  that 
did  hang  over  our  heads ;  but  all  was  not 
sufficient  to  prevail  with  them  to  come  with 
me. 

Charity.  But  what  could  they  say  for  them- 
selves why  they  came  not? 

Christian.  Why,  my  wife  was  afraid  of  losing 
this  world :  and  my  children  were  given  to  the 
foolish  delights  of  youth:  so,  what  by-^pne 
thing  and  what  by  another,  they  left  ma  to 
wander  in  this  manner  alone. 

Charity.  But  did  you  not  with  your  vain  life 
damp  all  that  you  by  words  used  by  way  of 
persuasion  to  bring  them  away  with  you  ?  * 

Christian.  Indeed  I  cannot  commend  my 
life ;  for  I  am  conscious  to  myself  of  many  fail- 
ings therein :  I  know  also,  that  a  man  by  his 
conversation  may  soon  overthrow  what  by 
argument  or  persuasion  he  doth  labour  to 
fasten  upon  othere  for  their  good.  Yet  this  I 
can  say,  I  was  very  wary  of  giving  them  occa- 
sion, by  any  unseemly  action,  to  make  them 
averse  to  going  on  pilgrimage.  Yea,  for  this 
very  thing,  they  would  tell  me  I  was  too  pre- 
cise ;  and  that  I  denied  myself  of  things,  for 
their  sakes,  in  which  they  saw  no  evil.  Nay, 
I  think,  I  may  say,  that  if  what  they  saw  in 
me  did  hinder  them,  it  was  my  great  tender- 
ness in  sinning  against  God,  or  of  doing  any 
wrong  to  my  neighbour. 

Charity.  Indeed  Cain  hated  his  brother,  "  be- 
cause his  own  works  were  evil,  and  his  broth- 
er's righteous,"  (John  iii.  12 ;)  and  if  thy  wife 
and  children  have  been  offended  with  thee  for 
this,  they  thereby  show  themselves  to  be  im- 

*  0  soul,  consider  this  deeply ;  it  is  the  life  of  a 
Christian,  that  carries  more  conviction  and  persuasion 
than  his  words.  Though  like  an  angel  you  talk  of 
Christ,  of  the  Gospel,  of  the  doctrines  of  grace,  and  of 
heaven,  yet  if  you  indulge  evil  tempers,  and  live  under 
the  power  of  any  sinful  lusts  and  passions,  you  will 
hereby  harden  others  against  the  things  of  God,  and 
prevent  their  setting  out  in  the  ways  of  God,  and  are 
in  danger  of  finally  perishing.  Study  and  pray  to  be 
a  constant  walker  in  the  way  of  holiness,  else  all  is 
but  windy  profession,  and  airy  talk.  Oh  how  much 
barm  is  done  to  Christ's  cause  by  the  unholy  walk  of 
many  professors ! 


placable  to  good ;  and  thou  hast  delivered  thy 
soul  from  their  blood.f  Ezek.  iii.  19. 

Now  I  saw  in  my  dream,  that  thus  they  sat 
talking  together  until  supper  was  ready.  So 
when  they  had  made  ready,  they  sat  down  to 
meat.  J  Now  the  table  was  furnished  with  fat 
things  and  with  wine  that  was  well  refined ; 
and  all  their  talk  at  the  table  was  about  the 
Lord  of  the  hill ;  as,  namely,  about  what  he 
had  done,  and  wherefore  he  did  what  he  did, 
and  why  he  had  builded  that  house :  and,  by 
what  they  said,  I  perceived  that  he  had  oeen  a 
great  warrior,  and  had  fought  with,  and  slain 
him  that  had  the  power  of  death,  (Heb.  ii.  14, 
15,)  but  not  without  great  danger  to  himself; 
which  made  me  love  him  the  more. 

For,  as  they  said,  and,  as  I  believe,  said 
Christian,  he  did  it  with  the  loss  of  blood.  But 
that  which  put  glory  of  grace  into  all  he  did, 
was,  that  he  did  it  out  of  pure  love  to  his 
country.  And  besides,  there  were  some  of 
them  of  the  household  that  said  they  had  been, 
and  spoke  with  him,  since  he  did  die  on  the 
cross ;  and  they  have  attested,  that  they  had  it 
from  his  own  lips,  that  he  is  such  a  lover  of 
poor  pilgrims,  that  the  like  is  not  to  be  found 
from  the  east  to  the  west. 

They,  moreover,  gave  an  instance  of  what 
they  affirmed,  and  that  was,  he  had  stripped 
himself  of  his  glory  that  he  might  do  this  for 
the  poor;  and  that  they  heard  him  say  and 
affirm,  that  he  would  not  dwell  in  the  mountain 
of  Zion  alone.  They  said  moreover,  that  he 
had  made  many  pilgrims  princes,  though  by 
nature  they  were  beggars  born,  and  their  origi- 
nal had  been  the  dunghill.  1  Sam.  ii.  8 ;  Ps. 
cxiii.  7. 

Thus  they  discoursed  together  till  late  at 
night;  and  after  they  had  committed  them 
selves  to  their  Lord  for  protection,  they  betook 
themselves  to  rest.  The  pilgrim  they  laid  in 
a  large  upper  chamber,  whose  window  opened 
towards  the  sun-rising :  ^he  name  of  the  cham- 


f  Hence  see  the  necessity  of  a  Christian's  giving 
good  evidence,  that  he  is  really  possessed  of  those 
graces  of  piety,  prudence,  and  charity  or  love,  befcre 
he  can  enjoy  the  communion  of  saints.  True  faith  in 
Jesus  is  never  alone,  but  is  always  attended  with  a 
train  of  Christian  graces. 

I  This  means  the  Lord's  supper ;  where  Christians 
in  common  feed  on  Jesus  by  faith,  and  dwell  in  con- 
templation, with  wonder,  love  and  praise,  for  what 
Jesus  had  done  for  them,  is  in  them,  and  is  now  doing 
for  them  at  the  right  hand  of  God.  Thus  Christians 
feed  on  him  by  faith,  and  are  nourished  up  by  him 
unto  eternal  life. 


TlIK  PILGRIM'S  PROGRESS. 


\\:\ 


ber  w;ls  Pi-acc,  whore  he  slept  till  break  of  day, 
«nd  then  he  awuke  and  sang : 

**  Where  am  I  now  ?     Is  this  tho  love  and  cnro 
Of  Je«us,  for  the  lucn  tbnt  |iil|;riius  aro  : 
Thua  to  providp,  that  I  ihouM  be  furjjiven, 
And  dwell  already  tho  ucxt  dour  to  hoavcii  V  * 

So  in  the  morning;  they  all  jrot  up ;  and,  after 
•4Mnt  mure  discourse,  they  told  liini  that  he 
■huuld  nut  depart  till  they  luul  »hi)\veil  him  the 
mrities  of  that  place.  And  first  they  had  him 
into  the  Htudy.t  where  they  showed  him  recortls 
of  the  j?reate>t  antii|uity:  in  which,  ju*  I  re- 
member my  dream,  they  showeil  him,  lirst,  the 
pixlij;ree  of  the  Lord  of  the  hill,  that  he  wjus 
the  t»on  of  tho  Ancient  of  days,  and  came  by 
that  eternal  penerution :  here  also  were  mure 
fully  ret'ordeil  the  acts  that  he  had  done,  and 
the  names  of  many  hundreds  that  he  had  taken 
into  his  service;  and  h<iw  he  had  placed  them 
in  such  habitations  that  could  neither  by  length 
of  days,  nor  decay  of  nature,  be  dissolved. 

Then  they  read  to  him  stime  of  the  worthy 
acts  that  Home  of  his  servants  had  done;  as 
how  they  had  "suMued  king<Ioms,  wrought 
righteousnl^ss,  obtained  promises,  stopped  the 
mouths  of  lions,  quenched  the  violence  of 
fire,  escapeil  the  edge  of  the  swt)rd,  out  of 
weakness  were  maile  strong,  waxed  valiant  in 
fi-'ht,  and  turned  to  flight  the  ami. -<  ci'  th.. 
ti«."    Ileb.  xi.  38,  34. 

I  lion  they  read  again  in  another  pan  >>\  uw 
•  rds  of  the  house,  where  it  w;ls  showed  how 
uilling  the  Lord  wiw  to  receive  into  his  favour 
any,  even  any,  though  they  in  time  pa-st  had 
ri.-*!  great  atl'ronU  to  his  person  and  pro- 
lings.  Here  also  wore  .Hovenil  other  his- 
tories of  many  other  famous  things,   of  all 

*  A  tinner  cannot  tleep  lafeljr  and  coinfurtahlj  till 
he  hat  found  peace  with  Uod.  Uut,  "  being  Justified 
bjr  faith,  we  have  peace  with  Ood  [and  peace  in  our 
•oo»ei'-n'-.-«;  thr  ii^h  our  Lord  Jc.iui  Christ."  Koni.v. 
1.  I!ut  kll  iiiil"li"4rr«  of  the  f^race  of  our  Lord  Jesun 
Cbri«t  are  uuiicr  the  cnnc  of  the  law,  and  condemna- 
tion for  *in,  and  are  a(  enmity  aj^intt  (>od. 

t  Chriai,  and  meditation  on  Chriat,  on  hit  birth.  hU 
paraon,  hi*  life,  hif  work*,  hi*  d<  .ith,  hix  atonement, 
rifhteou<ne*i,  and  »*lTation,  ar.-  .f  Chri»- 

tUn  ».>ul«.     8avi  David,  "  .Vy  t\\>  riim  ihall 

km  »we*t :  I  will  be  %\xA  in  the  lx>rd."  I'nal.  civ.  M. 
A  lively  Cbrittian  oannot  live  without  tpiritual  roed- 
HAlion.        * 

X  The  proTiaion  which  \»  m»  To  in  Chrift,  and  hi* 
Mneaa  for  naintaininic  an  I  -   in   Che  hearla 

it  hit  people,   thote  holy    i  and   alTeetinni 

by  the  vi(c.>r.io«  ex<-rci»«  of  which,  victory  I*  obtained 
•V«r  all   their   ancoiiea,  it  here  repretcntrd    bv   (he 


which  Christian  had  a  view :  a.s  of  tl.ingn  both 
ancient  and  motlern ;  together  with  propheeiai 
and  predictions  of  things  that  have  their  cer- 
tain accomplishment,  both  to  the  dread  and 
amazement  of  enemies,  and  the  comfort  -^nd 
solace  of  j>ilgrinis. 

The  iie.xt  day  they  took  him,  and  had  him 
into  the  armoury, t  where  they  sliowe«l  him  all 
manner  of  furniture  which  their  Lord  had 
providetl  for  pilgrims,  as  sword,  shield,  helmet, 
brejustplates,  all-prayer,  and  shoes  that  woulJ 
not  wear  out.  And  there  wa.s  here  enough  of 
this  to  harness  out  a.s  many  men,  for  the  service 
of  their  Lord,  jus  there  be  stars  in  the  heuveu 
for  multitude. 

They  also  showed  him  some  <tf  the  engines, 
with  which  some  of  his  servants  had  done 
wonderful  things.  They  showed  him  Muses' 
rod;  the  hammer  and  nail  with  whidi  Jael 
slew  Si.sera;  the  pitchers,  trumpets,  and  lam|)fl 
too,  with  which  Gideon  put  to  Higlit  tin-  armies 
of  Midian.  Then  tliey  show«'<l  him  the  ox- 
goad,  wherewith  iShamgar  slew  six  hundred 
men.  They  showed  him  al.so  the  jaw-bone 
with  which  Samson  did  such  mighty  feats; 
they  showed  him  moreover  the  sling  and  stone 
with  which  David  slew  Goliah  of  (.iath ;  and 
the  sword  also  with  which  their  Lord  will  kill 
the  man  of  sin,  in  the  day  that  he  shall  rise 
up  to  the  prey.  They  showeil  him  besides 
many  excellent  things  with  which  Christtiau 
was  much  delighted. jj  This  done  they  wmt  to 
their  rest  again. 

Then  I  saw  in  my  dream,  that  on  tlu-  morrow 
he  got  up  to  go  forwards,  but  they  di-sired  him 
to  stay  till  the  next  day  also;  and  then,  said 
they,  wc  will,  if  the  day  be^dear,  hhow  you 
the  Delectable  Mountains;  J  which,  they  sjiid, 

armoury.     Thit  tnffleet  for  all  who  mi  l>e 

tiipplird  from  it,  how  many  tocver  Ihry  be.  \V« 
ou^ht,  therefore,  to  "take  to  oarvrlve/*  the  whole 
armour  of  Ood,"  and  "put  it  on"  by  dili(.:r>ii(ty  u'lnj 
all  tho  mcani  of  f;race,  and  we  ahould  n<<i>(  ulbor*. 
by  our  oxhortntitnt,  ooanacia,  examplcn,  and  prayr*. 
in  doini;  tho  name. 

\  Coutcmplationa  on  the  thinf(*  of  old,  recorded  in 
the  word  of  Ood,  it  the  Joy  and  glory  of  faith,  aai- 
male*  hope,  and  cau!>eth  the  toul  to  pr«t*  forward  in 
the  Christian  race. 

\  The  Delectable  Mountains,  aa  seen  at  a  distance, 
represent  those  distinct  views  of  the  privilrc  ■  .iiid 
consolations  attainable  In  this  life,  wiih  «: 
liever*  are  somrtiue*  favoured,  when  at(<>n  .  ^ 
divine  ordinances;  of  dili|;en(ly  makini:  n  •ul>s4-<|ueD( 
improvement  of  them,  by  means  whrrc-'f  (hry  are  ani- 
mated  to  "preat  forward   toward   the  mark,   for  Ite' 

prise  f.f   ihr  hifh  r«llin<r  of   «J...|  in  ("hrnl  ivsua." 


114 


BUNYAN'S  COMPLETE   WORKS. 


would  yet  further  add  to  his  comfort,  because 
they  were  nearer  the  desired  haven  than  the 
place  where  at  present  he  was;  so  he  con- 
sented and  stayed.  When  the  morning  was  up, 
they  had  him  to  the  top  of  the  house,  and  bid 
him  look  south;  so  he  did;  and  behold,  at  a 
great  distance^  (Isa.  xxxiii.  16,  17,)  he  saw  a 
most  pleasant  mountainous  country,  beautified 
with    woods,    vineyards,   fruits    of   all    sorts, 


flowers  also,  Avith  springs  and  fountains,  very 
delectable  to  behold.  Then  he  asked  the  name 
of  the  country.  They  said,  It  was  Immanuel's 
Land ;  and  it  is  as  common,  say  they,  as  this 
hill  is,  to  and  for  all  the  pilgrims.  And 
when  thou,  comest  there,  from  thence  thou 
mayest  see  the  gate  to  the  Celestial  City,  as 
the  shepherds  that  live  there  will  make  ap 
pear. 


CHAPTER  IX. 


Christian  enters  the  Valley  of  Humiliation,  where  he  is  fiercely  attacked  by  Apollyon,  hut 

overcomes  him. 


Now  Christian  bethought  himself  of  setting 
forward,  and  they  were  willing  he  should.  But 
first,  said  they,  let  us  go  again  into  the  armoury. 
So  they  did;  and  when  he  came  there,  they 
harnessed  him  from  head  to  foot  with  what  was 
of  proof,  lest  perhaps  he  should  meet  with  as- 
saults in  the  way.  He  being  therefore  thus 
accoutred,*  walked  out  with  his  friends  to  the 
gate,  and  there  he  asked  the  Porter,  if  he  saw 
any  pilgrim  pass  by?  Then  the  Porter  an- 
swered. Yes. 

Christian.  Pray  did  you  know  him? 

Porter.  I  asked  his  name,  and  he  told  me  it 
was  Faithful. 

Oh,  said  Christian,  I  know  him :  he  is  my 
townsman,  my  near  neighbour,  he  comes  from 
the  place  where  I  was  born:  how  far  do  you 
think  he  may  be  before? 

Porter.  He  has  got  by  this  time  below  the 
hill. 

Well,  said  Christian,  good  Porter,  the  Lord 
be  with  thee,  and  add  to  all  thy  blessings  much 
increase,  for  the  kindness  that  thou  hast  showed 
to  me. 

Then  he  began  to  go  forward ;  but  Discre- 
tion, Piety,  Charity,  and  Prudence,  would  ac- 
company him  down  to  the  foot  of  the  hill.    So 

Great  is  the  Lord  our  God, 

And  let  his  praise  be  great; 
He  makes  his  churches  his  abode. 

His  most  delightful  seat. 

These  temples  of  his  grace, 

How  beautiful  they  stand ! 
The  honours  of  our  native  place. 

And  bulwarks  of  our  land. 

*  See  what  this   Christian  avaiour  is   in  Eph.  vi. 
\S,  Ac. 
"f  Thus  it  is  after  a  pilgrim  has  been  favoured  with 


they  went  on  together,  reiterating  their  former 
discourses,  till  they  came  to  go  down  the  hill. 
Then  said  Christian,  As  it  was  difficult  coming 
up,  so  far  as  I  can  see,  it  is  dangerous  going 
down.  Yes,  said  Prudence,  so  it  is;  for  it  is 
an  hard  matter  for  a  man  to  go  down  into  the 
Valley  of  Humiliation  as  thou  art  now,  and  to 
catch  no  slii)  by  the  way ;  therefore,  said  they, 
are  we  come  out  to  accompany  thee  down  the 
hill.  So  he  began  to  go  down,  but  very  warily, 
yet  he  caught  a  slip  or  two.f 

Then  I  saw  in  my  dream,  that  these  good 
companions,  when  Christian  was  gone  down  to 
the  bottom  of  the  hill,  gave  him  a  loaf  of 
bread,  a  bottle  of  wine,  and  a  cluster  of  raisins ; 
and  then  he  went  on  his  way. 

But  now,  in  this  Valley  of  Humiliation, 
poor  Christian  was  hard  put  to  it ;  for  he  had 
gone  but  a  little  way,  before  he  sj)ied  a  foul 
fiend  coming  over  the  field  to  meet  him ;  his 
name  is  Apollyon. t  Then  did  Christian  begin 
to  be  afraid,  and  to  cast  in  his  mind  whether 
to  go  back  or  stand  his  ground.  But  he  con- 
sidered again  that  he  had  no  armour  for  his 
back,  and  therefore  thought  that  to  turn  the 
back  to  him  might  give  him  greater  advantage, 
with  ease  to  pierce  him  with  his  darts  ;  there- 
many  special  and  peculiar  blessings,  there  ia  danger 
of  his  being  puffed  up  and  exaited  <iii  <u;cosnt  c; 
them ;  so  did  even  holy  Paul  express  it :  therefore  the  • 
messenger  of  Satan  was  permitted  to  buffet  him.  2 
Cor.  xii.  7.  In  our  present  mixed  sta^e,  the  Lord 
knows,  it  would  not  be  best  for  us  always  to  dwell  on 
the  mount  of  ripiritual  joy;  therefore,  for  the  good  of 
the  soul,  the  flesh  must  be  humbled  and  kept  low,  lest 
spiritual  pride  prevail.  It  is  hard  going  down  into 
the  Valley  of  Humiliation,  without  slipping  into  mur- 
muring and  discontent,  and  calliiig  in  question  the 
dealings  of  God  with  us. 

I  Apollyon  signifies  the  destroyer.  See  Rev.  is.  1 1. 


TlIK  PILO RIM'S  PliOGIiESS. 


116 


fore  he  rertolved  to  venture,  ami  stiiiul  his 
ground  ;  for,  thought  he,  hml  I  no  more  in 
my  t'VCH  than  the  living  of  my  life,  it  would 
be  tho  ho-st  way  to  «land. 

S>  he  wi-nt  on,  and  Ajtollyon  met  him.  Now 
the  MiKii-Hter  was  hideous  to  bchoUl :  he  was 
clotheii  with  scales  like  a  fish,  (and  they  are 
his  pride;)  he  had  wingx  like  n  dragon,  feet 
like  a  bear,  and  out  of  his  belly  came  tire  and 
smoke,  and  his  mouth  was  as  the  mouth  of  a 
lion.  Wlien  lie  was  come  up  to  rhri>tian,  he 
beheld  him  with  a  disilainful  countenance,  and 
thus  bei^an  t<»  ipiestion  with  hinj.* 

Ajxillifm.  Whence  came  you?  and  whither 
»re  you  lM»und  ? 

ChriMian.  I  am  come  from  the  city  of  De- 
Itruction,  which  is  the  place  of  all  evil,  and  am 
going  to  the  city  of  Zion. 

Aj^jf/i/ou.  l\y  this  I  perceive  thou  art  one  of 
my  subjects ;  for  all  that  country  is  mine,  and 
I  am  the  prince  and  god  of  it.  How  is  it  then 
Uiat  thou  hast  run  away  from  thy  king?  Were 
it  not  for  that  I  hope  thou  mayest  do  mc  more 
service,  I  would  strike  thee  now  at  one  blow 
to  the  ground. 

(Virijitiim.  I  was  born  indeed  in  yourdomin- 
but   your   service   wius   hard,   and   your 
■<  was  such   as  a  man  could  not  live  on  ; 
*■  f«»r  the  wag«>a  of  sin  is  death,"  (lionl.  vi,  23;)/ 
!'■  ''fore  when  I  was  come  to  years,  I  did  as' 
.  considerate  persons  do,  look  out  if  per- 
liaps  I  might  mend  myself.f 

AftttUijon.  There  is  no  prince  that  will  thus 

y  lose  his  subjects,  neither  will  I  as  yet 

thee;  but  since  thou  complaincst  of  thy 

■  e  and  wages,  be  content  to  go  back  ;  what 

■  ountry  will  afTortl,  I  do  here  promise  to 

^".    .    thee. 

l'Un»littn.  Hut  I  have  let  myself  to  another, 
•Ten  to  the  king  of  princes;  and  how  can  I 
with  fairness  go  back  with  thee? 

Ajtoili/on.  Thou  hast  done  in  this  according 
to  the  proverb: — "  Change  a  bad  for  a  worse:" 

•  l>o  not  be  tfirriflcfl  though  you  metjt  .'^atmn,  and  he 
MulU  Toa  in  the  moat  icrrihie  form  ;  but  mini!  ibii, 
b«fort«  .^^atitn  i.<  •utTrr-'d  to  aitmck  Cbri.otian,  hii  Lord 
I  proriili«t  aii'l  (Ittni  him  with  armour;  the  armour 
•f  God,  wherewith  he  ooutd  «tand  hit  ground,  conquer 
SftUn,  a.:-!  repel  all  hi*  flcry  dartj.  In  ercrjr  conflict 
with  *=atan,  the  baltlo  in  the  Lord'*  ;  hi*  *tr«n(tb  it 
••gaicrd  for  onr  riotory  ;  Ihcrcforv  flght  the  (ood  flght 
of  faith. 

t  All  thi*  i*  the  effr^t  of  believinK  Ood't  word,  knd 
tk«  oonriotion  which  it  brinf(<i  to  tho  mind,  nf  the  eril 
«C  tin,  of  the  Jeplor»ble  *tate  tho*inner  find*  himtelf 
la,  aad  of  tl>«  frac*  and  aalration  of  the  S«n  of  Qod. 
ka  won  ad  •  man  believM  tbeee  truth*,  h«  quit*  the 


but  it  is  ordimiry  for  those  that  have  prof(.nvi«d 
themselves  his  servants,  after  a  while  to  give 
him  the  slip,  and  return  again  to  me.  Do  tliou 
so  too,  and  all  shall  be  well. J 

Chrii/ian.  I  have  given  him  my  faith,  and 
sworn  my  allegiance  to  him  ;  how  tlien  can  I 
go  back  from  this,  and  not  be  hanged  as  a 
traitor  ? 

Apol/i/on.  Thou  didst  the  same  to  me,  and 
yet  I  am  willing' to  pass  by  nil,  if  now  thou 
wilt  yet  turn  again  an<l  go  back. 

C/iritifiiin.  What  I  promised  thee  was  in  my 
nonage  ;  and  besides  I  count  that  the  prince 
under  whose  baniier  I  n<tw  stand  is  able  to  ab- 
solve me;  yea,  and  to  pinion  also  what  I  did 
as  to  my  compliance  with  thee:  and  liesidos, 
O  thou  destroying  Apollyon,  to  speak  truth,  I 
like  his  service,  his  wages,  his  servants,  his 
government,  his  company  and  country,  bettw 
than  thine  ;  and  therefore  leave  oil"  to  |nr-<uade 
me  further;  I  am  his  servant,  and  I  will  follow 
him. 

Ajmlli/on.  Consider  again,  when  thou  art  ia 
cool  blood,  what  thou  art  like  to  meet  with  in 
the  way  that  thou  gocst.  Thou  knowest  that 
for  the  most  jiart,  his  servants  come  to  an  ill 
end,  because  they  are  transgressors  against  me 
and  my  ways.  IIow  many  of  them  have  been 
'•j)ut  to  shameful  deaths?  And  besides  thoa 
countest  his  service  better  than  mine,  whereas 
he  never  came  yet  from  the  jtlace  where  he  iii, 
to  deliver  any  that  servetl  him  out  of  their 
hands:  but,  as  for  me,  how  many  times,  as  all 
the  world  very  well  knows,  have  I  delivered, 
either  by  power  or  fraud,  those  that  have  faith- 
fully served  me,  from  him  and  his,  though 
taken  by  them  :  and  so  I  will  «leliver  thee.|| 

ChrUtinn.  His  forbearing  at  present  to  de- 
liver them  is  on  purpse  to  try  their  h«vr,  whe- 
ther they  will  cleave  to  him  to  the  end;  and, 
as  for  the  ill  end  tlu)U  sayest  they  come  to, 
that  is  most  glorious  in  their  account;  fur,  fur 
present  deliverance,  they  do  not  much  ex[>ecl 

lorvioe  of  ihr  father  of  lie*  :  and  hy  the  failh  of  tho 
truth,  he  i*  arinol  to  re*i*t  Sitlnn  ;  for  it  i*  the  i;lor; 
of  failh  to  draw  all  il«  reafoning*  from  dirinn  (ruth. 

\  Here  tho  father  of  lie*  deliver*  a  rnont  awful  truth, 
but  like  himKcIf  back*  it  with  a  lying  promi*e.  Moil 
dreadful  to  think  of,  to  (ct  out ^ in  the  pr<>fo«iion  of 
Je«u«,  and  again  to  turn  bark  to  ihe  terrion  <>r  .'«atMi, 
yet  bow  comuiun  i«  Ihi*  I  .Such  reject  fhri'i't  truth, 
and  believe*  tho  dcril't  lie  "that  all  (hatl  be  well." 
But  their  end  i*  ill,  and  their  death  •!  t:n'  *''. 

\  Mark  tho  many  (ubtle  way*,  ai 
of  Hatan  to  prvTcnt  pilgrim*  from   j 
way*  of  the   I^ird.     Happy  for  a*  B*l  to  b«  ifacrmAl 
of  Smtan't  derice*. 


116 


liUNYAN'S  COMPLETE   WORKS. 


it ;  for  they  stay  for  their  glory,  and  then  they 
shall  have  it,  when  their  Prince  comes  in  his 
and  the  glory  of  the  angels.* 

Apollyon.  Thou  hast  already  been  unfaithful 
in  thy  service  to  him ;  and  how  dost  thou  hope 
to  receive  wages  of  him  ? 

Christian.  Wherein,  O  Apollyon,  have  I  been 
unfaithful  to  him? 

Apollyon.  Thou  didst  faint  at  first  setting 
out,  when  thou  wast  almost  choked  in  the  gulf 
of  Despond :  thou  didst  attempt  wrong  ways  to 
be  rid  of  thy  burden,  whereas  thou  shouldest 
have  stayed  till  thy  Prince  had  taken  it  off; 
thou  didst  sinfully  sleep,  and  lose  thy  choice 
things :  thou  wast  almost  persuaded  to  go  back 
at  the  sight  of  the  lions :  and  when  thou  talk- 
est  of  thy  journey,  and  of  what  thou  hast 
heard  and  seen,  thou  art  inwardly  desirous  of 
vain-glory  in  all  that  thou  sayest  or  doest.f 

Christian.  All  this  is  true,  and  much  more 
which  thou  hast  left  out ;  but  the  Prince,  whom 
I  serve  and  honour,  is  merciful  and  ready  to 
forgive.  But  besides,  the^e  infirmities  pos- 
sessed me  in  thy  country :  for  three  I  sucked 
them  in,  and  I  have  groaned  under  them,  being 
sorry  for  them,  and  have  obtained  pardon  of 
my  Prince.J. 

Then  Apollyon  broke  out  into  a  grievous 
rage,  saying,  I  am  an  enemy  to  this  Prince ;  I 
hate  his  person,  his  laws,  and  people;  I  am 
come  out  on  purpose  to  withstand  thee. 

Christian.  Apollyon,  beware  what  you  do; 
for  I  am  in  the  king's  highway,  the  way  of 
holiness  :  therefore  take  heed  to  yourself. 

Then  Apollyon  straddled  quite  over  the 
whole  breadth  of  the  way,  and  said,  I  am  void 
of  fear  in  this  matter;  prepare  thyself  to  die; 

*  Here  is  the  precious  reasoning  of  faith.  Well 
uii}j;ht  Paul  say,  "Above  all  (or  over  all)  taking  the 
shield  of  faith,  wherewith  ye  shall  be  able  to  quench 
all  the  fiery  darts  of  the  wicked  one."  Eph.  vi.  16. 

j  Satan  is  justlj'  styled  the  accuser  of  the  brethren 
of  Christ,  (Rev.  xii.  10.)  for  he  accuseth  them  before 
God,  and  to  their  own  consciences.  "But  they  over- 
come him  by  the  blood  of  the  Lamb,  and  by  the  word 
of  thoir  testimony,  (Rev,  xii.  11,)  namely,  "that  they 
have  redemption  in  the  blood  of  Christ,  even  the  for- 
giveness of  their  sins."  Eph.  i.  7. 

J  That  is  the  best  way  to  own  Satan's  charges  if 
they  be  true,  yea,  to  exaggerate  them  also,  to  exalt  the 
riches  of  the  grace  of  Christ  above  all,  in  pardoning 
all  of  them  freely.  By  thus  humbling  ourselves,  and 
exalting  Christ,  Satan  can  get  no  advantage  over  us, 
though  this  will  put  him  into  a  rage  against  us. 

II  The  shield  of  faith  :  the  belief  of  what  Christ  had 
done  for  him,  and  in  him,  and  what  he  was  in  Christ, 
justified  and  sanctified.     This  glorious  confession  of 


for  I  swear  by  ray  infernal  den  that  thou  shalt 
go  no  further :  here  will  I  spill  thy  soul. 

And  with  that  he  threw  a  flaming  dart  at  hisi 
breast ;  but  Christian  had  a  shield  in  his  hand,  j 
with  which  he  caught  it,  and  so  prevented  the 
danger  of  that.jl 

Then  did  Christian  draw ;  for  he  saw  it  was 
time  to  bestir  him ;  and  Apollyon  as  fast  made 
at  him,  throwing  darts  as  thick  as  hail ;  by  the 
which,  notwithstanding  all  that  Christian  could 
do  to  avoid  it,§  Apollyon  wounded  him  in  his 
head,  his  hand,  and  foot.  This  made  Christian 
give  a  little  back:  Apollyon,  therefore,  fol- 
lowed his  work  amain,  and  Christian  again  took 
courage,  and  resisted  as  manfully  as  he  could. 
This  sore  combat  lasted  for  above  half  a  day, 
even  till  Christian  was  almost  quite  spent ;  foi 
you  must  know  that  Christian,  by  reason  of  [ 
his  wounds,  must  needs  grow  Aveaker  and! 
weaker.^y 

Then  Apollyon,  spying  his  opportunity,  be- 
gan to  gather  up  close  to  Christian,  and  wrest- 
ling with  him,  gave  him  a  dreadful  fall ;  and 
with  that  Christian's  sword  flew  out  of  his, 
hand.  Then  said  Apollyon,  I  am  sure  of  thee 
now  :  and  with  that  he  had  almost  pressed  him 
to  death;  so  that  Christian  began  to  despair 
of  life.  But,  as  God  would  have  it,**  while 
Apollyon  was  fetching  his  last  blow,  thereby 
to  make  a  full  end  of  this  good  man,  Chiistian 
nimbly  stretched  out  his  hand  for  his  sword, 
and  caught  it,  saying,  "Eejoice  not  against 
me,  0  mine  enemy !  when  I  fall,  I  shall  arise," 
(Mic.  vii.  8,)  and  with  that  gave  him  a  dreadful 
thrust,  which  made  him  give  back  as  one  that 
had  received  his  mortal  wound.  Christian 
perceiving  that,  made  at  him  again,  saying, 

faith  honours  Christ,  repels  and  quenches  all  the  fiery 
darts  of  Satan,  and  gets  the  victory  over  him.  This 
is  what  Peter  exhorts  to  :  "  Resist  the  devil,  steadfast 
in  faith."  1  Pet.  v.  9. 

g  Christian  wounded  in  his  understanding,  faith, 
and  conversation. 

^  We  may  think  this  is  hard  work ;  why  should  a 
Christian  be  so  severely  attacked  by  Satan  ?  Tie 
Lord  does  not  give  us  an  armour  to  be  useless,  but  to 
fight  with,  and  prove  its  excellency,  and  in  the  us9 
of  it  to  experience  his  almighty  power  and  unchange- 
able love  :  for  though  we  are  weak,  he  is  almighty  to 
strengthen  us,  therefore  we  are  called  upon  to  be 
"strong  in  the  Lord,  and  in  the  power  of  his  might." 
Eph.  vi.  10. 

S-s  Observe  that  the  Lord  does  not  look  on  as  a  mere 
spectator  of  our  conflicts,  but  he  strengthens  us  in 
every  evil  day,  and  in  every  fight  of  faith,  and  brings 
us  off  at  last,  more  than  conquerors  thrca^h  hii 
love. 


THE  PILGRIM'S  PROGRESS. 


117 


'Nay,  in  all  these  things  wo  arc  more  than 
CouqiiLTurs,  through  him  that  loved  us," 
JRom.  viii.  37,  39;  Jjunes  iv,  7  ;)  and  with  that 
Ap<^»llyon  spread  forth  his  dragon  wings  and 
»|)ed  hiui  away,  that  Christian  saw  him  no 
more. 

In  tliis  combat  no  man  can  inuigino,  unle.s3 
he  hiul  scon  and  luurd,  iw  I  did,  what  yelling 
aiid  hideous  roaring  ApoUyon  made  all  the 
time  of  the  tight;  he  spake  like  a  dragon: 
and,  on  the  other  side,  what  sighs  and  groans 
burxt  from  Christian's  heart,  I  never  saw  him 
all  the  while  give  so  mueh  as  one  pleiLsant  look, 
till  he  pereeiviil  he  had  wouiuletl  ApoUyon 
with  his  two-etlgeil  sword  ;  then  indeed  he  did 
amilo  and  look  upward!*  Hut  it  wils  the 
dreudfuU-st  fight  that  ever  I  saw. 

^'>  when  the  battle  was  over,  Christian  said, 

,11  here  give  thanks  to  him  that  hath  dc- 

iivrfi'il  me  out  of  the  mouth  of  the  lion,  to  him 

that  did  help  me  against  ApoUyon.     And  so 

be  did;  saying: 

'   I(p|xi-l>ul),  the  captain  of  thi?  fienJ, 
.'J  my  ruin  ;  therefore  to  tbi»  end 
Uc  sviit  hiin  harnoss'd  out  ;  and  ho  with  rage 
That  hclli»h  wm,  did  ficrcclj  me  engage  ; 

^  Not  »  Tain-gtoriou«,  but  an  humble,  thankful 
•mile.  He  looked  up  and  smilinglv  gave  the  Lord  all 
(111-  ^lory  of  his  victory. 

Vo  matter  what  wound*  we  get  in  our  conflict* 
.   Satan,  fur  Je«us  will  heal  them  all.     Itut  who 
heal  Iboso  which  we  get  by  complying  with  the 
..vw.l  initead  of  rciiating  him? 

I  Coiidicti  with  Satan   uinko  Chrintiant  wary,  and 

'  -':<<  their  fwor<l,  «o  a*  to  walk  with  the  aword  uf  the 

',  the  word  of  God,  in  Ihoir  bands.     At  fuilh  in 

word  prevail),  the  power  of  tvoiptation  decline*, 

'be  Chriiilian  beoomn  victoriou*;  yea,  more  than 

■  oiiqncror  through  th*-  btuod  of  Jesua. 

I  ".Many  are  the  afHicliona  of  the  rightcona;"  lO 
Cbritii.tn  found  it.  lie  came  off  conqueror  in  the 
Vallry  mT  Itumiliatioo,  hi*  wounda  were  healed  by  the 
trr<>  of  life,  and  hi*  aoul  rejoiced  in  Ood  hi*  Saviour. 
But  new  trial*  awaited  him  ;  he  expected  them.  He 
kranl  a  di*mal  account  of  the  valley  before  him  ;  but 
ai  hi*  way  lay  through  it,  no  peryua^ion*  would  (top 
ki*  I'r.ijjro*. 

Tli(<  \  .tiley  of  th«  Shadow  of  Death  leem*  intended 
to  rrprrtrnt  a  variation  of  inward  diatrrsn,  conflict 
*nd  alarm,  whieb  ariae  from  unbelief,  and  a  auppoai- 
Uon  thai  God  haa  withdrawn  the  light  of  hia  coua- 
tenanee,  and  i*  accompanied  by  manifold  apprehca- 
•ions  and  temptation*.  Moit  Chriatian*  know  (ume- 
thing  of  thia,  but  perbapa  very  few  are  acquainted 
with  that  great  degree  of  horror  and  fear  which  are 
here  represenled.  Tho-«ord)qnot»-)  from  fh-  pr-  ph^t, 
icaenbo  the  wojte  howling  wil  I 
kr»el  joarneycd  te   Caooaa ;  m. 


But  bicaaed  Michael  helped  me,  and  I, 
Ity  diut  of  aword,  did  quickly  muko  him  fly  : 
Therefore  to  him  let  mu  give  liixting  praiae 
.\nd  thankk,  and  blea.4  \u»  holy  name  alwaya." 

Then  there  came  to  him  an  hand  with  some 
of  the  leaves  of  the  tree  of  life,  the  whiek 
Christian  took  and  applied  to  the  w(»uiids  that 
he  had  received  in  the  battle,  ami  was  lualed 
immediately.f  He  also  .sat  down  in  that  pl«t.e 
to  eat  bread,  and  to  drink  of  that  l>ottle  that 
was  gii'en  him  a  little  before:  so  In-ing  r*- 
freslu'd,  he  atldrcssed  himself  to  his  jmirney 
with  his  sword  t  drawn  in  his  haml ;  for  he 
said,  I  know  not  but  some  ollu-r  ent-niy  may 
be  at  hand.  But  he  met  with  no  other 
affront  from  ApoUyon  quite  through  the 
valley. 

Now  at  the  end  of  this  valley  was  another, 
called  the  Valley  of  the  Shadow  of  l)iulh,5 
and  Christian  must  needs  go  tlirouiili  it,  be- 
cause the  way  to  the  Celestial  City  lay  tliroujrh 
the  midst  of  it.  Now  this  valley  is  a  very  soli- 
tar)'  place.  The  prophet  Jeremiah  thus  de- 
scribes it:  "A  wilderness,  a  land  of  de-scrto 
and  of  pits;  a  land  of  drought,  and  of  the 
shadow  of  death;  a  land  that  no  man  (but  a 

lievcr's  pilgrimage  through  thia  world  to  heaven. 
Low-xpiritcd  persona,  of  a  gloomy  turn,  or  under  the 
power  of  Bomo  nervoua  disorder,  arc  more  u.-<uully  ex- 
ercised in  thia  manner  than  others;  for  the  subtle 
enemy  knowa  how  to  take  advantage  of  our  weak- 
ness, and  to  impress,  if  possible,  diatresaing  ideas  on 
the  mind,  when  it  ia  most  disposed  to  receive  theu. 
At  auch  times  the  imagination  ia  crowded  with  terri- 
ble ideas,  every  thing  looks  black  and  big  with  daa- 
gcr,  reason  itself  ia  disturbed  in  it*  exercises,  and  no 
real  relief  can  be  gained  till  the  great  Physician  be 
pleased  to  restore  health,  bcth  to  body  and  soul. 

In  addition  to  the  foregoing,  lei  it  be  observed,  that 
wc  must  not  suppose  our  author  intended  to  convey 
an  idea,  that  all  experience  these  trials  in  the  saaie 
order  and  degree  as  Christian  did.  Evil  spirita  never 
fail,  whrn  not  resisted  by  faith,  to  mislead,  entangle, 
or  perplex  the  aoul,  and  many,  not  knowing  fully 
Satan's  devices,  are  apt,  in  the  Iryiuif  Aour,  to  ascribe 
auch  a  state  wholly  to  desertion,  which  exoeedingly 
enhance*  ibeir  diatress;  and  aa  liunynn  had  boeo 
greatly  haraaaed  in  thia  way.  ho  has  girm  u«  a  .arger 
proportion  of  this  shade  than  ia  met  with  l>y  contiairnt 
believer*,  or  than  the  Scripture*  by  any  means  give 
ua  reason  to  expect ;  and  probably  be  uiennt  hereby 
to  state  the  outlinea  of  bia  own  experience  in  (he  pil- 
grimngo  of  Christian;  all  due  honour  niu«t  l.«  given 
to  the  word*  of  Chriat,  who  baj  deelarr.l.  "  lie  thai 
followetb   mo   (Christ)   shall   not  walk  '   •'* 

li^t  »»  Kr  found   in  a  r«n"«»n'  e»»rcis«  ■'•€ 

•    |>ri'ciou*    I  '-n  sh^ll    ac   rvjoMi 

.  ^oi  in  ever^  thaaka. 


118 


BUNYAN'S  COMPLETE   WORKS. 


Christian)  passeth  through,  and  where  no  man 
dwelt."  Jer.  ii.  6. 
Now  here   Christian    was   worse  put  to   it 


than  in  his  fight  with   Apollyon ,  as  by  the 
sequel  you  shall  see. 


CHAPTER   X. 

Oiristian  sorely  distressed  in  the  Valley  of  the  Shado7v  of  Death,  through  which,  however,  he 

passes  unhurt. 


]  SAW  then  in  my  dream,  that  when  Chris- 
tian was  got  on  the  borders  of  the  Shadow  of 
Death,  there  met  him  two  men,  children  of 
them  that  brought  up  an  evil  report  of  the 
good  land,  (Num.  xiii.,)  making  haste  to  go 
back  ;*  to  whom  Christian  spoke  as  follows : 

Whither  are  you  going  ? 

They  said.  Back  !  back !  and  we  would  have 
you  to  do  so  too,  if  either  life  or  peace  is 
prized  by  you. 

Why,  what's  the  matter?  said  Christian. 

Matter !  said  they :  we  were  going  that  way 
as  you  are  going,  and  went  as  far  as  we  durst; 
and  indeed  we  were  almost  past  coming  back : 
for  had  we  gone  a  little  further,  we  had  not 
been  here  to  bring  the  news  to  thee. 

But  what  have  you  met  with  ?  said  Chris- 
tian. 

Men.  Why,  we  were  almost  in  the  Valley  of 
the  Shadow  of  Death,  (Ps.xliv.  19;)  but  that 
by  good  hap  we  looked  before  us,  and  saw  the 
danger  before  we  came  to  it. 

But  what  have  you  seen  ?  said  Christian. 

Men.  Seen?  Why  the  Valley  itself,  which 
is  as  dark  as  pitch  :  we  also  saw  there  the  hob- 
goblins, satyrs,  and  dragons  of  the  pit:  we 
heard  also  in  that  Valley  a  continual  howling 
and  yelling,  as  of  people  under,  unutterable 
misery,  who  there  sat  bound  in  affliction  and 
irons  ;  and  over  that  Valley  hang  the  discour- 
aging clouds  of  confusion:  death  also  doth 
always  spread  his  wings  over  it.  Job  iii.  5 ;  x. 

»  Such  we  frequently  meet  with  ;  who  set  out  with- 
out a  sense  of  sin,  true  faith,  real  hope,  and  sincere 
love  to  Christ ;  and  as  sure  as  they  go  back  from  a 
profession,  they  bring  up  an  evil  report  of  the  way  to 
the  kingdom  of  Christ. 

•}  See  what  it  is,  when  men  are  left  to  will  and 
choose  for  themselves,  they  prefer  their  own  ways, 
though  it  be  to  destruction ;  their  wills  are  averse  to 
God's,  and  they  choose  death  in  the  error  of  their 
life ;  but  the  faithful  soul  is  under  the  reign  of  grace, 
and  he  chooses  to  obey  the  will  of  God,  and  to  walk 
in  the  ways  of  God,  though  they  are  not  pleasing  to 
desh  and  blood,  hence  true  faith  is  tried,  and  a  mere 
empty  profession  made  manifest. 


22.  In  a  word,  it  is  every  whit  dreadful,  being 
utterly  without  order. 

Then  said  Christian,  I  perceive  not  yet,  by 
what  you  have  said,  but  that  this  is  my  way  to 
the  desired  haven. 

Men.  Be  it  thy  way ;  we  will  not  choose  it 
for  ours.f 

So  they  parted ;  and  Christian  went  on  his 
way,  but  still  with  his  sword  drawn  in  his 
hand,  for  fear  lest  he  should  be  assaulted. 

I  saw  then  in  my  dream,  so  far  as  this  Val- 
ley reached  there  was  on  the  right  hand  a  very 
deep  ditch ;  that  ditch  is  it  unto  which  the 
blind  have  led  the  blind  in  all  ages,  and  have 
both  there  miserably  perished.J  Again,  be- 
hold, on  the  left  hand  there  was  a  very  dan- 
gerous quag,  into  which  if  even  a  good  man 
falls  he  finds  no  bottom  for  his  foot  to  stand 
on :  into  this  quag  King  David  once  did  fall, 
and  had,  no  doubt,  therein  been  smothered, 
had  not  he  that  is  able  plucked  him  out. 
Ps.  Ixix.  14. 

The  pathway  was  here  also  exceeding  nar- 
row, and  therefore  good  Christian  was  the 
more  put  to  it ;  for  when  he  sought  in  the  dark 
to  shun  the  ditch  on  the  one  hand,  he  was 
ready  to  tip  over  into  the  mire  on  the  other :  also 
when  he  sought  to  escape  the  mire,  without 
great  carefulness  he  would  be  ready  to  fall  into 
the  ditch.  II  Thus  he  went  on,  and  I  heard  him 
here  sigh  bitterly :  for  besides  the  danger  men- 
tioned above,  the  pathway  was  here  so  dark, 
that  ofttimes  when  he  lifted  up  his  fcot  to  go 

%  The  ditch  on  the  right  hand  is  error  in  principle, 
into  which  the  blind  (as  to  spiritual  truths,  blind 
guides)  lead  the  blind,  who  are  not  spiritually  en- 
lightened. The  quag  on  the  left  hand,  means  outward 
sins  and  wickedness,  which  many  fall  into..  Both  are 
alike  dangerous  to  pilgrims ;  but  the  Lord  will  keep 
the  feet  of  his  saints.  1  Sam.  ii.  9. 

II  A  tender  conscience  is  as  much  afraid  of  corrupt 
principles,  as  of  sinful  practices.  This  manifests  th« 
sincerity  of  the  soul,  even  when  a  Christian  is  as- 
saulted by  the  most  violent  and  complicated  tempta- 
tions. 


THE  PILGRIM'S  PROGRESS. 


IS 


■  rwnrtl,  he  knew  not  where,  ni)r  upon  what 
iu'  .shoiiUl  set  it  next. 

Al)4)Ut  the  midst  of  the  Valley,  I  perceived 

the  moiitli  of  hell  to  be,  and  it  .ttood  al.»o  hard 

bv    the   way-sitle:    Now,    thought   Christian, 

what  shall    I    do?     And    ever  and    anon    the 

flame   and   sntoke   wonid   come   out    in   such 

abundance  with  sparks   and    hideous   noises, 

(thinpi  that  care«l  not  for  Christian's  sword, 

as  did  ApoUyon  before,)  that  he  was  forcetl  to 

put  up  his  sword,  and  betake  himself  to  another 

weapon,  eallctl  all-^nytjtj :  so  he  cried  in  my 

hearinir,  "O  LoriTTl  bcsiech  thee,  deliver  my 

Boul. '    Ts.   c.xvi.   4;    Kph.    vi.    18.     Thus   he 

went   on  a   jrreat  while,  yet  still   the  flanie« 

would  Ih'  reachinir  towards  hini:  also  he  hear<l 

doleful  voices,  and  rushing  to  and  fro,  so  that 

sometimes  he  thouj;ht   he  should   be  torn  t<i 

pieces,  or  tn»dden  down  like  mire  in  the  streets. 

This  frivrhtful  sitrht  wjis  seen,  an<l  these  tlread- 

ful  noises  were  heard  by  him  for  several  miles 

together:   and  cominj;   to   a   )>lace  where  he 

•'tought  he  heard  a  company  of  fiends*  com- 

_'  forward  to  meet  him,  he  stopped,  and  bc- 

lU  to  muse  what  he  had  best  to  do:  some- 

iies  he  had  half  a  thought  to  go  back  ;  then 

lin    he    thought    he    mi;:ht    be    half    way 

rough  the  Valley:  he  remembered  also  how 

had  already  vamiuisheti  many  a  danger : 

iiiid  that  the  danger  of  going  back  might  be 

much  more  than  for  to  go  forward.     So  he  re- 

ved  to  go  on :  yet  the  fiends  seemed  to  come 

irer  and  nearer:  but  when  they  were  come 

u  almmst  at  him,  he  cried  out  with  a  mos^t 

lement  voice,  "I  will  walk  in  the  .strength 

the  Lord  God;"  so  they  gave  back,  and 

fne  no  further. 

'  »ne  thing  I  would  not  let  slip:  I  took  no- 

'  now  poor  Christian  was  so  confounded 

did  not  know  his  own  voice;  and  thus 

iTe«l  it;  just  when  he  wjuj  come  over 

....  :  the  mouth  of  the  burning  pit,  one  of 

■  wicked  ones  got  behind  him,  and  steppi>d 

up  «»flly  to  him,  and  whispvpngly  suggested 

niany  grievous  bla.sphemies  to  him,  which  he 

•  lU;  ft  mt\r  hr  B«krr|.  Why  dolh  the  Lord  iofTrr 
bi«  -d?     It  tt  for  kii  Klorjr :  jl 

U<-  iiid  exoile*  prajcr  to  him  ; 

bat  hi*  low  •batrt  not  in  the  \r*»i  toward*  them, 
•incf  h«  lovingly  inquire*  after  ihein,  "Who  i*  thrro 
ain->n$  ;oa  that  frarcth  the  I^rd,  and  walketh  in 
darkr  ji.  \n\  hath  no  light?"  Thrn  ho  tfirn  nio«t 
pr  '  to  ihrm.     Let  him  tru*t  to  the  Lord, 

ftn  :  If  apon  hi*  Uod.   In*,  i.  10. 

t  Now  b<>r«  the  coD*«irnee  nanife«tii  it*  tendero'-o* 
\j  abhorring  th«  tril   of  S«l«a'a   raggt*ttoa*.     Ub 


verily  thought  had  proceetlod  from  bin  own 
mind!  This  put  Christian  more  to  it  than  any 
thing  that  he  n>et  with  before,  even  to  think 
that  he  should  now  blaspheme  him  that  he 
l<n-ed  so  much  before  ;  yet  if  he  could  have 
helpetl  it  he  would  not  have  done  it :  but  he 
had  not  the  di.scretion  either  to  stop  his  earn 
or  to  know  from  whence  those  bla«pliemie« 
caine.t 

When  Christian  had  travelled  in  this  cliv 
eonsolate  condition  some  considerable  time,  he 
thought  he  heard  the  voice  of  a  man  as  going 
before  him,  saying.  "  Though  I  walk  tiirough 
the  Valley  of  the  Shadow  of  Death  1  will  fear 
no  ill,  for  thou  art  with  mc."t  !'«.  xxiii.  4. 

Then  wa.s  he  glad,  and  that  for  these  rea- 
sons: first,  because  he  gathered  from  thence, 
that  some  who  feared  (lod  were  in  this  Valley 
jis  well  JUS  himself:— secondly,  for  that  he  per- 
ceived Itod  WiLS  with  them,  though  in  that  dark 
and  dismal  state:  and  why  not,  thought  he, 
with  me?  though,  by  reason  of  the  imped- 
iment that  attends  this  place  I  cannot  per- 
ceive it:  (Job  ix.  11) — thirdly,  for  that  he 
hoped  (could  he  overtjike  them)  to  have  com- 
pany by  and  by.  So  he  went  on,  and  called  to 
him  that  was  before;  but  he  knew  not  what  to 
answer,  for  that  he  also  thought  himself  to  be 
alone.  And  by  and  by  the  day  broke:  then 
said  Christian,  He  hath  "  turned  the  shadow 
of  death  into  the  morning."||  Amos  v.  8. 

Now  morning  being  come,  \w  looked  back, 
not  out  of  desire  to  return,  but  to  see  by  the 
light  of  the  day  what  luizanls  he  had  gone 
through  in  the  dark  :  so  he  .saw  more  perfectly  ' 
the  ditch  that  was  on  the  one  hand,  and  the 
quag  that  wa.H  on  the  other;  also  how  narrow 
the  way  was  which  let!  betwixt  them  both: 
ah'^o  now  he  saw  the  hobgoblins,  and  satyrs, 
and  dragons  of  the  pit,  but  all  afar  off,  for 
after  break  of  the  day  they  came  not  nigh ;  yet 
they  were  discovered  to  him  according  to  that  ' 
which  is  written,  "He  di.scovereth  deep  things 
out  of  darkness,  and  bringeth  to  light  \.\\9 
Hhadow  of  death."  Job  xii.  22. 

what  nigh  a««e««  hM  the  enemj  (n  onr  brart*!  Ilut 
the  Lord  I*  alio  nigh,  to  »are  to  the  otlrrmott  all  who 
tru«t  in  him  ;  he  will  boar  their  erj,  ami  fave  then. 
Pi.  xxiii.  4. 
♦  Thr  .  vj..r!"ii'-  of  other  (alnta  i«  rery  •■eour 
It  that  other*  have  goo*  befort 

V  path*. 
I  To  walk  III  "I  not  (o  h«  dittrr«*cd  fof 

it.   .-vr^-u.  .   .(>i|  il.     To  baTc  the  l^gbt  of 

>a  v,  »d4  BOt  10  r^oi<M 


120 


BUNYAN'S  COMPLETE   WORKS. 


Now  was  Christian  much  affected  with  his 
deliverance  from  all  the  dangers  of  his  solitary 
way;  which  dangers,  though  he  feared  them 
more  before,  yet  he  saw  them  more  clearly  now, 
because  the  light  of  the  day  made  them  con- 
spicuous to  him.  And  about  this  time  the  sun 
was  rising;  and  this  was  another  mercy  to 
Christian :  for  you  must  note,  that  though  the 
first  part  of  the  Valley  of  the  Shadow  of  Death 
was  dangerous  ;  yet  this  second  part,  which  he 
was  yet  to  go,  was,  if  possible,  far  more  dan- 
gerous:* for,  from  the  place  where  he  now 
stood,  even  to  the  end  of  the  Valley,  the  way 
was  all  along  set  so  full  of  snares,  traps,  gins, 
and  nets,  here,  and  so  full  of  pits,  pitfalls,  deep 
holes,  and  shelvings  down  there ;  that  had  it 
been  dark,  as  it  was  when  he  came  the  first 
part  of  the  waj^,  had  he  had  a  thousand  souls, 
they  had  in  reason  been  cast  away :  but,  as  I 
said  just  now,  the  sun  was  rising.  Then  said 
he,  "  His  candle  shineth  on  my  head,  and  by 
his  light  I  go  through  darkness."  Job  xxix.  3. 

In  this  light  therefore  he  came  to  the  end  of 
the  Valley.  Now  I  saw  in  my  dream,  that  at 
the  end  of  this  Valley  lay  blood,  bones,  ashes, 
and  mangled  bodies  of  men,  even  of  pilgrims 
that  had  gone  this  Avay  formerly ;  and  while  I 
was  musing  what  should  be  the  reason,  I  spied 
a  little  before  me,  a  cave,  where  two  giants. 
Pope  and  Pagan,!  dwelt  in  old  time ;  by  whose 
power  and  tyranny  the  men,  whose  bones, 

*  This  means  the  raging  of  persecution  for  the 
truth's  sake,  and  those  dreadful  deaths  which  the  mar- 
tyrs suffered  in  the  cause  of  Christ  and  his  glorious 
Gospel  and  precious  salvation.  But  here  Christian 
had  the  blessed  light  of  the  glorious  Gospel. 

j-  The  inhabitants  of  this  kingdom  are  not  thought 
to  be  in  any  immediate  danger,  either  from  Pojoe  or 
Pagan.  Yet  something  like  the  philosophical  part  of 
Paganism  seems  to  be  rising  from  the  dead,  while 
Popery  grows  more  infirm  than  ever:  and  as,  even  by 
the  confession  of  the  late  king  of  Prussia,  who  was  a 
steady  friend  to  the  philosoi^hical  infidels,  "  they  are 
by  no  means  favourable  to  general  toleration ;"  it  is 
nt)t  improbable,  (says  the  Rev.  Mr.  Scott,)  but  Pagan 
persecution  may  also  in  due  time  revive.  Our  author, 
however,  has  described  no  other  persecution  than  what 


blood,  ashes,  &c.,  lay  there  were  ei-uelly  put  to 
death.  But  by  this  place  Christian  went  with- 
out much  danger,  whereat  I  somewhat  won- 
dered ;  but  I  have  learnt  since,  that  Pagan  has 
been  dead  many  a  day ;  and,  as  for  the  other, 
though  he  be  yet  alive,  he  is,  by  reasou  of  age, 
and  also  of  the  many  shrewd  brushes  that  he 
met  with  in  his  younger  days,  grown  so  crazy 
and  stiff  in  his  joints,  that  he  now  can  do  little 
more  than  sit  in  his  cave's  mouth,  grinning  at 
pilgrims  as  they  go  by,  and  biting  his  naila 
because  he  cannot  come  at  them. 

So  I  saw  that  Christian  went  on  his  way : 
yet  at  the  sight  of  the  old  man  that  sat  in  the 
mouth  of  the  cave,  he  could  not  tell  what  to 
think ;   especially  because  he  spoke  to  him, 
though   he   could  not  go  after  him,  saying, 
"You  will  never  mend  till  more  of  you  be 
burned."     But  he  held  his  peace,  and  set  a 
good  face  on  it,  and  so  went  by  and  catched  no 
hurt.J     Then  sang  Christian, 
"  Oh  world  of  wonders !  (I  can  say  no  less) 
That  I  should  be  preserv'd  in  that  distress 
That  I  have  met  with  here  !     Oh  blessed  be 
That  hand  that  from  it  hath  deliver'd  me. 
Dangers  in  darkness,  devils,  hell,  and  sin, 
Did  compass  me  while  I  this  vale  was  in  : 
Yea,  snares,  and  pits,  and  traps,  and  nets  did  lie 
My  path  about,  that  worthless,  silly  I 
Might  have  been  catch'd,  entangled,  and  cast  down  : 
But  since  I  live,  let  Jesus  wear  the  crown." 

Protestants  in  his  time  carried  on  against  each  other 
with  very  great  alacrity. 

J  Nothing  shall  harm  us  while  we  are  followers  of 
that  which  is  good.  This  every  faithful  soul  can  tes- 
tify ;  for  the  Lord  will  give  grace  and  glory,  and  no 
good  thing  will  be  withheld  from  those  who  walk  up- 
rightly. Such  are  the  inestimable  blessings  conse- 
quent on  steadfastly  fighting  the  good  fight  of  faith. 
The  real  Christian,  amidst  all  his  temptations,  shall 
hold  on  his  way,  while  his  whole  soul  sings,  '•  Let 
Jesus  wear  the  crown." 

Then  let  my  soul  arise. 

And  tread  the  tempter  down: 
My  Captain  leads  me  forth 
To  conquest  and  a  crown. 
A  feeble  saint  shall  win  the  day, 
Tho'  death  and  hell  obstruct  the  way.      Watt* 


THE  PILGRIM'S  rROGEESS. 


V2\ 


CllAriKIi    XI. 

0irij>iian  ineett  with  an  eucellent  cumpanion  in  Faithful,  uith  uhum  he  hn.t  vuirh   itrufitnbU 

conversation. 


Now  JLS  Christian  went  on  his  way,  he  came 
U)  a  little  asc-ont,  which  wiu  nL>4t  up  on  pur- 
pose tliat  pilgrims  might  see  bt'lnre  thcui.* 
Up  tlu're,  therefore,  Chri-stian  went,  anil  look 
ing  fonvard,  he  saw  Faithful  before  him  up<«n 
bin  journey.  Then  said  Christian  aloud,  "  Ho, 
ho!  so  ho!  stay,  and  I  will  be  your  eonipan- 
ion."  At  that  Faitiiful  looked  behind  him;  to 
whom  Christian  cried,  "Stay,  stay,  till  I  come 
to  you ;"  but  Faithful  answered,  "  No,  I  am 
upon  my  life,  and  the  avenger  of  blood  is  be- 
••••id  nie."  t 

Vt  tltis  Christian  was  somewhat  moved,  and 
putting  to  all  his  strength,  he  quickly  got  up 
with  Faithful,  and  did  also  overrun  him ;  so  the 
Ust  wjis  first.  Then  did  Christian  vain-glor- 
iously  smile,  because  he  had  gotten  the  start  of 
his  brother :  but  not  taking  goo<l  heed  to  his 
feet,  he  suddenly  stumbletl  and  fell,  and  could 
not  rise  again  until  Faithful  came  up  to  help 
hiiu.t 

Then  I  sjiw  in  my  dream  they  went  very 
lovingly  on  together,  and  had  sweet  discourse 
of  all  things  that  had  happened  to  them  in 
their  pilgrimage:  and  thus  Christian  began: 

My  honoured  and  well-beloved  brother  Faith- 
ful, I  am  glad  that  I  have  overtaken  you :  and 

-t  CiihI  has  so  temiHjreil  our  spirits  that  we 
walk  OS  companions  in  this  so  pleasant  a 

I-' 

I  j'll.  I  had  thought,  dear  friend,  to  have 
had  your  company  quite  from  our  town,  but  you 
did  get  the  start  of  n>e;  wherefore  I  wius  forced 
to  a)nie  thus  much  of  the  way  alone. 

Chriftian.  How  long  did  you  stay  in  the  city 
•of  n—triiftion,  before  you  set  out  after  me  on 

yot:-  ..re? 

i  1  ill  I  could  stay  no  longer;}  for 

there  was  great  talk  presently  after  you  were 
fone  on*   •'    •    ■—    •■••  would,  in  a  short  tim'e, 

*  Tb«  1.  people  :  ho  h»j  c»j(  up,  bjr 

Mao(  of  bi«  word  and  proiniir*,  ni»ojr  a  Htilp  hill  of 
pVMpcet  and  comfort  in  their  ««jr,  Ihmt  the/  tnajr  look 
iHVftrd  with  ple*«are  and  delight. 

f  It  i«  Kood  to  beware  and  be  jealoaa  of  what  eom- 
paajr  we  fall  into.  Many  hare  Joinvd  bortfal  profea- 
Mn  inatead  of  profitable  pilgrim*. 

X  now  9oon  doth  tpiritual  pride  chow  itj  ear««<l 
kaad.  in  thinking  we  bare  oHt«trippe<l  another  !  Then 
4Uf«r  x*  near,  a  fall  i*  at  band,  if  wc  hunibU  not  uor- 
MItw  b«for«  'be   Lord      Tkc  vrrT  i  Tt..!!*   h»n.l  w« 


with  fire  from  heaven  be  burnetl  down  to  the 
ground. 

i'hridifin.  What!  and  did  ronr  neighbour! 
Uilk  so? 

Faithful.  Yes,  it  wiw  tor  a  while  in  every  Ixjdy'H 
mouth. 

Christian.  What!  and  did  no  more  of  them 
but  you  come  out  to  escape  the  danger? 

Faithful.  Though  there  was,  as  I  said,  a  great 
talk  thereabout,  yet  I  do  not  think  they  did 
firmly  believe  it.  For,  in  the  heat  of  the  di»- 
course,  I  heard  some  of  them  deridingly  8i>eak 
of  you  and  your  desperate  journey  ;  for  so  they 
called  this  your  ])ilgrimage.  lUit  I  did  believe, 
and  do  still,  that  the  end  of  our  city  will  bw 
with  fire  and  brimstone  from  above;  and  there- 
fore I  have  made  my  escape. 

Christian.  Did  you  hear  no  talk  of  neighbour 
Pliable? 

Faithful.  Yes,  Christian,  I  heard  that  he  fol- 
lowed you  till  he  came  to  the  slough  i>f  De- 
spond :  where,  as  some  said,  ho  fell  in  ;  but  he 
would  not  be  known  to  have  si>  done ;  but  1  am 
sure  he  was  soundly  bedaubed  witii  tli:it  kind 
of  dirt. 

Christian.  And  what  said  the  neighlnnii-  t.i 
him? 

Faithful.  He  hath  since  his  going  back  been 
had  greatly  in  derision,  and  that  among  all 
sorts  of  people ;  some  do  mock  and  despise 
him,  and  scarce  will  any  set  him  on  work.  He 
is  now  seven  times  worse  than  if  he  had  never 
gone  out  of  the  city. 

Christian.  But  why  should  they  Ik;  so  set 
against  him,  since  they  al.Ho  despised  the  way 
that  he  fors(K)k  ? 

Faithful.  Oh,  they  say,  "  Hang  him  ;  he  i-i  a 
turncoat!  he  was  not  true  to  his  prtifessi«)n :" 
I  think  God  has  stirred  up  even  bia  enemiea  tc 

need  to  help  ui,  whum  wo  had  frequently  ander- 
valued. 

I  Thi*  epi«ode,  no  to  tprak,  with  other*  of  the  same 
kind,  giro*  our  author  a  happjr  a<lv>ii !>.-.■  <>f  rarring 
the  eharacler*  and  experience*  of  '  -><  found 

In  real  life;  and  oi^thu*  aroiding  '.:.    :-  fault  of 

making  one  man  a  alandard  for  othen,  in  tba  elreaa- 
•tancea  of  hi*  religiou*  progre**. 

I  Tbi*  i*  the  e*f  with  errry  pilgrim.  Prom  Ik* 
powerful  conviction*  which  he  haj  from  abore,  of  kit 
atatc  and  danger,  b«  i*  arged  hj  nMCMity  (o  fl««  fr«M 
th"  wra'h  •"  ~'in». 


122 


BUNYAN'S  COMPLETE  WORKS. 


hiss  at  liim,  and  make  him  a  proverb,  because 
he  hath  forsaken  the  way.  Jer.  xxix.  18,  19. 

Ch"istian.  Had  you  no  talk  with  him  before 
you  came  out  ? 

FaMhful.  I  met  him  once  in  the  streets,  but  he 
leered  away  on  the  other  side,  as  one  ashamed 
of  what  he  had  done :  so  I  spake  not  to  him.* 

Christian.  Well,  at  my  first  setting  out,  I  had 
hopes  of  that  man;  but  now  I  fear  he  will 
perish  in  the  overthrow  of  the  city:  for  "it 
hath  happened  to  him  according  to  the  true 
proverb,  The  dog  is  turned  to  his  vomit  again ; 
and  the  sow  that  was  washed,  to  her  wallowing 
in  the  mire."  2  Pet.  ii.  22. 

Faithful.  They  are  my  fears  of  him  too :  but 
who  can  hinder  that  which  will  be? 

Well,  neighbour  Faithful,  said  Christian,  let 
us  leave  him,  and  talk  of  things  that  more  im- 
mediately concern  ourselves.  Tell  me  now 
what  you  have  met  with  in  the  way  as  you 
came:  for  I  know  you  have  met  with  some 
things,  or  else  it  may  be  writ  for  a  wonder. 

Faithful.  I  escaped  the  slough  that  I  perceived 
you  fell  into,  and  got  up  to  the  gate  without 
that  danger ;  f  only  I  met  with  one,  whose  name 
was  Wanton,  that  had  like  to  have  done  me  a 
mischief. 

Christian.  It  was  well  you  escaped  her  net ; 
Joseph  was  hard  put  to  it  by  her,  and  he  es- 
caped her  as  you  did ;  but  it  had  like  to  have 
cost  him  his  life.  Gen.  xxxix.  11,  13.  But 
what  did  she  say  to  you  ? 

Fa  ii/tful.  You  cannot  think,  but  that  you  know 
something,  what  a  flattering  tongue  she  had; 
she  lay  at  me  hard  to  turn  aside  with  her,  prom- 
ising me  all  manner  of  content.J 

Christian.  Xay,  she  did  not  promise  you  the 
content  of  a  good  conscience. 

Faithful.  You  know  that  I  mean  all  carnal 
and  fleshly  content. 

Christian.  Thank  God  you  have  escaped  her : 
"  the  abhorred  of  the  Lord  shall  fall  into  her 
ditch."  Prov.  xxii.  14. 

Faithful.  Nay,  I  know  not  whether  I  did 
wholly  escape  her  or  no.|| 

*  Apostates  from  the  profession  of  Christ  cannot 
look  his  followers  boldly  in  the  face ;  some  convictions 
will  follow  them,  till  their  hearts  are  hardened,  and 
their  consciences  seared. 

t  Though  no  sinner  will  flee  from  the  wrath  to  come 
to  Christ  for  salvation,  till  the  Spirit  has  convinced  of 
sin,  and  deserved  wrath  and  destruction:  yet  all  do 
not  fall  under  the  like  despondency  of  soul,  at  first 
Betting  oat. 

J  Fleshly  lusts  will  plead  hard,  and  promise  fair. 
Hs])py  those  who  look  to  the  Lord  for  power  against 


Christian.  "^Tiy,  I  trow  you  did  not  consent 
to  her  desires. 

Faithful.  No,  not  to  defile  myself;  for  I  re- 
membered an  old  writing  that  I  had  seen  which 
said,  "  her  steps  take  hold  on  hell."  Prov.  v.  5 ; 
Job  xxxi.  1.  So  I  shut  mine  eyes,  because  I 
would  not  be  bewitched  with  her  looks :  then 
she  railed  on  me  and  I  went  my  way. 

Christian.  Did  you  meet  with  no  other  as- 
sault as  you  came  ? 

Faithful.  'When  I  came  to  the  foot  of  the  hill 
called  Difficulty,  I  met  with  a  very  aged  man, 
who  asked  me  what  I  was,  and  whither  bound? 
I  told  him  that  I  was  a  pilgrim  to  the  Celestial 
City.  Then  said  the  old  man.  Thou  lookest' 
like  an  honest  fellow ;  wilt  thou  be  content  to 
dwell  with  me,  for  the  wages  that  I  shall  give 
thee  ?  Then  I  asked  him  his  name,  and  where 
he  dwelt?  He  said  his  name  was  Adam  the 
first,!  and  that  he  dwelt  in  the  town  of  Deceit. 
Eph.  iv.  22.  I  asked  him  then  what  was  his 
work?  and  what  the  wages  he  would  give? 
He  told  me,  that  his  work  was  many  delights  ; 
and  his  wages,  that  I  should  be  his  heir  at  last. 
I  further  asked  what  house  he  kept,  and  what 
other  servants  he  had  ?  So  he  told  me  that  his 
house  was  maintained  with  all  the  dainties  in 
the  world,  and  that  his  servants  were  those  of 
his  own  begetting.  Then  I  asked  how  many 
children  he  had?  He  said,  that  he  had  but 
three  daughters,  "  the  Lust  of  the  Flesh,  tlie 
Lust  of  the  Eyes,  and  the  Pride  of  Life,"  (1 
John  ii.  16 ;)  and  that  I  should  marry  them  if 
I  would.  Then  I  asked  how  long  time  he 
would  have  me  to  live  with  him  ?  And  he  told 
me,  as  long  as  he  lived  himself. 

Christian.  Well,  and  what  conclusion  came 
the  old  man  and  you  to  at  last? 

Faithful.  "Why,  at  first  I  found  myself  some- 
what inclinable  to  go  with  the  man,  for  I 
thought  he  spake  very  fair ;  but  looking  in  his 
forehead  as  I  talked  with  him,  I  saw  there 
written,  "Put  ofi"  the  old  man  with  hia 
deeds."  1[ 

Christian.  And  how  then? 

them,  and  eye  his  precious  promises,  that  we  may  es- 
cape them. 

1]  A  jealous  conscience  is  grieved  for  temptations  of  the 
flesh  to  lust,  and  can  hardly  quit  itself  of  guilt.  This 
makes  the  cleansing  blood  of  Christ  exceeding  precious, 
while  the  soul  is  sunk  into  humility  and  self-loathing. 

g  That  is  original  sin,  and  inward  corruption,  which 
has  infected  our  whole  nature. 

f  Blessed  is  the  man  who  does  not  consult  withflesi 
and  blood,  but  looks  to  and  obeys  what  is  written  bj 
the  Lord. 


THE  PILGRIM'S  PROOItESS. 


123 


Iaitf[fuL  Then  it  came  burning  hot  into  my 
fiiiiul,  whatever  he  said  and  however  he  flat- 
teretl,  wlien  lie  got  mo  home  to  his  house  he 
would  sell  me  for  a  slave.  So  I  bid  him  for- 
Ijcar  to  talk,  for  I  wi>uld  not  come  near  the 
door  of  his  house.  Tlien  he  reviled  me,  and 
told  me,  that  he  would  s«'nd  such  a  one  after 
me,  that  should  nuike  my  way  bitter  to  my 
fioul.  So  I  turned  to  go  away  from  him;  but 
j«wt  a.s  I  tunuxl  myself  to  go  thence  I  felt 
him  take  hold  of  my  Hesh,  and  give  me  such 
a  deadly  twitch  back,  that  I  thought  he  had 
pulletl  part  of  me  after  himself:*  this  made 
me  cry,  "O  wretched  man!"  Rom.  vii.  24.  So 
i  went  on  my  way  up  the  hill. 

Now,  when  I  had  got  about  half-way  up  I 
looked  Ix'hiud  me,  and  saw  one  coming  after 
roe,  swift  as  the  wind;  so  he  overtook  me  just 
HlM>ut  the  place  where  the  settle  stands. 

hist  there,  said  Christian,  did  I  sit  down  to 

I  me;    but   being  overcome  with   sleep,  I 
re  l<ist  this  roll  out  of  my  bosom. 

/  ailh/ul.  lh»t,  good  brother,  hear  me  out :  so 
n  a»  the  man  overtook  me,  he  was  but  a 
word  and  a  blow;  for  down  he  knocked  me, 
and  laid  me  for  dead.  But  when  I  was  a  little 
lie  to  myself  again,  I  aski*d  him  wherefore 
served  me  so?  lie  said,  Hecause  of  thy 
ret  inclination  to  Adam  the  first  :t  and  with 

I I  he  struck  mc  another  deadly  blow  on  the 
ust,  and  beat  nie  down  backward:  so  I  lay 

ul  his  foot  :lh  dead  as  before.  When  I  came  to 
mysrlf  again  I  cried  to  him  for  mercy:  but  he 
said,  I  know  not  how  to  show  mercy:  and 
with  that  kniK'kcd  me  down  again.     He  had 

ibtlcHi)  made  an  end  of  me  but  that  one 
I  iiiK'  by  and  bid  him  forbear. 

(  Vi,  ;.'(-i/j.  Who  was  it  that  bid  him  forbear? 

I'tithj\tl.  I  did  not  know  him  at  first,  but  as 
he  Weill  by  I  |M'rceivcd  the  holes  in  his  hands 
and  his  side:  then  I  concluded  that  he  was  our 
I><rd.    >Sj  I  went  up  the  hill. 

Chriatian.  Tho  man  that  overtook  you  was 


*  Th'  '  <in  in  hard  to  b«  borne,  it  ii  good 

l)t>»<.-n  .,.   .:-.  eril.     Though  it  nikkoa  a«  017, 

•*<)  i»r-'..  hr  I '■■  jrot  it  tend*  to  kc«'p  np  »  ncnic  of  our 
want  oi  riiri'it,  «nd  of  the  worth  of  him,  and  that 
aothing  le*«  Iban  b«ing  dolirered  bjr  tho  blood  of 
Christ,  will  p«rf<H:t  cot  islvation. 

t  Thi*  in  aftcrwartl*  explained  to  b«  Moms,  or  the 
>*w  of  *tod.  Thiuk  not  that  the  law  reocheth  onljr  to 
oatw»rt(  action!):  dkj,  but  it  rcschelh  to  tho  thoughtj 
»Dd  inttntjof  the  heart.  It  knoeki  a  man'*  hope* 
down  and  etirMi  him  to  death,  eren  only  for  tecretlj 
inclitiiiit,- lo  lin.     So  ttriot,  to  ^1  '  turv,  ii  (ho 

bolj  law  of  (}od.    Heoe*  none  t>  ^ou*,  rain- 

glonoa*  Mol*  c«a  pkM*  %k»  teati  coanaene*  ia  their 


M08CS.  He  spareth  none,  neither  knoweth  he 
how  to  show  mercy  to  tho.He  that  transgress  his 
law. 

Faithful.  I  know  it  very  well;  it  was  not  the 
first  time  that  he  has  met  with  me  It  was  ho 
that  came  to  me  when  I  dwelt  securely  at 
home,  and  told  mo  he  would  burn  my  iimme 
over  my  head  if  I  stayed  there. J 

Chrinlian.  But  did  you  not  see  the  )ii.ii.-«i- 
that  st<K)d  there  on  the  top  of  tho  hill  on  the 
side  of  which  Moses  met  you? 

Faithful.  Yes,  and  the  lions  too,  before  I  came 
at  it: — but,  for  the  lions,  I  think  they  were 
asleep;  for  it  was  ;ibout  noon  ; — and  becau-se  I 
had  so  much  of  the  day  before  me,  I  piLs.scd  by 
the  Porter,  and  came  down  the  hill. 

Christian,  lie  told  me,  indeed,  that  he  saw 
you  go  by;  but  I  wish  you  had  called  at  tho 
house,  for  they  would  have  showed  you  bo 
many  rarities,  that  you  would  scarce  have 
forgot  them  to  the  day  of  your  death.  But 
pray  tell  mo,  did  you  meet  nobody  in  the  valley 
of  ilumility? 

Faithful.  Yes,  I  met  with  one  Dwcontent,  who 
would  willinirly  have  persuaded  me  to  go  back 
again  with  him:  his  rea.son  was,  for  that  the 
valley  was  altogether  without  honour.  Ho 
told  mc  moreover,  that  there  to  go-  was  the 
way  to  disoblige  all  my  friends,  as  Pride,  Ar- 
rogancy,  Self-Conceit,  Worldly-Glory,  with 
others,  who  he  knew,  as  he  said,  would  be 
von.*  much  offended  if  I  made  such  a  fool  of 
myself  jus  to  wade  through  this  valley.  !| 

Chriatian,  Well,  and  how  did  you  answer 
him? 

Faithful.  I  told  him.  That  although  all  these 
that  he  named  might  claim  kindreti  of  me, 
and  that  rightly,  (for  indeed  they  were  my  rc- 
latioiw according  to  the  flesh;)  yet  since  I  be- 
came a  pilgrim,  they  have  disowned  me,  an«l  I 
also  have  rejected  them;  and  therefore  they 
are  to  me  now  no  more  than  if  they  had  never 

obedience  to  the  law,  and  trutt  in  their  own  right««a*- 
De«  for  JiiJitiQcation. 

I  That  tinner  who  never  had  a  threaieiing  Bery 
viiit  from  Moaei,  ia  jct  ojleep  in  bin  «inf,  and  tecure 
in  hi*  foul,  though  nnder  the  our*e  and  wratb  of  tha 
fiery  law  of  Ood. 

\  Here  ob»erre  the  different  experiene^  of  Chria- 
tian*, in  regard  to  the  enemiea  thejr  meet  with.  Wa 
do  not  read  that  Chriatian  wb»  t-"1  '  '  «-  «>  -in- 
tent, u  Faithful  waa:  bat  yet  K.  ind 
got  the  »>etter  of  thia  enemy.  .V»  .'  !,>•■-  h  •  oa 
much  more  eonlrnt«>d  than  other*.  The  r»aJoning  of 
failb  will  e»er  prrrail  orer  (hat  diw^ntent  whieh 
apring*  from  pride,  arroganey,  aelf-ormeeil,  aad  ■ 
lhir»t  for  worldly  glory,  rieb««,  and  pWarara. 


124 


BUNTAN'S  COMPLETE   WORKS. 


been  of  my  lineage.  I  told  him,  moreover, 
that  as  to  this  valley,  he  had  quite  misrepre- 
sented the  thing;  for  "before  honour  is  hu- 
mility," "and  a  haughty  spirit  before  a  fall." 
Therefore,  said  I,  I  had  rather  go  through  this 
valley  to  the  honour  that  was  so  accounted  by 
the  wisest,  than  choose  that  which  he  esteemed 
most  worthy  our  affections. 

Christian.  Met  you  with  nothing  else  in  that 
valley  ? 

Faithful.  Yes,  I  met  with  Shame ;  but  of  all 
the  men  that  I  met  with  in  my  pilgrimage,  he, 
I  think,  bears  the  wrong  name.  The  other 
would  be  said  nay,  after  a  little  argumentation 
and  somewhat  else,  but  that  bold-faced  Shame 
would  never  have  done. 

Christian.  Why,  what  did  he  say  to  you  ? 

Faithful  What!  why  he  objected  against  re- 
ligion itself;  he  said,  it  was  a  pitiful,  low, 
sneaking  business  for  a  man  to  mind  religion ; 
he  said  that  a  tender  conscience  was  an  un- 
manly thing;  and  that  for  a  man  to  watch 
over  his  words  and  ways,  so  as  to  tie  up  him- 
self from  that  hectoring  liberty  that  the  brave 
spirits  of  the  times  accustomed  themselves 
unto,  would  make  him  the  ridicule  of  the 
times.  He  objected  also,  that  but  few  mighty, 
rich,  or  wise,  were  ever  of  my  opinion ;  nor 
any  of  them  neither,  before  they  were  per- 
suaded to  be  fools,  and  to  be  of  a  voluntary 
fondness  to  venture  the  loss  of  all  for  nobody 
knows  what.  John  vii.  48 ;  1  Cor.  i.  26  ;  iii. 
18 ;  Phil.  iii.  7,  9.  He  moreover  objected  the 
base  and  low  estate  and  condition  of  those  that 
were  chiefly  the  pilgrims  of  the  times  in  which 
they  lived  ;  also  their  ignorance,  and  want  of 
understanding  in  all  natural  science.  Yea,  he 
did  hold  me  to  it  at  that  rate  also,  about  a  great 
many  more  things  than  here  I  relate ;  as,  that 
it  was  a  shame  to  sit  whining  and  mourning 
under  a  sermon,  and  a  shame  to  come  sighing 
and  groaning  home:  that  it  was  a  shame  to 
ask  my  neighbour  forgiveness  for  petty  faults, 
or  to  make  restitution  where  I  have  taken 
from  any.  He  said  also,  that  religion  made  a 
man  grow  strange  to  the  great,  because  of  a 
ferv  vices,  which  are  called  by  finer  names ; 
and  made  him  own  and  respect  the  base,  be- 

*  Nothing  can  be  a  stronger  proof  that  we  have  lost 
the  image  of  God,  than  that  shame  which  is  natural 
to  us,  concerning  the  things  of  God.  This,  joined  to 
the  shame  of  man,  is  a  very  powerful  enemy  to  God's 
truths,  Christ's  glory,  and  our  soul's  comfort.  Better 
at  once  get  rid  of  our  apprehensions,  by  declaring 
boldly  for  Christ  and  his  cause,  than  stand  shivering 
«(n  the  brink  of  profession,  ever  dreading  the  loss  of 


cause  of  the  same  religious  fraternity ;  and  in 
not  this,  said  he,  a  shame  ?  * 

Christian.  And  what  did  you  say  to  him  ? 

Faithful.  Say !  why  I  could  not  tell  what  to 
say  at  first.  Yea,  he  put  me  so  to  it,  that  my 
blood  came  up  in  my  face :  even  this  Shame 
fetched  it  up,  and  had  almost  beat  me  quite 
oS".  But  at  last  I  began  to  consider  that  "  that 
which  is  highly  esteemed  among  men  is  had 
in  abomination  with  God."  Luke  xvi.  15. 
And  I  thought  again.  This  Shame  tells  me 
what  men  are ;  but  it  tells  me  nothing  what 
God,  or  the  word  of  God  is.  And  I  thought 
moreover,  that  at  the  day  of  doom  we  shall 
not  be  doomed  to  death  or  life,  according  to 
the  hectoring  spirits  of  the  world,  but  accord 
ing  to  the  wisdom  and  law  of  the  Highest. 
Therefore,  thought  I,  what  God  says  is  best, 
though  all  the  men  in  the  world  are  against 
it :  seeing  then  that  God  prefers  his  religion ; 
seeing  God  prefers  a  tender  conscience ;  seeing 
they  that  make  themselves  fools  for  the  king- 
dom of  heaven  are  wisest;  and  that  the  poor 
man  that  loves  Christ  is  richer  than  the  greatest 
man  in  the  world  that  hates  him — Shame,  de- 
part, thou  art  an  enemy  to  my  salvation  ;  shall  -  \ 
I  entertain  thee  against  my  sovereign  Lord? 
how  then  shall  I  look  him  in  the  face  at  his 
coming?  Should  I  now  be  ashamed  of  his 
ways  and  servants,  how  can  I  expect  the  bless- 
ing? Mark  viii.  38.  But  indeed  this  Shame 
was  a  bold  villain ;  I  could  scarce  shake  him 
out  of  my  company :  yea,  he  would  be  haunt- 
ing of  me,  and  continually  whispering  me  in 
the  ear,  with  some  one  or  other  of  the  in- 
firmities that  attend  religion :  but  at  last  I 
told  him,  it  was  but  in  vain  to  attempt  further 
in  this  business ;  for  those  things  that  he  dis- 
dained, in  those  I  did  see  most  glory :  and  so 
at  last  I  got  past  this  importunate  one.  And 
when  I  had  shaken  him  oflf  then  I  began  to  sing : 

"  The  trials  that  those  men  do  meet  withal, 
That  are  obedient  to  the  heavenly  call, 
Are  manifold,  and  suited  to  the  flesh, 
And  come,  and  come,  and  come  again  afresh. 
That  now,  or  sometimes  else,  we  by  them  may 
Be  taken,  overcome,  and  cast  away. 
Oh  let  the  pilgrims,  let  the  pilgrims,  then 
Be  vigilant,  and  'quit  themselves  like  men." 

our  good  name  and  reputation  :  for  Christ  says,  (awful 
words,)  "  Whosoever  shall  be  ashamed  of  me  and  of 
my  words  in  this  adulterous  and  sinful  generation,  of 
hipi  also  shall  the  Son  of  man  be  ashamed  when  he 
Cometh  in  the  glory  of  his  Father."  Mark  viii.  3€.  It 
is  one  thing  to  be  attacked  by  shame:  and  another 
thing  to  be  conquered  by  it. 


TIIK  riLGRIM 

Chrittian.  I  am  glad,  my  brother,  that  thou 
^id.Ht  with^taml  this  villain  »o  bnivcly  ;  for  of 
dll,  HA  thou  sayest,  I  think  he  had  tho  wrong 
name:  for  lie  is  »o  bold  as  to  follow  us  in  tho 
stn-fts  and  to  attempt  to  put  us  to  shame 
before  all  men:  that  is,  to  make  us  ashamed 
of  that  which  is  gcMnl.*  But  if  he  wjw  not 
himself  audacious,  he  would  never  attempt  to 
do  as  he  does :  but  let  us  still  resist  him  ;  for, 
notwitlistanding  all  his  bravadoes,  he  pro- 
moteth  the  fool,  and  none  else.  "The  wise 
tliall  inherit  glory,"  said  Solomon,  "  but 
shame  shall  be  the  promotion  of  fools." 
l*rov.  lii.  ;15. 

Failhfiil.  I  think  we  must  cry  to  him,  for  help 
.;i.'.iinst  Shame,  that  would  have  us  be  valiant 
for  truth  uj>on  the  earth. 

ChriMinn.  Yc»u  say  true:  but  did  you  meet 
nobody  else  in  that  valley? 

Faithfttt.  No,  not  I,  for  I  had  sunshine  all  the 


'S  PROGRESS^  ^  ■  •  joij 

rest  of  the  way  thhaugh  Hint,  imiJ  iiJso  t))rc>9^h 
the  Valley  of  the  Slurfrtw  dIJtVrath,  ,^^ 

Chr'utian.  It  was  well  for  you  ;  I  nm  BUro  it 
fared  far  otherwise  with  me:  I  hail  for  a  long 
sejLS(tn,  as  »(Mtn  .is  almo««t  I  entered  into  that 
valley,  a  dreailful  combat  with  that  foul  fiend 
Apollyon;  yea,  I  thought  verily  he  would 
have  killed  me,  especially  when  he  got  tne 
down,  and  crushed  me  under  him,  as  if  he 
would  have  crushed  me  to  pieces:  for  as  he 
threw  me,  my  sword  flew  out  of  my  hand ; 
nay,  he  told  nie  he  was  sure  of  me ;  but  I 
cried  to  (lod,  and  he  heard  me,  and  delivered 
me  out  of  all  my  troubles.  Then  I  entered 
into  the  Valley  of  the  Shadow  of  Deatn,  and 
had  no  light  for  almost  half  the  way  through 
it.  I  thought  I  should  have  been  killed  there 
over  and  over :  but  at  last  day  brake,  and  the 
sun  arose,  and  I  went  through  that  which  waa 
behind  with  far  more  ease  and  quiet. 


CHAPTER    XII. 

I' he  picture  of  an  empty  professor  accuratchj  ilranm  in  the  character  of  Talkative,  sou  of 

Mr.  Saij-iveU,  of  Prating-roiv. 


>[ouEovKR  I  saw  in  my  dream,  that  as  they 
lit  on,  Faithful,  as  he  chanced  to  look  on 
•  side,  saw  a  man,  wh«jse  name  is  Talkative, 
'king  at  a  distance  bcsidi's  them  ;t  for  in 
■«  place  there  was  room  enoi^h  for  them  all 
walk.  He  was  a  tall  man,  and  something 
re  comely  at  a  disljincc  than  at  hand.  To  this 
■11  Faitlilul  addrcjwed  himself  in  this  manner: 
Friend,  whither  away?  are  you  going  to  the 
heavenly  countrj'? 

Tt'':ifirr.  I  am  going  to  the  same  place. 
J'lifhj'il.  That  is  well:  then  I  hope  we  may 
have  your  g<M)d  company. 

T\tUnfiir.  With  a  ver}'  good  will  will  I  1)0 
your  companii>n. 

Fniih/'i'.  <'Min<'  on  then,  and  let  us  go  to- 
gether, an<l  li  t  u.-i  s|M>nd  our  time  in  dLscoursing 
of  things  that  arc  profitable. 

*  Ckriiitian  cxp«rienc««  perfectly  %fn«  in  rp};»rd  to 
«baiii<<.  Nu  one  er«r  Mt  oat  Tor  glory,  but  he  w»« 
ktlackrtl  hjr  ohatne  in  the  wbj.  UiTing  wajr  to 
•b»inr,  prorentJ  mncb  Klorjr  being  brought  to  onr 
Je«a»,  wbo  ij  not  aahkined  to  call  at  brethren.  Ileb. 
ii.  II.  Ala*  !  we  are  prone  to  be  Mhanied  of  Cbrial, 
of  hi*  words,  au<l  of  bis  way*,  which  ihonld  be  oar 
gre*te<it  glory.  Ob  let  o*  cry  for  more  boldnei*  for 
Cbri«t,  oar  b««t  friend,  th*t  •hame  may  hide  it«  pitiful 
ktad,  and  tkalk  away  from  oj  a<  oar  greatest  enemy. 


Talknlire.  To  talk  of  things  that  arc  good,  to 
me  is  very  acceptable,  with  you  or  with  any 
other;  and  I  am  glad  that  I  have  met  with 
those  that  incline  to  so  good  a  work;  for,  to 
speak  the  truth,  there  are  but  few  that  care 
thus  to  spend  their  time  as  they  .ire  in  their 
travels ;  but  choose  much  rather  to  be  speak- 
ing of  things  to  no  profit:  and  this  hath  beeo 
a  trouble  to  me. 

Faithful.  That  is  indectl  a  thing  to  Imj  la- 
mentiil ;  for  what  thing  so  worthy  of  the  tii« 
of  the  tongue  and  month  of  men  on  earth,  aa 
are  the  things  of  the  G(hI  of  heaven? 

Talkative.  I  like  you  wonderful  well,  for 
your  sayings  arc  full  of  conviction  :  and,  I  will 
add,  what  things  are  so  pleasant,  and  what  »o 
profitable,  as  to  talk  of  the  things  of  (iixl? 

What  things  so  plciisant?  tliat  is,  if  u  nuto 

Avham'd  of  Je*u«l  ye«  we  may, 
Whrn  we're  no  tin  to  wath  away, 
No  tear*  to  wipe,  no  joyi  to  crave 
Or  no  immortal  loul  to  tare. 

f  There  i*  a  great  difference  between  baring  nolioaa 
in  the  brad,  and  bring  able  to  talk  of  d^cirinea  of 
grace,  and  ezpcrirncing  the  grace  and  power  of  tbo«« 
doctrine*  in  tb*  boMt.  Look  to  yoarMlvM.  S 
Jobs  8. 


126 


BUNYAN'S  COMPLETE   WORKS. 


hath  any  delight  in  things  that  are  wonderful : 
for  instance,  if  a  man  doth  delight  to  talk  of 
the  history  or  the  mystery  of  things ;  or  if  a 
man  doth  love  to  talk  of  miracles,  wonders,  or 
signs,  where  shall  he  find  things  recorded  so 
delightful,  and  so  sweetly  penned,  as  in  the 
Holy  Scripture? 

Faiihjul.  That's  true :  but  to  be  profited  by 
such  thing.-i  in  our  talk  be  our  chief  design. 

Talkative.  That  is  it  that  I  said ;  for  to  talk 
of  such  things  is  most  profitable:    for  by  so 
doing  a  man   may  get  knowledge  of  many 
things;   as,  of  the  vanity  of  earthly  things, 
and  the  benefit  of   things  above.     Thus  in 
general :  but  more  particularly,  by  this  a  man 
may  learn  the  necessity  of  the  new  birth ;  the 
js insufficiency  of  our  works ;  the  need  of  Christ's 
'?  righteousness,  &c.     Besides,  by  this  a  man  may 
N  learn  what  it  is  to  repent,  to  believe,  to  pray, 
4;  to  suffer,  or  the  like ;  by  this  also  a  man  may 
vJ  learn  what  are  the  great  promises  and  consola- 
j   tions  of  the  Gospel,  to  his  own  comfort.     Fur- 
ther, by  this  a  man  may  learn  to  refute  false 
^  opinions,  to  vindicate  the  truth,  and  also  to 
(^  instruct  the  ignorant.* 

FaUUful.  All  this  is  true,  and  glad  am  I  to 
k  hear  these  thin^  from  you. 
^  Talkative.  Alas!  the  want  of  this  Ls  the  cause 
{J^  that  so  few  understand  the  need  of  faith,  and 
•^  the  necessity  of  a  work  of  grace  in  their  souls, 
0  in  order  to  eternal  life ;  but  ignorantly  live  in 
\   the  works  of  the  law,  by  which  a  man  can  by 

no  means  obtain  the  kingdom  of  heaven, 
v^      Faithful.  But,  by  your  leave,  heavenly  know- 
..  ledge  of  these  is  the  gift  of  God ;  no  man  at- 
^  taineth  to  them  by  human  industry,  or  only  by 
v^  the  talk  of  them. 

/•        Talfcative.  All  that  I  know  very  well :  for  a 

^    man  can  receive  nothing  except  it  be  given 

him  from  heaven ;  all  is  of  grace,  not  of  works : 

I  could  give  you  an  hundred  Scriptures  for  the 

confirmation  of  this. 

Well  then,  said  Faithful,  what  is  that  one 
thing  that  we  shall  at  this  time  found  our  dis- 
course upon? 

TalfMiive.  What  you  will:  I  will  talk  of 
things  heavenly,  or  things  earthly;  things 
moral,  or  things  evangelical;   things  sacred, 

*  la  not  here  the  very  gtaodard  of  orthodoxy  ? 
Hence  observe,  a  mere  professor  may  learn,  like  a 
parrot,  to  talk  of  sound  doctrines,  and  may  have  a 
sound  judgment  concerning  them;  while  his  heart  is 
rotten,  as  to  any  experience  of  them,  love  to  them, 
ana  the  power  and  influence  of  them  upon  his  affec- 
tions and  his  life.  Many  own  Christ  for  their  master 
DOW,  whom  as  their  judge  be  will  condemn  hereafter. 


or  things  profane;  things  past,  or  things  to 
come ;  things  foreign,  or  things  at  home ;  things 
more  essential,  or  things  circumstantial ;  pro- 
vided that  all  be  done  to  our  profit. 

Now  did  Faithful  begin  to  wonder;  and 
stepping  to  Christian  (for  he  walked  all  this 
while  by  himself)  he  said  to  him,  but  softly, 
What  a  brave  companion  have  we  got !  surely 
this  man  will  make  a  very  excellent  pilgrim. 

At  this  Christian  modestly  smiled,  and*said, 
This  man,  with  whom  you  are  so  taken,  will 
beguile  with  this  tongue  of  his  twenty  of  them 
who  know  him  not. 

Faithful.  Do  you  know  him  then  ? 

Christian.  Know  him?  yes,  better  than  he 
knows  himself. 

Faithful.  Pray  what  is  he  ? 

Christian.  His  name  is  Talkative ;  he  dwelleth 
in  our  town ;  I  wonder  that  you  should  be  a 
stranger  to  him ;  only  I  consider  that  our  town 
Ls  large. 

Faithful.  Whose  son  is  he?  and  whereabouts 
doth  he  dwell? 

Christian.  He  is  the  son  of  one  Say-well,  he 
dwelt  in  Prating-row ;  and  is  known,  of  all  that 
are  aojuainted  with  him,  by  the  name  of  Talk- 
ative in  Prating-row ;  and,  notwithstanding  his 
fine  tongue,  he  is  but  a  sorry  fellow.f 

Faithful.  Well,  he  seems  to  be  a  very  pretty 
man. 

Christian.  That  is,  to  them  that  have  not 
a  thorough  acquaintance  with  him;  for  he  is 
the  best  abroad,  near  home  he  is  ugly  enough : 
your  saying  that  he  is  a  pretty  man,  brings  to 
my  mind  what  I  have  obsers'ed  in  the  work  of 
the  painter,  whose  pictures  show  best  at  a  dis- 
tance, but  very  near  more  unpleasing. 

Faithful.  I  am  ready  to  think  you  do  but 
jest,  because  you  smiled. 

Christian.  God  forbid  that  I  should  jest 
(though  I  smiled)  in  this  matter,  or  that  I 
should  accuse  any  falsely.  I  will  give  you  a 
further  discovery  of  him  :  this  man  is  for  any 
company,  and  for  any  talk  ;  as  he  talketh  now 
with  you,  so  will  he  talk  when  he  is  on  the 
ale-bench ;  and  the  more  drink  he  hath  in  big 
crown,  the  more  of  these  things  he  hath  in  his 
mouth :  religion  hath  no  place  in  his  heart,  or 

f  Are  we  not  forbid  to  speak  evil  of  any  man  ?  Ti- 
tus iii.  2.  Is  not  Christian  guilty  of  this?  No;  for 
where  the  glory  of  God,  and  honour  of  the  Gospel  is 
at  stake,  and  there  is  danger  of  a  brother's  being  de- 
ceived by  a  mere  talkative,  loose,  wicked  professor, 
here  it  is  right,  and  the  nature  of  things  require  it, 
that  we  should  detect  and  expose  such  in  a  be<;oming 
spirit. 


TIIK  PILGRIM'S  PROGRESS. 


127 


boti<4v  or  convt-rtation ;  nil  hi*  hath  litth  iti  his 
U^iipK'.  iiinl  hilt  rrligion  U  tu  iiiakt-  u  ii<>i-><- 
thfrrwith.* 

/<iiM/ii/.  Shv  youm)?  tlu*n  I  .1111  in  thi<«  man 
grnitly  <l«>tfivc<l. 

Chrittiiin.  I)tvci\f«|  I  you  • 
rriiu-inlHT  thr  pnivrrl»,  "  i 
not ;"  hut  "  the  kinploin  of  <i<M.i  \»  not  in  wopl, 
I. lit  in  |M»wor."  Malt,  xxiii.  .');  1  0»r.  iv.  2»>. 
talkcth  of  prayvr,  of  rr|N*nUncc,  of  faith, 
nini  uf  thr  new  birth  ;  but  he  know*  but  only 
to  talk  of  thrni.  I  haw  bot'n  in  hiti  funiily, 
Ktxl    li:i'  <1    hini   iMith   at   honip   ami 

abriMol ,  mw  what  I  Miy  of  him  ii«  th«< 

truth.  Hit  iiouM'  \»  a/«  onipty  of  rclijcion,  a* 
thr  whito  of  an  v^  \*  uf  Mivour.  There  ik 
there  neither  prayer,  nor  i>i|rn  of  re|>entantv 
ft»r  win ;  yi**,  the  brut«\  in  hi»  kind,  ncrvw  (hmI 
far  U-tttT  than  he.  He  in  the  very  Mtain,  re- 
pr  tt  know 

hi  I  have  a 

I  wonl   in  ail  that  eiui  ol  the  town  where 
<lwfUi>,  thnuigh  him.     Thun  luiy  the  o>m- 
•I  |N>«>|tle  that  know  him — "  A  wint  abntad, 
iiikI  a  devil  at  home."     Hi«  |KM)r  fninily  tind;* 
It  iu> :  he  in  i>ueh  a  ehurl,  Hueh  a  railer  at,  and 
%a  "  >\v  with   i  . 

Oei'  A  how  t'l     i 

Men  itiiii  have  am  with  him  Miy  r 

h.  It.  r  t,,  ,1,  .1  with  .1  1 —  :luin  with  him;  ;   . 
t  ther  shall  liave  at  their  haiuL<«. 


up      llIM 

:mL<  in  an\ 

•^M,"  (lor  M>  he  calU  the  hrxt  ap|H*ar- 

:   a  trndor  cunocienec,)   he  r«lU  them 

'■*  and  bl«M-khe«ilK,  and  br  no  nieanii  will 

;  '      tlicm  in  much,  or  i«|>oak  to  their  eoiu- 

•  m   lM-fori<  othfm.      For   mv  part    I  am 


•W«.       1 
tk«    IDU«< 

lalu  (on'.' 

tkaa  frMin  tb«  aiurij  i(«or*ai  aad  prufui*.     tihaa 

■•4  •«ui<l  t«rh. 

t  Hr»'l  ili<<  «ri  I  ir«aibW,  j*  «h«M  pmfMtloa  li*« 
wm\y  on  t-'i-  '  n.-  I-,  <>ut  wko  a«T«r  •tp«ri»ne«<l  thr 
!•*•  •n<<  1  yoMr  •oal*.     Ob  bo> 

M«   Ud  (    <3..l.  »mI    Willi    lb- 


1  nuuir  ni' 

r-     ■ 

. 

lh«r«  aN 

1 

»>T   thrm. 

•  1  •    1 

,;    ■ 

Fufkjitl.  Wi-11,  my  bnrtbrr,  I  a  tc 

Ih-Ijcvc  you;    not  only   bccaa«c  }  j 

know  him,  but  aNo  because  like  a  C 
you  make  your  rejiorta  of  men.     For  1  ».»... ...t 

think  that  you  «|>eak  tho«c  thing*  of  ill  will, 

■  m*»fp  than 

\  oil  ^ 

at  t:  u 

report  at  their  hanih*  only,  that  are  rnemioa  to 
reIi)(ion,  I  should  have  thought  it  ha«l  been  a 
alander,  (a  lot  that  often  fall*  fmrn  ba<l  men's 
mouthn,  ujHjn  '  •'•-•- 

wioiiA:)  hut  at  At 

many  more  am  l«ad,  ot  mv   '  I 

can  pnive  him  piilty  of.     II.  .  n 

an>  a.<>hanu>«l  of  him ;  they  can  neit  u 

bn)ther  nor  friend:  the  rerk- naii....^   iiu 

among  them,  makes  them  blu<h,  if  they  know 
him. 

f'.ti/h/ul.   WVll.  I  iie<?  that  toying  and  duin^ 
an*  '  ■  i  hereafter  I  nhall  U'tter  ob- 

»erv.  11. 

liwiMum.  They  are  two  thinir*  ind^xl,  and 

are  aa  divome  an  ar\>  the  wml  and  the  Itody  ;  for, 

a^  the  biMly  without  the  soul  m  but  a  dead  ear- 

.-.  if  it  It.  ■    »d 

rho  -.vil 

part.      1  re 

1  and  the  f  r- 

lem  and  widows  in  their  affliction,  and  to  kerp 

himiH'lf  uni*|Mttted  fnmt  the  worhl."   Jamea  i. 

22.  27.     This  Talkative  is  not  aware  of;  he 

•      » 

An 
iMiul.  ilrantig  IB  hut  iii*  llie  imimihk  "'  ^he 
s<>e«l ;  talking;  ii*  not  siitficient  to  prove  that 
fruit  b  indeed  in  the  heart  and  life :  and  let  us 

awure  <nf^    '•       '\:\i  at  the  i!-'     '  ■' ••■••n 

dhall  l»e  I  nlinir  U>  t  :i. 

It  uiU  11   ■  'U 

but    "  NV  ■rf 

onlvf '  I  and  a 


••c 


pllgriaii  oT  J»*ii<,  r*«J  Ihi*.  fta4  c>**  (''"^7  t" 
Lord,  for  •••ing  yo«  frvai   r*«ii»(  la  b^rrvo  b*- 


\  Tbo«(h    »lnn»rt    »r»   rt^rrm*^.    «p^    *b*4r 
«»«b*J  •« 


Will 


-'lb 


128 


BUNYAN'S   COMPLETE   WORKS. 


The  end  of  the  world  is  compared  to  our  har- 
vest ;  and  you  know  men  at  harvest  regard 
nothing  but  fruit.  Not  that  anything  can  be 
accepted  that  is  not  of  faith ;  but  I  speak  this 
to  show  you  how  insignificant  the  profession  of 
Talkative  will  be  at  that  day. 

Faithful.  This  brings  to  my  mind  that  of 
Moses,  by  which  he  described  the  beast  that  is 
clean,  (Lev.  xi ;  Deut.  xiv.) — he  is  such  an  one 
that  parteth  the  hoof  and  cheweth  the  cud; 
not  that  parteth  the  hoof  only,  or  that  chew- 
eth the  cud  only.  The  hare  cheweth  the  cud, 
but  yet  is  unclean,  because  he  parteth  not  the 
hoof.  And  this  truly  resembleth  Talkative; 
he  cheweth  the  cud,  he  seeketh  knowledge  !  he 
cheweth  upon  the  word ;  but  he  divideth  not 
the  hoof,  but  he  parteth  not  with  the  way  of 
sinners  ;  but,  as  the  hare,  he  retaineth  the  foot 
of  a  dog  or  bear,  and  therefore  he  is  unclean. 

Christian.  You  have  spoken,  for  aught  I 
know,  the  true  Gospel  sense  of  those  texts. 
And  I  will  add  another  thing:  Paul  calleth 
some  men,  yea,  and  those  great  talkers  too, 
"  sounding  brass  and  tinkling  cymbals ;"  that 
is,  as  he  expounds  them  in  another  place, 
"things  without  life,  giving  sound."  1  Cor. 
xiii.  1,  3.  "  Things  without  life ;"  that  is,  with- 
out the  true  faith  and  grace  of  the  Gospel; 
and  consequently  things  that  shall  never  be 
placed  in  the  kingdom  of  heaven  among  those 
that  are  the  children  of  life,  though  their 
sound,  by  their  talk,  be  as  it  were  the  tongue 
or  voice  of  an  angel. 

Faithful  Well,  I  was  not  so  fond  of  his 
company  at  first,  but  am  as  sick  of  it  now. 
What  shall  we  do  to  be  rid  of  him? 

Christian.  Take  my  advice,  and  do  as  I  bid 
you,  and  you  shall  find  that  he  will  soon  be 
sick  of  your  company  too,  except  God  shall 
touch  his  heart  and  turn  it. 

Faithful.  What  would  you  have  me  to  do  ? 

Christian.  Why,  go  to  him,  and  enter  into 
some  serious  discourse  about  the  poioer  of  re- 
ligion ;  and  ask  him  plainly,  when  he  has  ap- 
proved of  it,  (for  that  he  will,)  whether  this 
thing  be  set  up  in  his  heart,  house,  or  conver- 
sation ?  * 

Then  Faithful  stepped  forward  again,  and 
said  to  Talkative,  Come,  what  cheer?  how  is  it 
now? 

faith  without  works  is  dead,  and  a  dead  faith  never 
begets  living  hope  upon  a  risen  Saviour;  nor  will  it 
avail,  when  he  shall  appear  as  the  Judge. 

*  Without  this,  all  is  empty  notion,  mere  sound,  and 
unavailing  profession.  Men  only  take  up  fancy  for 
faith ;  the  form  of  godliness,  instead  of  the  power : 


Talkative.  Thank  you,  well;   I  thought  we  ' 
should  have  had  a  great  deal  of  talk  by  this 
time. 

Faithful.  Well,  if  you  will,  we  will  fall  to 
it  now ;  and  since  you  left  it  with  me  to  state 
the  question,  let  it  be  this :  How  doth  the  sav- 
ing grace  of  God  discover  itself  when  it  is  in 
the  heart  of  man  ? 

Talkative.  I  perceive,  then,  that  our  talk 
must  be  about  th.e power  of  things:  well,  it  is 
a  very  good  question,  and  I  shall  be  willing  to 
answer  you;  and  take  my  answer  in  brief 
thus : — first,  where  the  grace  of  God  is  in  the 
heart,  it  causeth  there  a  great  outcry  against 
sin.     Secondly — 

Faithful.  Nay,  hold,  let  us  consider  of  one 
at  once;  I  think  you  should  rather  say,  It 
shows  itself  by  inclining  the  soul  to  abhor  its 
sin. 

Talkative.  ^Tiy,  what  difference  is  there 
between  crying  out  against,  and  abhorring  of, 
sin? 

Faithful.  Oh !  a  great  deal.  A  man  may 
cry  out  against  sin,  of  policy,  but  he  cannot 
abhor  it  but  by  virtue  of  a  godly  antipathy 
against  it :  I  have  heard  many  cry  out  against 
sin  in  the  pulpit,  who  yet  can  abide  it  well 
enough  in  the  heart,  house,  and  conversation. 
Joseph's  mistress  cried  with  a  loud  voice,  as  if 
she  had  been  very  holy  ;  ^»ut  she  would  will- 
ingly, notwithstanding  that,  have  committed 
uncleanness  with  him.  Gen.  xxxix.  11,  15. 
Some  cry  out  against  sin,  even  as  the  mother 
cries  out  against  her  child  in  her  lap,  when  she 
calleth  it  slut,  and  naughty  girl,  and  then  falls 
to  hugging  and  kissing  it. 

Talkative.  You  lie  at  the  catch,  I  perceive. 

Faithful.  No,  not  I ;  I  am  only  for  setting 
things  right.  But  what  is  the  second  thing 
whereby  you  will  prove  a  discovery  of  a  work 
of  grace  in  the  heart? 

Talkative.  Great  knowledge  of  Gospel  mys- 
teries. 

Faithful.  This  sign  should  have  been  first; 
but,  first  or  last,  it  is  also  false  ;  for  knowledge, 
great  knowledge,  may  be  obtained  in  the  mys- 
teries of  the  gospel,  and  yet  no  work  of  grace 
in  the  soul.  1  Cor.  xiii.  Yea,  if  a  man  have 
all  knowledge,  he  may  yet  be  nothing,  and  so, 
consequently  be  no    child   of   God.     When 

and  the  old  nature  is  dressed  up  in  the  specious  ap- 
pearance of  new  pretensions.  True  faith  will  ever 
show  itself  by  its  fruits;  a  real  conversion,  by  tho 
life  and  conversation.  Be  not  deceived :  God  is  not 
mocked  with  the  tongue,  if  the  heart  is  not  right  to- 
wards him  in  love  and  obedience. 


THE  PILGIilM'S  PROGRESS. 


129 


Christ  said,  "Do  ye  know  all  tlu-se  things?" 

un<l    the    disrii)U»s    had    answered,    Yi-s, — ho 

nddrd,  "  Blessed  are  ye  if  ye  do  tliem."     He 

dotli  nut  hiy  the  ble:»riiug  in  the  knowing  of 

theuj,  but  in  the  doing  of  thenj.     For  there  is 

A  kni»\vlf«l;;e  lliat  is  not  attoncU'd  with  doing: 

•*hi"  that  knowi'th  his  nnustor's  wijl,  and  doeth 

it  n<it."     A  man  may  know  like  an  angel,  and 

ytt  be  no  Christian:  thi-refore  your  sign  of  it 

is  not  true.     Indeinl,  to  l-uow,  is  a  thing  that 

pleiL'^fth  talkers  and  boiusters;  but  to  do,  id  that 

which  plea-seth  God.     Not  that  the  heart  can 

'hI  without  knowledge;  for  without  that 

■  art  is  naught.     There  are  therefore  two 

>f  knowledge:  knowU-dge  that  resteth  in 

ire  speculation  of  things,  and  knowledge 

that  is  acrompaniinl  with  the  grace  of  faith 

and  love,  which  put^  a  man  upon  doing  even 

the  will  of  G<hI  from  the  heart :  the  finit  of 

will  serve  the  talker;  but  without  the 

.  the  true  Christian  is  not  content :  "  Give 

Klerstanding,  and  I  shall  keep  thy  law; 

1  shall  ob>i  rvi  it  with  my  whole  heart." 

\ix.  34. 

Lnfiir.     V-'u  m  .u  the  catch  again;  this 
for  edifieaitiou. 

Well,    if   you    please,   propound 
,'n  how  this  work  of  grace  discover- 
ed t"  where  it  i.s. 
'.iitivf.  Not   I ;    for   I  see   we   shall    not 

'h/nl.  Well,  if  you  will  not,  will  you  give 
.ive  to  do  it  ? 

•.  You  may  use  your  liberty. 
.  A  work  of  grace  in  the  .soul  dis- 
■lii  itself  either  to  him  that  hath  it,  or  to 
jiu.  Icrs  by. 

To  him  that  hath  it,  thus :  it  gives  him  con- 
rictiitn  of  sin,  especially  of  the  defilement  of 
bib  naturi-,  aixl  the  sin  of  unbelief  for  the  sake 
>f  whi'  !i  !•  \*  -iir<-  to  InMlamued,  if  he  findeth 
nnt  III.  rtv  at  <i.Mi's  hand,  by  faith  in  Jesus 
t.  Mark  xvi.  1«j  ;  John  xvi.  8,9;  Rom. 
J  I.  This  »ight  and  sense  of  things  workcth 
0  him  sorn<w  #nd  shame  for  Hin;  he  findeth, 
uoreover,  revealed  in  him  the  Savi*»ur  of  the 
foflil,  and  the  altsolute  necessity  of  closing 
rith  liiin  for  life;  at  the  which  he  fimleth 
iun_'>ri!i:rs  an<i  thirstings  after  him;  to  which 
iuni;> TMigs,   dec,  the   promise  U    made.  Ps. 

*  1  <  on\j,  it  what  will  oridonee  lh»(  we 

r*  r-  ,      ■  of  Chri«(.  honour  hi*  nsme  and  hia 

nithn,  aiiil  r««oinixirnd  hi*  r«li)(ion  in  tho  world. 
V'ithoat  thi<  powrr  of  Kodline**,  wo  have  onlj  a  name 

livf,  whilf  wo  arc  dc*<l  to  tho  [>uw«r  of  th«  tio«pcl. 

ixammo  v.iiir»rl!' :    lr...k  t.i  vour  wan. 


xxxviii.  IS;  Jer.  xxxi.  19;  Matt.  v.  C;  Acta  iv. 
12;  (Jal.  i.  l'»,  li);  Kev.  xxi.  tJ.  Now  accord- 
ing to  tho  strength  or  weakness  of  his  faith  in 
his  Saviour,  so  is  his  joy  and  peace,  so  i»  his 
love  to  holiness,  so  arc  his  dwires  to  know  him 
more,  and  also  to  serve  him  in  this  world.  Hut 
though,  I  .say,  it  discovereth  itself  thus  unto 
him,  yet  it  is  but  seldom  that  he  is  able  lu 
conclude  that  this  is  a  work  of  gntce:  Ixraiwo 
his  corruptions  now,  and  his  abused  reason, 
make  his  mind  to  misjudge  in  this  matter: 
therefore  in  him  that  hath  his  work,  there  is 
re<|uired  a  very  sound  judgment,  before  he  can 
with  steadiness  conclude  that  this  is  a  work 
of  grace. 

To  others  It  is  thus  discovered: — 1.  Hy  an 
experimental  confession  of  his  faith  in  Chri-st. 
2.  By  a  life  answerable  to  that  confession ;  to 
wit,  a  life  of  holiness,  heart-holiness;  family- 
holiness,  (if  he  hath  a  family,)  and  by  eunver- 
aation-holiness  in  the  world;  which  in  the 
general  teaeheth  him  inwardly  to  abhor  his 
sin,  and  himself  for  that  in  secret;  to  suppress 
it  in  his  family,  and  to  promote  holiness  in  tho 
world :  not  by  talk  only,  as  an  hypocrite  or 
talkative  person  may  do,  but  by  a  practical 
subjection  in  faith  and  love  to  the  power  of 
the  word.*  I's.  I.  23;  Iw-ek.  xx.  43;  Matt.  v.  8; 
John  xiv.  lo;  Rom.  x.  9,  10;  Thil.  iii.  17,  20. 
And  now,  sir,  as  to  this  brief  description  of 
the  work  of  grace,  and  also  the  discover)'  of  it, 
if  you  have  aught  to  object,  object ;  if  not, 
then  give  me  leave  to  propound  to  you  a 
Vcon<l  question. 

Talkative.  Nay,  my  part  is  not  now  to  object, 
but  to  hear:  let  mo  therefore  have  your  second 
(pu-stion. 

Faithful.  It  is  this :  Do  you  experience  this 
first  part  of  the  description  of  it ;  and  doth 
your  life  and  conversati(jn  testify  the  same?  «)r 
standeth  yf>ur  religion  in  word  or  ton</iir,  and 
^ot  in  (/<•*•'/  and  truth  f  Pray,  if  you  incline  to 
answer  me  in  this,  say  no  more  than  you  know 
the  God  al)ove  will  say  Amen  to;  luid  also 
nothing  but  what  your  conscience  am  ju.-tify 
yoti  in:  *'  for  not  he  who  commendeth  himself 
is  Hpproveil,  but  whonj  the  I.,<irdeoiiimendelh." 
1  .  »:iy  I  am  thus  and  thus,  when  my 

'II  and  all  my  neighlnmrs  teM  n>e  I 
lie,  is  great  wickedni'ss.t 

Xhei>  Till:  .tW..  :.r  first  1» Mil  I.,  blush;  but 
reoov'  Vou  oodm 

f  BIcm«k|,  faithful  dralinjt;  «)h  that  it  »aa  morw 
pHM-iiMxl  in  tho  world  and  in  tho  churrh  '.  How  Ikaa 
would  rain  Ulkvr*  b«  d«te«t«<l  io  th«  on«^  aad  dnv«a 

..ut  ,.f  Ihr  Cither  ! 


130 


BUNYAN'S  COMPLETE   WORKS. 


now  to  experience,  to  conscience,  and  God; 
and  to  appeal  to  liim  for  justification  of  what 
is  spoken :  this  kind  of  discourse  I  did  not  ex- 
pect ;  nor  am  I  disposed  to  give  an  answer  to 
such  questions;  because  I  count  not  myself 
bound  thereto,  unless  you  take  upon  you  to  be 
a  catechiser :  and  though  you  should  so  do,  yet 
I  may  refuse  to  make  you  my  judge.  But  I 
])ray,  will  you  tell  me  why  you  ask  me  such 
questions  ?  * 

Faithful.  Because  I  saw  you  forward  to  talk, 
and  because  I  knew  not  that  you  had  aught 
else  but  notion.  Besides,  to  tell  you  all  the 
truth,  I  have  heard  of  you,  that  yoti  are  a  man 
whose  religion  lies  in  talk,  and  that  your  con- 
versation gives  this  your  profession  the  lie. 
They  say  you  are  a  spot  among  Christians; 
and  that  religion  fareth  the  worse  for  your  un- 
godly conversation ;  that  some  already  have 
stumbled  at  your  wicked  ways,  and  that  more 
are  in  danger  of  being  destroyed  thereby ;  your 
religion,  and  an  ale-house,  and  covetousuess, 
and  uncleanness,  and  swearing,  and  lying,  and 
vain  company-keeping,  «&c.,  will  stand  to- 
gether. The  proverb  is  true  of  you,  which  is 
said  of  a  harlot,  to  wit,  that  "  she  is  a  shame 
to  all  women ;"  so  you  are  a  shame  to  all  pro- 
fessors. 

Talkative.  Since  you  are  ready  to  take  up  re- 
ports, and  to  judge  so  rashly  as  you  do,  I  can- 
not but  conclude  you  are  some  peevish  or  mel- 
ancholic man,  not  fit  to  be  discoursed  w'ith: 
and  so  adieu.f 

Then  came  up  Christian,  and  said  to  his" 
brother,  I  told  you  how  it  would  happen ;  your 
words  and  his  lusts  could  not  agree.  He  had 
rather  leave  your  company  than  reform  his 
life  ;  but  he  is  gone,  as  I  said :  let  him  go,  the 

*  Heart-searching,  soul-examining,  and  close  ques- 
tioning of  the  conduct  of  life,  will  not  do  with  talk- 
ative professors.  Ring  a  peal  on  the  doctrines  of 
grace,  and  m'any  will  chime  in  with  you ;  but  speaB" 
closely  how  grace  operates  upon  the  heart,  and  in- 
fluences the  life  to  follow  Christ  in  self-denying  obe- 
dience, they  cannot  bear  it :  they  are  offended  with 
you,  and  will  turn  away  from  you,  and  call  you 
legal. 

•j-  Where  the  heart  is  rotten,  it  will  ward  oflF  convic- 
tion, turn  from  a  faithful  rej^rover,  condemn  him,  and 
justify  itself.     Faithful  dealing  will  not  do  for  un- 


less is  no  man's  but  his  own  :  he  has  saved  ug 
the  trouble  of  going  from  him ;  for,  he  contin- 
uing (as  I  suppose  he  will  do)  as  he  is,  he 
would  have  been  but  a  blot  in  your  company : 
besides,  the  apostle  says,  "From  such  with- 
draw thyself" 

Faithful.  But  I  am  glad  we  had  this  little 
discourse  with  him ;  it  may  hapj^eu  that  he 
will  think  of  it  again:  however,  I  have  dealt 
plainly  with  him,  and  so  am  clear  of  his  blood 
if  he  perisheth.J 

Christian.  You  did  w^ell  to  talk  so  plainly 
to  him  as  you  did ;  there  is  but  little  of  thin 
faithful  dealing  w'ith  men  now-a-days,  and  that 
makes  religion  to  stink  so  in  the  nostrils  of 
many  as  it  doth :  for  there  are  these  talkative 
fools,  whose  religion  is  only  in  words,  and  are 
debauched  and  vain  in  their  conversation,  that, 
being  so  much  admitted  into  the  fellowship  of 
the  godly,  do  puzzle  the  .world,  blemish  Chris- 
tianity, and  grieve  the  sincere.  I  wish  that  all 
men  would  deal  with  such  as  you  have  done ; 
then  should  they  be  either  made  more  com- 
formable  to  religion,  or  the  company  of  saints 
would  be  too  hot  for  them.  Then  did  Faithful 
say— 


'  How  Talkative  at  first  lifts  up  his  plumes  ! 
How  bravely  doth  he  speak  !     How  he  presumes 
To  drive  down  all  before  him  !     But  so  soon 
As  Faithful  talks  of  heart-work,  like  the  moon 
That's  past  the  full,  into  the  wane  he  goes : 
And  so  will  all  but  he  that  heart-work  knows." 


I 


Thus  they  went  on  talking  of  what  they  had 
seen  by  the  way,  and  so  made  that  way  easy 
which  would  otherwise  no  doubt  have  been 
tedious  to  them :  for  now  they  went  through 
a  wilderness. II 

faithful  souls.  Mind  not  that,  but  be  faithful  to  the 
truth. 

J  Mind  this.  These  are  right  principles  to  act  from, 
and  right  ends  to  have  in  view,  in  faithful  reproving, 
or  aiming  to  convict  our  fellow-sinners.  Study  and 
pursue  these. 

II  Spiritual  observations  and  conferences  on  past  ex* 
periences  are  very  enlivening  to  the?sonl.  Thty  very 
often  change  the  wilderness  of  dejection  into  a  gardoB 
of  delights ;  and  so  beguile  the  weary  steps  of  pil- 
grims through  tedious  paths.  0  Christians,  look 
more  to  Christ,  and  talk  more  to  each  other  of  hit 
love  to  j'ou,  and  dealings  with  you. 


I 


THE  PILORLV'S  PROGRfJSS. 


131 


CIIArTKll   XIII. 
PtTseculiun  tx/iibUtd,  in  the  tnatmcnt  oj  L'/irij<tiun  and  i'uitltj'ui  tn   \  unity  iuir. 


Now  whrn  Christian  and  Faithful  \vori>  got 
aluiikst  <juiie  out  of  this  wikKTue.****,  Faitliful 
chanotil  to  cjust  hi:*  eye  back,  ami  spiiil  one 
coming  after  them,  ami  he  knew  him.  Oh ! 
said  Faithful  to  his  brother,  who  conu^M  yon- 
der? Then  Christian  looked,  and  sxiid,  It  is 
my  gootl  friend  Evangel is-t.  Ay,  and  my 
good  friend  too,  said  Faithful;  for  it  wju»  he 
that  set  me  in  the  way  to  the  pate.  Now  as 
Kvangeli.st  came  up  unto  them,  he  thus 
•saluted  them : 

I'eace   be  with   you,   dearly   beloved;  and 

.ee  be  to  yi»ur  helpers. 

'  'hri*tian.  Welconie,  weleome,  my  good 
Lvangelist,  the  sight  of  thy  eonntenance 
bring->  to  my  remembranee  thy  ancient  kind- 

^   and    unwearied    labours    for  my  eternal 

A. 

\  nd  a  thousand  times  welcome,  said  good 

thful;   thy  company,  O  sweet  Evangelist, 

\  desirable  is  it  to  us  poor  pilgrims  !  * 

I  hen   said  Evangeli.st,  How   hath    it  fared 

II  you,  my  friends,  since  the  time  of  our 
•.  parting?  what  have  you  met  with,  and 
v  have  you  behaved  yourselves?! 

i'hen  Christian  and  Faithful  told  him  of  all 
igs  that  had  happened  to  them  in  the  way  ; 
i  how,  and  with  what  difficulty,  they  had 
arrivi'd  to  that  place. 

Kik'iit  glad  am  I,  sjiid  Evangelist,  not  that 
I  have  met  with  trials,  but  that  you  have 
ti   victors,   and    for  that    you   have,   not- 
iistanding  many  wcakncssos,  continued  in 
in>-  way  to  this  very  day.     I  say,  right  glad 
am  I  of  this  thing,  and  that  for  my  own  sake 
and  yours.    I  hav-  !  you  have  reaped ; 

and   the  day  is  i  ■n  "  Ixith   he  that 

•«we«J  and  they  that  rea|>ed  shall  rejoice  to- 
gether;" that  is,  if  you  hold  out ;  "  for  in  duo 
lime  ye  shall  reap,  if  you  faint  not."  John  iv. 
;?♦>;  Ual.  vi.  9.  The  crown  is  before  you,  and 
it  is  an  uncorruptible  one;  "so  run  that  you 
may  obtain  it."    Sonic  there  bo  that  set  out 


for  this  crown,  and  after  lluy  have  gone  I'ur 
for  it,  anotlur  conus  in  ami  takes  it  from 
them;  "hold  fast  therefore  that  you  have,  let 
no  man  take  your  crown,"  (1  Cor.  iv.  24,  27; 
Rev.  iii.  1 :)  you  are  not  yet  out  of  the  gun- 
shot of  the  devil :  "you  have  not  resisted  unto 
bl(M>d,  striving  against  sin:"  let  the  kingdom 
be  always  before  you,  and  believe  steadfastly 
concerning  things  that  are  invisible:  let  noth- 
ing that  is  on  this  side  the  other  world  get 
within  you :  and,  ab<»ve  all,  look  well  to  your 
own  hearts,  and  to  the  lusts  thereof,  for  they 
are  "deceitful  abovcall  things,  and  desperately 
wicked  :"  set  your  faces  like  a  flint;  you  have 
all  power  in  heaven  and  earth  on  your  side.J 

Then  Christian  thanked  him  f<»r  his  ex- 
hortation ;  but  told  him  withal,  that  they 
would  have  him  speak  further  to  them  for 
their  help  the  rest  of  the  way;  and  the  rather, 
for  that  they  well  knew  that  he  was  a  prophet, 
and  could  tell  them  of  things  that  might 
happen  unto  them,  and  how  they  might  resist 
an«l  overcome  them.  To  which  request  Faitli- 
ful also  consented.  So  Evangelist  began  as 
folio weth  :• 

My  sons,  you  have  heard  in  the  words  of  the 
truth  of  the  Gospel,  that  "you  must  through 
many  tribulations  enter  into  the  kingdom  of 
heaven."  And  again,  that  "  in  every  city, 
bonds  atid  atllictions  abide  on  you;"  and 
therefore  you  cannot  expect  that  you  should 
go  long  on  your  pilgrimage  without  them,  in 
some  sort  or  other.  You  have  found  some- 
thing of  the  truth  of  these  te^tim«»nies  upon 
you  already,  and  more  will  immediately  fol- 
low :  for  now,  as  you  s«e,  you  arc  almost  out 
of  this  wilderness,  and  therefore  ytni  will  soon 
como  into  a  town,  that  you  will  by  and  by  so* 
before  you ;  and  in  that  town  you  will  1>« 
hardly  beset  Hith  enemies,  who  will  strain 
luml  but  they  will  kill  you;  and  be  you  sure 
that  one  or  both  of  you  must  seal  the  ti-sti- 
mony  which  you  bold  with  blood:  but  "be 


•oul't  prufii,  M  »  •urttaod  »  bi««*vd  (ign  of  »  piigrim'* 
•pirit. 

•<>ul.  «h  .icrt 

of  I'hrtti  ,   »at  m  n  Ub   how 

oftro  >Jo  ii»int«:«n  «  .t  cloM  ex- 


X  iicrt!  !•  •  i»li-p»c'i  wor-l 
inx  «nd  of  flhortatiuD.  to 
in  bo|M>,  watcbful  over  our 

Iho  n.rV      fill.-  I.-.r  I.      \'' 


th 


132 


BUNYAN'S  COMPLETE  WORKS. 


you  faithful  unto  death,  and  the  King  will 
give  you  a  crown  of  life."  He  that  shall  die 
there,  although  his  death  will  be  unnatural, 
and  his  pains  perhaps  great,  he  will  yet  have 
the  better  of  his  fellow,  not  only  because  he 
will  be  arrived  at  the  Celestial  City  soonest, 
but  because  he  will  escape  many  miseries  that 
the  other  will  meet  with  in  the  rest  of  his 
journey.  But  when  you  are  come  to  the  town, 
and  sliall  find  fulfilled  what  I  have  here  re- 
lated, then  renrember  your  ft-iend,  and  'quit 
yourselves  like  men  ;  and  commit  the  keeping 
of  your  souls  to  your  God  iu  "well-doing,  as 
unto  a  faithful  Creator."  * 

Then  I  saw  in  my  dream,  that  when  they 
were  got  out  of  the  wilderness,  they  presently 
saw  a  town  before  them;  the  name  of  that 
town  is  Vanitj';  and  at  that  town  there  is  a 
fair  kept,  called  Vanity  Fair:  it  is  kept  all 
the  year  long :  it  beareth  the  name  of  Vanity 
Fair,  because  the  town  where  it  is  kejit  is 
"lighter  than  vanity,"  and  also,  because  all 
that  is  there  sold,  or  that  cometh  thither,  is 
vanity.  As  is  the  saying  of  the  wise,  "All 
that  cometh  is  vanity."  Eccles.  i.  2,  14;  ii.  17; 
xi.  8 ;  Isa.  xl.  17. 

This  fair  is  no  new-erected  business,  but  a 
thing  of  ancient  standing;  I  will  show  you  the 
original  of  it. 

Almost  five  thousand  years  agone,-  there  were 
pilgrims  walking  to  the  Celestial  City,  as  these 
two  honest  jjersons  are:  and  Beelzebub,  Apol- 
lyon,  and  Legion,  with  their  companions,  per- 
ceiving, by  the  jiath  that  the  i>ilgrims  made, 
that  their  way  to  their  city  lay  through  this 
town  of  Vanity,  they  contrived  here  to  set  up 
a  fair ;  a  fair,  wherein  should  be  sold  all  sorts 
of  vanity ;  and  that  it  should  last  all  the  year 
long:  therefore,  at  this  fair,  are  all  such  mer- 
chandise sold,  as  houses,  lands,  trades,  places, 
honours,  preferments,  titles,  countries,  king- 
doms, lusts,  pleasures;  and  delights  of  all 
sorts,  as  whores,  bawds,  wives,  husbands,  chil- 

•  Woe  unto  them  that  fold  their  hands,  and  fall 
asleep  in  strong  confidence!  You  see  what  hard  work 
yet  lay  before  these  pilgrims.  Let  us  ever  remember, 
this  is  not  our  rest.  AVe  must  be  pressing  forward, 
fighting  the  good  fight  of  faith,  labouring  to  enter 
into  that  rest  which  remaineth  for  the  people  of  God: 
looking  diligently,  lest  we  fail  of  the  grace  of  God. 
Ilcb.  xii.  5. 

f  A  just  description  of  this  wicked  world.  How 
many,  though  they  profess  to  be  pilgrims,  have  never 
yet  set  one  foot  out  of  this  fair,  but  live  in  it  all  the 
year  round !  They  walk  according  to  the  course  of 
this  world.  Eph.  ii.  2.  For  .he  god  of  this  world  hath 
blinded  their  mind.  1  Cor.  iv.  4.     You  cannot  be  a 


dren,  masters,  servants,  lives,  blood,  bodies, 
souls,  silver,  gold,  pearls,  precious  stor.es,  and 
what  not! 

And  moreover,  at  this  fair  there  is  at  all 
times  to  be  seen  jugglings,  cheats,  games, 
plays,  fools,  apes,  knaves  and  rogues,  and  that 
of  everj'  kind. 

Here  are  to  be  seen  too,  and  that  for  nothing, 
thefts,  murders,  adulteries,  false-swearers,  and 
that  of  a  blood-red  colour,  f 

And  as  in  other  fairs  of  less  moment,  there 
are  several  rows  and  streets  under  their  proper 
names,  where  such  wares  are  vended,  so  here 
likewise  you  have  the  proper  places,  rows, 
streets,  (viz.  countries  and  kingdoms,)  where 
the  wares  of  this  fair  are  soonest  to  be  found. 
Here  is  the  Britain  row,  the  French  row,  the 
Italian  row,  the  Spanish  row,  the  German  row, 
where  several  sorts  of  vanities  are  to  be  sold. 
But  as  in  other  fairs  some  one  commodity  is 
as  the  chief  of  all  the  fair,  so  the  ware  of  Rome 
and  her  merchandise  is  greatly  promoted  in 
this  fair:  only  our  English  nation,  with  some 
others,  have  taken  a  dislike  thereat.  J 

Now,  as  I  said,  the  way  to  the  Celestial  City 
lies  just  through  the  town  where  this  lusty 
fair  is  kept :  and  he  that  will  go  to  the  city, 
and  yet  not  go  through  this  town  "must  needs 
go  out  of  the  world."  The  Prince  of  princes 
himself,  when  here,  went  through  this  town  to 
his  own  country,  and  that  upon  a  fair  day  too : 
yea,  and  as  I  think,  it  was  Beelzebub,  the  chief 
lord  of  this  fair,  that  invited  him  to  buy  of  his 
vanities;  yea,  would  have  made  him  lord  of 
the  fair,  would  he  but  have  done  him  reverence 
as  he  went  through  the  town :  yea,  because  he 
was  such  a  person  of  honour,  Beelzebub  had 
him  from  street  to  street,  and  showed  him 
all  the  kingdoms  of  the  world  in  a  little  time, 
that  he  might,  if  possible,  allure  that  Blessed 
One  to  cheapen  and  buy  some  of  his  vanities ; 
but  he  had  no  mind  to  the  merchandise,  and 
therefore  left  the  town  without  laying  out  so 

pilgrim,  if  you  are  not  delivered  from  this  world  »nd 
its  vanities  ;  for  if  you  love  the  world,  if  it  has  your 
supreme  afi'ections,  the  love  of  God  is  not  in  you.  1 
John  ii.  15.  You  have  not  one  grain  of  faith  in 
Jesus. 

f  The  doctrine  of  the  Church  of  Rome.  It  is  much 
it)  be  wished,  that  the  vile  presumption  of  man's  bar- 
tering with  God,  and  purchasing  a  title  to  heaven,  by 
his  performing  terms  and  conditions  of  salvation, 
meriting  heaven  by  his  good  works,  and  procuring 
justification  by  his  own  obedience,  Id  the  exalting  his 
pride,  and  the  debasing  the  work  and  glory  of  Christ, 
was  totally  rejected  by  us.  But  alas !  these  proud; 
unscriptural  notions  too  much  prevail 


THE  PILGRIM'S  PROGRESS. 


133 


nuioh  as  one  farthing  upon  theae  vauitif?*. 
Matt.  iv.  S,  'J;  Luke  iv.  5,  7.  Tliis  fair*  tiieri- 
foro,  is  an  ancient  thing,  of  hmg  stuuiUng,  and 
a  very  great  fair. 

Now  these  pilgrims,  jis  I  said,  nm«t  needs  go 
thmugii  thi.>s  fair.  Well,  so  tlicy  did;  but,  be- 
litild,  even  its  they  enteretl  into  the  fair,  all  tlu' 
[leople  in  tlu'  fair  were  moved,  and  the  town 
it.-i'lf,  as  it  were,  in  a  hubbub  ab«>ut  them:  and 
lliat  for  sevenil  reaniins:  for, 

First,  The  pilgrims  were  clotluHl  with  sueli 
kind  of  raiuK-nt,  as  was  diverse  from  the  rai- 
ment of  any  that  traded  in  that  fair.  The 
pit)plc,  therefi>re,  of  the  fair,  nuidc  a  great 
g:izing  U|M»n  them:  some  said  they  were  fools, 
ll  Cor.  iv.  9,  10;)  .Home,  they  were  bedlams; 
ami  some,  they  were  outlandish  men. 

."^fcondly,  And,  as  they  wondered  at  their 
apparel,  so  they  did  likewi.«»e  at  their  speech; 
for  few  could  understand  what  they  sjiid:  they 
naturally  8|>oke  the  language  of  Canaan;  but 
tlu'v  that  kept  the  fair,  were  the  men  of  this 
World:  so  that  from  one  end  of  the  fair  to  the 
otlu'r,  they  seemed  barbarians  each  to  the 
uliior. 

Thirdly,  Dut  that  which  did  not  a  little 
amuse  the  merchandisers  was,  that  these  pil- 
-.Tirns  .set  very  light  by  all  their  wares;  they 
<  .ire<l  not  so  much  as  to  look  upon  them;  and 
ii  tlu'v  ealh'tl  upon  tlu^m  to  buy,  they  would 
put  tlu-ir  fingers  in  their  ears,  and  cry,  "Turn 
iway  mine  eyes  from  beholding  vanity,"  (Ps. 
•  xix.  :^7;)  and  l(M>k  upwards,  signifying,  that 
their  trade  and  trallic  was  in  heaven. 

One  chanceil,  mockingly,  beholding  the  car- 
riages of  the  men,  to  say  unto  them,  "  What 
\>ill  ye  buy?"  but  they  looking  gravely  ujMin 
iiim,  said.  We  "  buy  the  truth  I"'  *  I'rov.  xxiii. 
'I'y.  At  that,  tliere  was  an  JK-casion  tjiken  to 
'lopise  the  men  the  more :  8ome  mocking,  some 
taunting,  some  speaking  reproachfully,   and 

,■  i!!ing  Uj>on  others  to  smite  them.  At 
.    . :._'^  came  to  a  hubbub  and  great  stir  in 

*  .An  odd  rapljr.     What  do  thejr  me«D  ?    That  thej 

arr  neither  afreid  nor  Mbftmed  to  uwn,  what  wai  the 

one  •jbjpci  of  their  foul's  punuit — the  Truth.    UnJcr- 

'     i    hereby   that   the  whole   world,   which    lictb   io 

liir.aj,  •nffcr  tbcmtelvet  to  be  deceived  by  a  lie, 

.  •-  under  the  deluiiun  of  the  father  of  lie*.     In 

'ion  In  ihi*,  oil   believer*   in   Chri.«t  are  *aid  to 

■     :   the  truth.  1  John  iii.  10.     They  know  and  b«- 

•■ve  that  r-apilal  truth  with  which  Uud  (peak*  frvm 

'I.  "  This  i*  my  beloved  Son,  in  whom  I  am  well 

I."   Matt.  iii.  I*.     Tht«  truth,  that  Je«u«  i*  the 

'    Uud,  and  our  only  Sarioar,  lie*  at  the  foun<la- 

;  tXX  their  hop«;    and   to  K«t  more  acquainted 

i\'-'u  bim,  i*  the  grand  object  of  their  punnit.     For 


the   fair,   insomuch   that   all   onler  wan  co» 
foundiKl.     Now  wjts  word  prt-Si^-nlly  brought  to 
the  great  one  of  the  fair,  who  quickly  came 
down,  and  deputed  twnie  of  hi«  mn«t  trusty 
frientU  to  take  tlnme  men  into  examina:! 
about  whom  the  fair  wits  alnnMt  overtu: 
S>  the  men  swtv  brought  to  fx.imii 
they  that  sal  upon  tlu-m,  lunkiil  tii. 
tlu  y  caunc,  whither  they  went,  and  what  tiiev 
did  there  in  such  an  unusual  garb?     The  in,  n 
told  them  that  they  were  pilgridwand  «tr:> 
in  the  world  ;  and  that  they  were  going  to  i;i.ir 
own  country,  which  was  the  heavenly  Jeru- 
salem, (Heb.  xi.  13,  KJ;)  and  that  lluy  had 
given  no  occasion  to  the  nu-n  of  the  town,  nor 
yet  to  the  merchantli.sers,  thiw  to  abuse 
and  to  stop  them  in  their  journey  ;  exc  j  , 
was  for  that,  when  one  asked  them  what  they 
would   buy,   they   said   they   would    buy   the 
truth.     But  they  that  were  appointe«l  to  exam- 
ine them,  did  not  believe  them  to  be  any  . 
than  bedlams  and  nnid,  or  else  such  as  cm 
put  all  things  into  confusion  in  the  fair.  '1  : 
fore  they  took  them  and  beat  them,  and     ■. 
smeared  them  with  dirt,  and  then  put  them 
into  the  cage,  that  they  might  be  nuide  a    • 
tacle  to  all  the  men  in  the  fair.f     The: 
tJiey  lay  for  some  time,  and  were  mail, 
objects  of  any  man's  H|Mirt  or  malice,  or  rev. 
the  great  one  of  the  fair  laughing  still  at  all 
that  befell  them.     Hut  the  men  being  ]iaticnt, 
and  "  not  rendering  railing  for  railing,  but 
contrariwise,  blessing,"  and  giving  good  words 
for  bad,  and   kindness  for  injurit<a  done,  some 
men  in  the  fair  that  were  more  olxservin^'  a;i.i 
less  pn-judiced  than  the  rest,  began  to  rh     ,. 
and  blame  the  ba>»er  sort,  for  their  eonti:.;;.:. 
abuses  done  by  them  to  the  men:  they  tliut 
fore  in  angry  manner  let  lly  at  them  again, 
counting  them  as  bad  as  the  men  in  the  cn.r<<. 
and  telling  them,  that  they  scented  I'oni    : 
rati-s,  and  should  be  nuui'  r 

misfortune.    The  others  r.  ;  .   .; 


this  th«  world  hatet  them ;  aod  Satan,  who  U  aa 
enemy  to  thia  truth,  ttir*  np  the  world  a(%iaM 
i  them.  "For,  (*ayi  our  Lord.)  they  are  not  of  lb* 
world,  even  a*  I  am  not  of  the  world."  John  xvlL 
10. 

f  If  we  poMei*  nothing  !•■ 
re*t  of  the  world,  which  lirlh 

wbieh    they   will    bate    and    >J<!),.;>;    u>,   «.;   Uaic   na 
reason  to  conclude  that  wo  are  n^w  »"n>a»or»«  in  •Ti'iM 
Jeau*.      If  we  are  Chriit'*,  «' 
Cbrid,  and  be  counted  a*  ms'l 

Chri't ;  fur  If  aii«e  to  I'hriit,  "c  ti.  <  t« 

Ibe  wurld.     "  Woe  b«  anio  yoa,  tf  a. 
•r  /Mr  Mtib  Cbrial.  Lake  vL  M. 


wall 


134 


£UNYAN'S  COMPLETE    WORKS 


they  could  see,  the  men  were  quiet  and  sober 
and  intended  nobody  any  harm  :  and  that  there 
were  many  that  traded  in  their  fair,  that  were 
mbre  worthy  to  be  put  into  the  cage,  yea,  and 
pillory  too,  than  were  the  men  that  they  had 
abused.  Thus  after  divers  words  had  passed 
on  both  sides,  (the  men  behaving  themselves 
all  the  while  very  wisely  and  soberly  before 
them,)  they  fell  to  some  blows  among  them- 
fielves,  and  did  harm  one  to  another.*  Then 
were  these  two  poor  men  brought  before  their 
examiners  again,  and  there  chai-ged  as  being 
guilty  of  the  late  hubbub  that  had  been  in  the 
fair.  So  they  beat  them  pitifully  and  hanged 
irons  upon  them,  and  led  them  in  chains  up 
and  down  the  fair,  for  an  example  and  terror 
to  others,  lest  any  should  speak  in  their  be- 
half, or  join  themselves  unto  them.  But  Chris- 
tian and  Faithful  behaved  themselves  yet  more 
wisely,  and  received  the  ignominy  and  shame 
that  Avas  cast  upon  them,  with  so  much  meek- 
ness and  i^atience,  that  itf  won  to  their  side 
(though  but  few  in  comparison  of  the  rest) 
several  of  the  men  in  the  fair.  This  put  the 
other  party  yet  into  a  greater  rage,  inso- 
much that  they  concluded  the  death  of  these 
two  men.  AVherefore  they  threatened,  that 
neither  cage  nor  irons  should  serve  their 
turn,  but  that  they  should  die  for  the  abuse 
they  had  done,  and  for  deluding  the  men  of 
the  fair. 

Then  they  were  remanded  to  the  cage  again, 
until  further  order  should  be  taken  with  them. 
So  they  put  them  in,  and  made  their  feet  fast 
in  the  stocks. 

Here,  therefore,  they  called  again  to  mind, 
whit  they  had  heard  from  their  faithful  friend 
E\angelist,  and  were  the  more  confirmed  in 
their  ways  and  sufferings  by  what  he  told  them 
would  happen  to  them.  They  also  now  com- 
forted each  other,  that  whose  lot  it  Avas  to 
suffer,  even  he  should  have  the  best  of  it ;  there- 
fore each  man  secretly  wished  that  he  might 
have  that  preferment ;  but  committing  them- 
selves to  •  the  all-wise  disposal  of  Him  that 
ruleth   all    things,   with   much   content  they 

*  It  is  common  for  the  ivorld  to  be  divided  in 
tLcir  opinions  about  pilgrims.  A  Chrislian  conduct 
And  behaviour  will  put  to  silence  the  gainsaying 
*f  some  wicked  men ;  and  sometimes  win  others 
to  become  followers  of  Christ.  0  pilgrims,  look 
well  to  your  spirit,  tcuipcr  nnd  conduct,  towards 
the  men  of  this  world,  who  keep  vanity  fairs  all  the 
year. 

■j-  It  is  acting  in  the  spirit  and  temper  of  Christ, 
that  will  gain  adversaries  over  to  him ;  whereas  a  con- 


abode  in  the  condition  in  which  they  were^ 
until  tfiey  should  be  otherwise  disposed  of. 

Then  a  convenient  time  being  appointed, 
they  brought  them  forth  to  their  trial,  in  ordei 
to  their  condemnation..  When  the  time  was 
come,  they  were  brought  before  their  enemies, 
and  arraigned.  The  judge's  name  was  Lord 
Hate-good ;  their  indictment  was  one  and  the 
same  in  substance,  though  somewhat  varying 
in  form ;  the  contents  whereof  was  this : 

"  That  they  were  enemies  to,  and  disturbers 
of  their  trade ;  that  they  had  made  commotions 
and  divisions  in  the  town,  and  had  won  a  party 
to  their  own  most  dangerous  opinions,  in  con- 
tempt of  the  law  of  their  prince."  X 

Then  Faithful  began  to  answer  that  he  had 
only  set  himself  against  that  which  had  set 
itself  against  Him  that  is  higher  than  the 
highest.  And,  said  he,  as  for  disturbance  I  make 
none,  being  myself  a  man  of  peace ;  the  par- 
ties that  were  won  to  us,  were  won  by  behold- 
ing our  truth  and  innocence,  and  they  are  only 
turned  from  the  worse  to  the  better.  And  as 
to  the  king  you  talk  of,  since  he  is  Beelzebub, 
the  enemy  of  our  Lord,  I  defy  him  and  all  his 
angels. 

Then  proclamation  was  made,  that  they  that 
had  aught  to  say  for  their  lord  the  king,  against 
the  prisoner  at  the  bar,  should  forthwith  appear 
and  give  in  tlieir  evidence.  So  there  came  in 
three  witnesses,  to  wit,  EuA-y,  Superstition,  and 
Pickthank :  they  were  then  asked,  if  they  knew 
the  prisoner  at  the  bar ;  and  what  they  had  to 
say  for  their  lord  the  king  against  him  ? 

Then  stood  forth  Envy,  and  said  to  this  effect : 
My  lord,  I  have  known  this  man  a  long  time, 
and  will  attest  upon  my  oath  before  this  hon- 
ourable bench,  that  he  is — 

Judge.  Hold,  give  him  his  oath. 

So  they  sware  him.  Then  he  said.  My  lord, 
this  man,  notwithstanding  his  plausible  name, 
is  one  of  the  vilest  men  in  our  country ;  he 
neither  regardeth  prince  nor  people,  law  nor 
custom ;  but  doeth  all  that  he  can  to  possess 
all  men  with  certain  of  his  disloysl  notions, 
which    he    in    the  general    calls   "principles 

trary  spirit  is  a  dishonour  to  Christ,  a  reprcach  to  his 
cause,  never  did  good  to  others,  nor  left  the  soul  in 
the  solid  possession  of  the  peace  of  God. 

X  You  see  your  calling,  brethren.  Has  no  such  in- 
dictment been  ever  brought  against  you?  Then  it  is 
to  be  feared,  what  Pharaoh  said  to  the  Israelites  may 
be  said  to  you :  Ye  are  idle,  j-e  are  idle,  in  the  ways 
of  the  Lord ;  ye  want  love  to  his  name,  fervency  for 
his  truth,  and  zeal  for  his  glory,  and  the  good  of.  pre- 
cious souls. 


THE  PILGRIM'S  PROGRESS. 


135 


3f  faitli  and  holiness."  And,  in  piirtiiular,  I 
heard  him  once  inyaelf  aflirni,  that  Christianity 
and  the  tustoins  of  our  town  of  Vanity  wore 
diametrically  opposite,  and  could  not  be  recon- 
ciled. Hy  which  miyinjj;,  my  lord,  he  doth  jit 
once  not  only  condemn  all  our  laudable  doings, 
but  UA  in  the  doing  of  them. 

Then  said  the  judge  unto  him,  Ilitst  thou  aiiy^ 
more  to  .siiy  ?  ^ 

Knrij.  My  lonl,  I  could  say  much  more,  only 
I  would  not  be  tediou.**  to  the  court.  Yet,  if 
noe«l  be,  when  the  other  gentlemen  have  given" 
in  their  evidence,  rather  than  any  thing  .shall 
be  wanting  that  will  despatch  him,  I  will  en- 
large my  t«^timony  against  him.  iSo  he  was 
bid  to  .stand  by.* 

Then  they  called  Superstition,  and  bid  liini 

h>ok  upon  the  prisoner:  tlu-y  also  asked,  what 

he  could  say  for  their  lord  the  king  against 

him?    Then  they  sware  him  ;  so  he  began: 

My  lord,  I  have  no  great  acquaintance  with 

iiis  man,  utir  do  I  desire  to  have  furtlier  know- 
ledge of  him  ;  however,  this  I  know,  that  he  is 
•A  very  pestilent  fellow,  from  some  discourse 
that  the  other  day  I  had  with  him  in  this  town  ; 
♦■•>r  then,  talking  with  him,  I  heard  him  say 

lat  our  religion  was  naught,  and  such  by  which 
a  xwiwx  could  by  no  means  please  CJod.  Which 
saying  of  his,  my  lord,  your  lonlship  very  well 
knows,  what  necessjirily  thenco  will  follow,  to 
wit,  that  we  still  do  worship  in  vain,  are  yet  in 

■  iir  sins,  and  finally  will  be  damned  ;  and  this 
>  that  which  I  have  to  say.f 

Then  was  Plckthank  .sworn,  and  bid  say  what 
he  knew  in  behalf  of  their  lord  the  king  against 
the  prisoner  at  the  bar. 

My  lord,  and  you,  gentlemen  all,  this  fellow 
I  have  known  of  a  loijg  time,  and  have  heanl 
him  speak  things  that  ought  not  to  bespoken; 
for  he  hath,  railed  on  our  noble  prince  Beelze- 
bub, and  hath  spoken  contemptibly  of  his  hon- 
ourable friends,  whose  names  arc  the  Ix)rd  Old- 

1 

*  The  4<|urit  of  wiixloin  ankf,  "  Who  is  able  (o  ((And 

•forts  en»y?"  I'ror.  xx»ii.  4.     Knvjr  is  llio  rcry  Icm- 

por  of  (>ia  drvil.     It  i*  natuml  to  us  all.     But  why 

•  liuul'i  the  children  of  this  world  envy  (tod's  chihiren  ? 
for  (hry  arr  )tran((ors  to  the  spiritual  i;ood  thin|i;«  thry 
enior.     Thcr  neither  se«k  tbcin,  nor  care  fur  them,  hut 

I   ride  them.     Herein  the  very  spirit  of  .Sa- 

•t.     Ho  enried  Christ,  beiu^  the  Son  of 

(iu  1 :  he  5tirred  up  Judas  to  hetray  him,  and  the  Jews 

for  en»T  delivered  him,  (.Matt,  xxsvii.  IH;)  nnd  the 

•  nmi<  •(Mri'.  work*  in  all  the  ehildr«D  of  Satan  against 

Ih-    -'rl  Ir-n  of  OoH. 

'   ~    •  -'''"  dorolion,  is  a  most  bitter  pn<-- 

'.u     ■     '  ^  .         ^  >4  to  his  followers.     Tbiii  frl- 

lo<i'«   ertdence   u   Uue ;    for  M   tba   lawyer*  >»i<t  of 


man.  the  Ltinl  Carnal-delight,  the  I>ml  Luxu- 
rious, the  I^irtl  Desire-of-vain-glory,  my  «Jd 
Iy)rd  Lechery,  Sir  llaving-greinly,  with  all  the 
rest  of  our  nobility:  and  he  hath  said,  more- 
over, that  if  all  men  were  of  his  mind,  if  po«- 
sible  there  is  not  one  of  these  noblemen  shmihl 
have  any  longer  a  being  in  this  town.  Ilosidi-n, 
he  hath  not  been  afraid  to  rail  on  vnu,  my  lord, 
who  are  now  appointed  to  \h\  hi-  'iug 

y(»u  an  nng<Mlly  villain,  with  ni:i!  tu-h- 

like  vilifying  terms,  with  which  he  iiath  be- 
spattereil  most  of  the  gentry  of  our  town. J 

When  this  I'ickthank  had  told  his  ta-'o,  the 
jndge  directed  his  s|)eech  to  the  prisoner  at  the 
bar,  .saying,  Thou  renegade,  heretic  an<l  traitor, 
hast  thou  heard  what  these  honest  gentlemen 
have  witnessed  against  thee? 

Faithful.  May  I  speak  a  few  words  in  my  own 
defence? 

Jiuitjc.  Sirrah,  sirrah,  thou  de.servest  to  live 
no  longer,  but  to  be  slain  inimedintely  upon  the 
j>lace  ;  yet,  that  all  men  may  .see  our  gentlencKH 
towards  thee,  let  us  hear  what  thou,  vile  rene- 
gade, hast  to  .say. 

FaUliftil.  I  say  then,  in  answer  to  what  Mr. 
En\-j'  hath  spoken,  I  never  said  aught  but  thib, 
that  what  rule,  or  laws,  or  tustom,  or  people, 
were  flat  against  the  word  of  Go<l,  are  diamet- 
rirally  ojiposite  to  Christianity.  If  I  have  .said 
anii.ss  in  this,  convince  me  in  my  error,  and  I 
am  ready  here  before  yr)U  to  make  my  recanta- 
tion. 

.\s  to  the  Second,  to  wit,  Mr.  Superstition, 
and  his  charge  ngain.st  nic,  I  said  only  thi«, 
tliat  in  the  worship  of  CkkI  there  is  rty]uired  a 
divine  faith  ;  but  there  can  be  no  divine  faith 
without  u  divine  revelation  of  the  will  of  God 
'i'herefore,  whatever  is  thrust  into  the  worship 
of  God,  that  is  not  agreeable  to  divine  revela- 
tion, cunnot  be  done  but  by  an  human  faith, 
which  faith  will  not  be  pn»fitable  to  eternal  life. 

As  to  what  Mr.  Pickthaiik  hath  said,  (say  I 

Christ's  doctrine,  "  Master,  thuf -T  •-- *'    •  ^--h 

c«t  us  also."  Luko  xi.  -15.     >'  '* 

rest  in  forms,  i»nd  ril<-»,  ..     ' 

quiok  at  those  who  worst) 

Christ  Jesu",  and  htt»c  II  u  im  u.  •;!.   .  >•■  « 

a  conduct  pour<  ihr  ulin  '  upon  all  the  do«- 

Irtnes  and  sui  '■■ 

X  .K*  soon    .  0  I'Of'l  »■'  ®«<** 

other  Inrds  h.      !■  «  n,..-  i.ivr  (.^  I  •'       '  -  r 

nie,  hut  hr   «h<i>   al'-ne  will   I   malt 
name."  (Isa.  xxri.  I.^,)   >  "  *'" 

Mlwnva   rsatlv  lo   b«ar  !•  >'i  I   a 


i   Chii*i  the  wutU  wiil  bjtc  tt«  for  hi«  take.  J   ho  .:,.  7. 


136 


JBUNYAN'S  COMPLETE   WORKS. 


avoiding  terms,  as  that  1  am  said  to  rail,  and 
the  like,)  that  the  prince  of  this  town,  with  all 
the  rabblement,  his  attendants,  by  this  gentle- 
man named,  are  more  fit  for  being  in  hell  than 
in  this  town  and  country;  and  so  the  Lord 
have  mercy  upon  me.* 

Then  the  judge  called  to  the  jury,  (who  all 
this  while  stood  by  to  hear  and  observe,)  Gen- 
tlemen of  the  jury,  you  see  this  man,  about 
whom  so  great  an  uproar  hath  been  made  in 
this  town;  you  have  also  heard,  what  those 
worthy  gentlemen  have  witnessed  against  him ; 
also  you  have  heard  his  reply  and  confession ;  it 
lieth  now  in  your  breasts  to  hang  him,  or  save 
his  Fife ;  but  yet  I  think  meet  to  instruct  you 
in  our  law. 

There  was  an  act  made  in  the  days  of  Pha- 
raoh the  Great,  servant  to  our  prince,  that,  lest 
those  of  a  contrary  religion  should  multiply 
and  grow  too  strong  for  him,  their  males  should 
be  thrown  into  the  river.  Ex.  i.  There  was  an 
act  also  made  in  the  days  of  Nebuchadnezzar 
the  Great,  another  of  his  servants,  that  whoever 
would-  not  fall  down  and  worship  his  golden 
image,  should  be  thrown  into  the  fiery  furnace. 
Dan.  iii.  There  was  also  an  act  made  in  the 
days  of  Darius,  that  whoso  for  some  time  called 
upon  any  God  but  him  should  be  cast  into  the 
lions'  den.  Dan.  vi.  Now  the  substance  of 
these  laws  this  rebel  has  broken,  not  only  in 
thought,  (which  is  not  to  be  borne,)  but  also  in 
word  and  deed;  which  must  therefore  needs 
be  intolerable. 

For  that  of  Pharaoh :  his  law  was .  made 
upon  suspicion,  to  prevent  mischief,  no  crime 
yet  being  apparent;  but  here  is  a  crime  ap- 
parent. For  the  second  and  third:  you  see  he 
disputeth  against  our  religion ;  and  for  the 
treason  he  hath  confessed  he  deserveth  to  die 
the  death. 

Then  went  the  jury  out,  whose  names  were 
Mr.  Blindman,  Mr.  No-good,  Mr.  Malice,  Mr. 
Love-lust,  Mr.  Live-loose,  Mr.  Heady,  Mr. 
High-mind,  Mr.  Enmity,  Mr.  Liar,  Mr.  Cruelty, 
Mr.  Hate-light,  and  Mr.  Implacable ;  who  every 
one  gave  in  his  private  verdict  against  him 
among  themselves,  and  afterwards  unanimously 
concluded  to  bring  him  in  guilty  before  the 
judge.      And    first    among    themselves — Mr. 

*  This  is  the  Christian's  plea  and  his  glory  :  While 
he  knows  the  tender  mercies  of  the  wicked  are  cruel, 
(Prov.  xii.  10,)  yet  he  also  knows  that  the  merciful 
kindness  of  the  Lord  is  great,  and  the  truth  of  the 
Lord  endurcth  for  ever.  Ps.  cxvii.  2. 

t  A  blessed  verdict '  well  worthy  of  every  pilgrim 


Blindman,  the  foreman,  said,  I  see  clearly  that 
this  man  is  an  heretic.  Then  said  Mr.  No- 
good,  away  with  such  a  fellow  from  the  earth. 
Ay,  said  Mr.  Malice,  for  I  hate  the  very  looks 
of  him.  Then  said  Mr.  Love-lust,  I  could 
never  endure  him.  Nor  I,  said  Mr.  Live-loose, 
for  he  would  always  be  condemning  my  way. 
Hang  him,  hang  him,  said  Mr.  Heady.  A 
sorry  scrub,  said  Mr.  High-mind.  My  heart 
riseth  against  him,  said  Mr.  Enmity.  He  is  a 
rogue,  said  Mr.  Liar.  Hanging  is  too  good  for 
him,  said  Mr.  Cruelty.  Let  us  despatch  him 
out  of  the  way,  said  Mr,  Hate-light.  Then 
said  Mr.  Implacable,  might  I  have  all  the  w.jrld 
given  me,,  I  could  not  be  reconciled  to  him: 
therefore  let  us  forthwith  bring  him  in  guilty 
of  death. t  And  so  they  did ;  therefore  he  was 
presently  condemned  to  be  had  from  the  place 
where  he  was,  to  the  place  from  whence  he 
came,  and  there  to  be  put  to  the  most  cruel 
death  that  could  be  invented. 

They  therefore  brought  him  out,  to  do  with 
him  according  to  their  law ;  and  first  they 
scourged  him,  then  they  buffeted  him,  then 
they  lanced  his  flesh  with  knives ;  after  they 
had  stoned  him  with  stones,  they  pricked  him 
with  their  swords ;  and  last  of  all  they  burned 
him  to  ashes  at  the  stake.  Thus  came  Faithful 
to  his  end. 

Now  I  saw  that  there  stood  behind  the  mul- 
titude a  chariot  and  a  couple  of  horses  waiting 
for  Faithful,  who,  as  soon  as  his  adversaries  had 
despatched  him,  was  taken  up  into  it,  and 
straightway  was  carried  up  through  the  clouds, 
Avith  sound  of  trumpet,  the  nearest  way  to  the 
celestial  gate.  But  as  for  Christian,  he  had 
some  respite,  and  was  remanded  back  to  prison ; 
so  he  there  remained  for  a  space ;  but  He  that 
overrules  all  things,  having  the  power  of  their 
rage  in  his  own  hand,  so  brought  it  about  that 
Christian  for  that  time  escaped  them,  and 
went  his  way.  And  as  he  went  he  sung,  pay- 
ing: 

"  Well,  Faithful,  thou  hast  faithfully  profest 
Unto  thy  Lord,  of  whom  thou  shalt  be  bleat; 
When  faithless  ones,  with  all  their  vain  delighta, 
Are  crying  out  under  their  hellish  plights: 
Sing,  Faithful,  sing,  and  let  thy  name  survive; 
For  though  they  kill'd  thee,  thou  art  j'et  alive." 

to  obtain.  Reader,  do  you  profess  to  be  one?  See 
then  that  you  study  to  act  so  as  to  gain  such  a  verdict 
from  such  a  jury!  and  then  be  sure  that  Christ  will 
pronounce,  "  Well  done,  thou  good  and  faithful  ser- 
vant,  enter  thou  into  the  joy  of  thy  Lord."  Matt 
XXV.  21. 


THE  PILGRIM'S  PROGRESS. 


137 


CHAPTEIl    XIV. 

ChrulUtn  meets  with  another  excellent  companion  in  Hopeful — Dialogues  between  than,  liu- 

enths,  Moneji-love,  and  Danan. 


Now  1  .saw  in  my  clroaiu  tliat  Chrwtiauwcnt 
•  not  Ibrtli  aliine ;  for  thiTe  was  one  wluwc  iiaiue 
Wtt-H  Hojuful,  (being  so  niaiio  by  the  bolioltlin;^ 
i>t"  Cliristian  and  Faitiilul,  in  tlieir  words  and 
behaviour  in  tlieir  sutferings  ut  the  fair,)  who 
joined  himself  unto  him  ;  and,  entering  into  a 
brotherly  covcnuiit,  tuld  him  that  he  would  be 
hiit  companion.  Thuii  one  died  to  bear  testi- 
mony to  till-  truth,  and  another  rises  out  of  his 
ilhIuvs  to  be  a  companion  witli  Christian  in  hid 
pilgrimage.*  This  lloj>efnl  also  told  Christian 
that  there  were  many  more  of  the  men  in  the 
fair,  that  would  take  their  time  and  follow 
afttr. 

.S)  I  saw  that  quickly  after  they  were  got 
out  of  the  fair,  they  overtook  one  that  Wiu 
going  before  them,  whose  name  was  Hy-ends: 
80  they  said  to  him,  What  countryman,  sir? 
and  how  far  go  you  this  way?  He  told  them 
that  he  came  from  the  town  of  Fair-apeeeh, 
and  he  was  going  to  the  Celestial  City,  but  told 
them  not  his  name. 

From  Fair-speecli  I  said  Christian:  is  there 
any  g()0<l  tliat  lives  there?  Prov.  xxvi.  23. 

Ves,  said  15y-cniLs,  I  hope. 

Pray,  sir,  what  may  I  call  you  ?  said  Chris- 
tian. 

By-ends.  I  am  a  stranger  to  you,  and  you  to 
me:  if  you  be  going  this  way,  I  shall  be  glad 
of  your  conipany  ;  if  not,  I  n»u.-<t  be  coutent. 

This  town  of  Fair-speech,  said  Christian,  I 
have  heard  of,  and  jls  I  remember,  they  siiy  it 
is  a  wealthy  place. 

By-e>uU.  Yes,  I  will  assure  you  that  it  is ; 
aiid  I  have  vef}'  many  rich  kimlrcd  there. 

Chrisfinn,  Pray  who  are  your  kindred  there, 
if  I  may  be  so  bold? 

Jiy-rnih.  Almost  the  whole  town;  and  in 
particular,  my  Lord  Turn-about,  my  Lonl 
Time-server,  my  Lonl  Fair-speech,  from  whotie 
anecstor»  that  town  first  UwV  its  name ;  also 
Mr.  8raooth-man,  Mr.  Facing-lnith-ways,  Mr. 

*  I  bftre  o(l«a  rwordMl  it  with  IbAnkrulnciii. 
(obMrrci  the  Ror.  Mr.  M»i>on,)  th«t  IbouRb  in 
Ihe  drrkry  dftjr  of  mr  pilKiimftfr,  the  Lord  hnib 
lakpD  a«*j  %  drar  knd  faitbfol  Cbriflian  friend,  jct 
he  b»«  »\m%jt  ni*€^l  up  anolber.  A  rory  |trr«t 
b1p«finK  thi*.  for  wbicb  Cbrittiaof  ema  never  b« 
thankful  enouKb. 

^  I«  Dot  tbi«  too  Bnob  tb«  ca««  with  prof«M«r«  of 


Any-thing:  and  the  parson  of  our  parish,  Mr. 
Two-totigui-s,  was  my  mother's  own  brother  by 
father's  side :  and,  to  tell  you  the  truth,  1  am 
become  a  gentleman  of  good  quality,  yet  my 
great-grandfather  was  but  a  waterman.  Imikiug 
one  way  and  rowing  another,  and  I  got  nioflt 
of  my  estate  by  the  same  occupation. 

ChriMiiin.  Are  you  a  married  man? 

liy-endj*.  Yes,  and  my  wife  is  a  vrry  virtu- 
ous woman,  the  daughtorof  a  virtuous  woman ; 
she  w:us  my  Lady  Feigning's  daughter,  there- 
fore She  came  of  a  very  honourable  fantily,  nud 
is  arrived  to  such  a  pitch  of  breetling,  that 
she  knows  how  to  carry  it  to  all,  even  to  princn 
and  pejisant.  It  is  true  we  somewhat  di 
religion  from  those  of  the  stricter  sort,  >  ■ 
in  two  small  pointn:  First,  we  never  strive 
against  wind  and  tide:  secondly,  we  are  al- 
ways most  zealous  when  Religion  goes  in  his 
silver  slippers;  we  love  much  to  walk  with 
him  in  the  .street,  if  the  sun  shines,  an«l  the 
people  a|>plaud  liim.t 

Then  Christian  ste|>pe<l  a  little  aside  to  his 
fellow  Hopeful,  saying.  It  runs  in  my  mind, 
that  this  is  one  lJy-end.s,  of  Fair-speech;  and 
if  it  be,  wo  have  as  very  a  knave  in  our  com- 
pany as  dwelleth  in  these  parts.  Then  said 
Hopeful,  Ask  him  ;  melhinks  he  shcmid  not 
be  ius}iame«l  of  his  name.  So  Cliri- 
up  with  him  again,  and  said,  .Sir,  %• 
if  you  knew  something  more  than  ail  tlie 
W(J|-ld  doth  ;  and,  if  I  take  not  my  mark  amii^s, 
I  deem  I  have  half  a  guettsof  you:  is  not  your 
name  Mr.  Hy-ends,  of. Fair-speech? 

Iiy-end».  That  is  n<»t  my  name ;  but  indeed 
it  is  a  nick-name  that  is  given  me,  by  conie 
that  cannot  abide  me,  and  I  must  1)e  content 
to  iK-ar  it  as  a  rei>roach,  as  other  gcxKl  men 
have  borne  theirs  before  me. 

Chriiiian,  But  did  you  never  jfive  an  occa- 
sion to  men  to  call  you  by  this  name? 

Jiy-end*.  Never,  never  !  the  worwt  that  crcr  I 

this  day  ?    Tb«  Spirit  of  trutb  Myi.  '*  A 

KodI;  in  Cbriit  Jeiu*,  tball  tu'T 

iii.  }.     Dut  how  inanr  act  a< 

of  makinx  '  ' 

trim  and  th 

follow  Chru!,  »!,  I  ;•  '  •  "  ■  »■  •  j'  m  " 

Is  at  enntiiT  a(«in«(  bin.     A  mo«t 

inc  errvr ! 


138 


BUNTAN'S  COMPLETE   WORKS. 


did  to  give  them  an  occasion  to  give  me  this 
name  was,  that  I  had  always  the  luck  to  jump 
in  my  judgment  with  the  present  way  of  the 
times,  whatever  it  was,  and  my  chance  was  to  get 
thereby.  But  if  things  are  thus  cast  upon  me, 
let  me  count  them  a  blessing  ;  but  let  not  the 
malicious  load  me  therefore  with  reproach.* 

Christian.  I  thought  indeed  that  you  were 
the  man  I  heard  of;  and  to  tell  you  what  I 
think,  I  fear  this  name  belongs  to  you  more 
properly  than  you  are  Avilling  we  should  think 
it  doth. 

By-ends.  Well,  if  you  will  thus  imagine,  I 
cannot  help  it:  you  will  find  me  a  fair  com- 
panj'-keeper,  if  you  -will  still  admit  me  your 
associate. 

Christian.  If  you  will  go  with  us,  you  must 
go  against  wind  and  tide;  the  which,  I  per- 
ceive, is  against  your  opinion  :  j'^ou  must  also 
own  Religion  in  his  rags,  as  well  as  when  in 
his  silver  slijjpers ;  and  stand  by  him  too  when 
bound  in  irons,  as  well  as  when  he  walketh 
the  streets  with  applause. 

By-ends.  You  must  not  impose,  nor  lord  it 
over  my  faith ;  leave  me  to  mj^  liberty,  and  let 
me  go  with  you. 

Christian.  Not  a  step  further,  unless  you  w^ill 
do  in  what  1  propound  as  we. 

Then  said  By-ends,  I  shall  never  desert  my 
old  principles,  since  they  are  harmless  and 
profitable.  If  I  may  not  go  with  you,  I  must 
do  as  I  did  before  you  overtook  me :  even  go 
by  myself,  until  some  overtake  me  that  will  be 
glad  of  ray  company.f 

Then  I  saw  in  my  dream,  that  Christian  and 
Hopeful  forsook  him,  and  kept  their  distance 
before  him ;  but  one  of  them  looking  back, 
saw  three  men  following  Mr.  By-ends,  and  be- 
hold, as  they  came  up  with  him,  he  made  them 
a  very  low  congee ;  and  they  also  gave  him  a 
compliment.  The  men's  names  were,  Mr. 
Hold -the -world,  Mr.  Money -love,  and  Mr. 
Save-all;  *men  that  Mr.  By-ends  had  formerly 
been  acquainted  with;  for  in  their  minority 
they  were  school -fellows,  and  were  taught  by 
one  Mr.  Gripe-man,  a  schoolmaster  in  Love- 

"*■  How  artful,  how  delusive,  are  the  reasoning-^  of 
such  men  !  Oh  beware  of  this  spirit.  In  opposition  to 
this,  watch  and  pray  earnestly,  that  ye  may  not 
be  double-minded,  but  sincere  until  the  day  of 
Christ. 

■f  Mind  how  warily  these  pilgrims  acted  towards 
this  deceitful  professor.  They  did  not  too  rashly  take 
up  an  ill  opinion  against  him ;  but  when  they  bad 
full  proof  of  what  he  was,  they  did  not  hesitate  one 
moment,  but  dealt  faitrfully  with  him,  and  conscien- 


gain,  which  is  a  market-town  in  the  county  of 
Coveting,  in  the  north.  This  schoolmaster 
taught  them  the  art  of  getting,  either  by  vio- 
lence, cozenage,  flattery,  lying,  or  by  putting 
on  a  guise  of  religion ;  and  these  four  gentle- 
men had  attained  much  of  the  art  cf  their 
master,  so  that  they  could  each  of  them  have 
kept  such  a  school  themselves. 

Well,  when  they  had,  as  I  said,  thus  saluted 
each  other,  Mr.  Money-love  said  to  Mr.  By- 
ends,  Who  are  they  upon  the  road  before  us  ? 
for  Christian  and  Hopeful  were  yet  within 
view. 

By-ends.  They  are  a  couple  of  far  country- 
men, that  after  their  mode  are  going  on  pil- 
grimage. 

Money-love.  Alas!  why  did  they  not  stay, 
that  we  might  have  had  their  good  company  ? 
for  they,  and  we,  and  you,  sir,  I  hope,  are 
going  on  pilgrimage. 

By-ends.  We  are  so  indeed ;  but  the  men  be- 
fore us  are  so  rigid,  and  love  so  much  their  own 
notions,  and  do  also  so  lightly  esteem  the  opin- 
ion of  others,  that  let  a  man  be  never  so  godly, 
yet  if  he  jumps  not  wdth  them  in  all  things, 
they  thrust  him  quite  out  of  their  company. 

Save-all.  That's  bad:  but  we  read  of  some 
that  are  righteous  overmuch,  and  such  men's 
rigidness  prevails  with  them  to  judge  and  con- 
demn all  but  themselves;  but  I  pray,  what 
and  how  many  were  the  things  wherein  you 
differed  ? 

By-ends.  Why  they,  after  their  headstrong 
manner,  conclude,  that  it  is  their  duty  to  rush 
on  their  journey  all  weathers ;  and  I  am  for 
waiting  for  wind  and  tide.  They  are  for  haz- 
arding all  for  God  at  a  clap,  and  I  am  for  taking 
all  advantages  to  secure  my  life  and  estate. 
They  are  for  holding  their  notions,  though  all 
other  men  be  against  them ;  but  I  am  for  re- 
ligion in  what,  and  so  far,  as  the  times  and  my 
safety  will  bear  it.  They  are  for  Religion  when 
in  rags  and  contempt ;  but  I  am  for  him  when 
he  walks  in  his  golden  slippers  in  the  sunshine, 
and  with  applause.J 

Hold-the-world.  Ay,  and  hold  you  there  still, 

tjmiyly     yUVi/1r)»w^_|Vnm     llirri  LoVC     should     alwayS 

move  slowly  in  receiving  a  report,  but  ever  deal  faith- 
fully when  it  is  plain  that  men  are  not  what  they 
profess  to  be. 

X  Notwithstanding  By-ends  could  be  reserved  and 
upon  his  guard  with  faithful  pilgrims,  yet  he  can 
speak  out  boldly  to  those  ot  his  own  spirit  and  cha- 
racter. Oh  the  treachery  of  the  desperate  wicked 
heart!  Who  can  know  it?  No  one,  but  the  heart- 
searching  God. 


THE  PILGRIM'S  PROGRESS. 


13U 


prxt'l  Mr.  Ily-i'iuls:  fur  my  l>art,  I  can  intunt   I 
liiiii  hut  Ji  fdol,  that  huviii<;  tlic  liberty  to  kcfp 
what   h^'  has,  shall   ho  so  unwise  as  to  hwe  it.   I 
Let  us  l)e  wise  its  serpents;  it  is  best  t«»  make  I 
hay  whili-  tite  sun  shines;  you  see  how  the  hee   ' 
lieth  Htill  in  winter,  Hud  besdirs  her  only  when  | 
slu'  eau  have  prolil  with  ph-nsure.     CmmI  sends  I 
■xiiiK'tiiiies   rain   and  sometimes  sunshine:   if   j 
(hey  Ik*  sueJi  fools  to  go  throu<^h  the  first,  yet 
let  us  he  eontont  to  take  fair  weather  alonjj 
uith   us.     For  my   i>art,  I  like  that  religion  ' 
l>c-^t,  that  will  stand  with  the  setnirity  of  CJod's 
go(Mi  blessing>«  unto  u.><:  for  who  can  inuigine, 
that  is  ruled  by  his  rexson,  sinee  (i<>d  has  be- 
-tiiwed  upon  us  the  good  things  of  this  life,  but 
tJiat  he  would  have  us  keep  them  for  his  sake? 
Abraham  ainl  Solomon  grew  rieh  in  religion. 
And  Job  sitys  that  h  good  ntan  "shall  lay  up 
L'old  as  tlust."    Ilut  he  must  not  be  sueh  as  the 
men  before  u«,  if  they  be  a.s  you  have  described 
I  hem. 

Siivr-4ili  I  think  that  we  are  all  agreed  in 
tiiis  matter,  and  therefore  there  neetls  no  more 
>\ords  alxmt  it. 

M'nirif./oir.  No,  there  needs  no  more  word.n 
iibout  this  mutter  indeed:  for  he  that  believes 
neither  Scripture  nor  reason,  (and  you  see  we 
have  both  on  our  side,)  neither  ki>ows  h's  own 
lilKTty,  nor  seeks  his  own  <mfety. 

Itij-fHth.  My  brethren,  we  are,  lus  you  see, 
_'oing  all  «»n  pilgrimage,  and  fi>r  our  better  di- 
ersion  from  things  that  are  bad,  give  me  leave 
'.<>  pro(M)und  unto  you  this  question  : 

ijupptMe  a  man,  a  minister  or  a  tradesniati, 
t^cc.,  should  have  an  a<lvantage  lie  before  him 
to  get  the  goml  blessings  of  this  life,  yet  so  as 
that  he  can  by  no  means  eome  by  them,  except 
in  appearance  at  least,  he  becomes  e.xtniordi- 
nary  zeahais  in  some  jKiints  of  religion  that  he 
fuixldletl  not  with  before — may  he  not  itse  this 
•ueans  to  attain  his  end,  and  yet  be  a  right  hon- 
est man? 

Moury-lnrt.  I  SCO  the  bottom  of  your  ques- 
tion ;  and,  with  these  gentlemen's  gocHl  leave, 
I  will  endeav'iur  to  shape  you  an  answer.  And 
irsl,  lo  speak  to  your  question,  aa  it  concernji 
I  OTj/iM/rr  himself.  8upp<»sc  a  minister,  n 
^v^»rthy  man,  iK)«*es.scd  but  hf  a  very  umall 
;i<-e,  and  h.xs  in  his  eye  a  greater,  more  fat 
■     .  I'lump  by  far:  he  has  also  an  op|Mtrtunity 

*  Ucrt  It  woridljr  wltdoin,  infemal  \o%\^  and  the 

•  try  of  J^atan.    Wc  hp»r  ihi»  lAnKU»(;«  lUilr  from 

lorinir    nrofmor*.    who    nr«    Hr.timip   of    th* 

-       Kill 
."Tb» 


of  petting  it,  yet  -o  a-*  by  W\ng  moro  atudiouR, 
by  preaching  more  fntjuently  and  zeal..u^lt 
and,  laeause  the  temper  of  the  people  requirt> 
it,  by  altering  son«e  of  his  principleii:  for  my 
part,  I  see  no  reason  but  a  nmn  may  do  ihii., 
providiMl  he  has  a  call,  aye,  and  more  a  great 
deal  besides,  and  vet  be  an  honest  num.  Fof 
why? 

1.  His  dexire  of  a  greater  benefice  in  lawful; 
this  eannot  be  eontradiete<l,  since  it  in  i«et>b««- 
fore  him  by  Providence;  ho  then  he  may  get 
it  if  he  can,  nuiking  no  q«ie«tion  f»»r  con- 
science' sake. 

2.  H«sidi>s,  his  .l.sire  after  tKnt  benefioc 
makes  him  more  stiMlinus,  a  more  r.ealoiui 
preacher,  iV:c.,  and  so  makes  him  a  lM«tter  man, 
yea,  makes  him  better  in«prove  his  parto, 
which  is  aei-ording  to  the  min<l  of  (i«k|. 

3.  Now,  as  for  the  complying  with  the  tem- 
per of  his  people  by  deserting,  to  nerve  them, 
some  of  his  principles,  this  arguelh  that  hi-  is 
of  a  self-denying  temper,  of  a  sweet  and  win- 
ning (h'pfirtiiK'nt;  atid  so  more  fit  fiir  the  min- 
isterial funetion. 

4.  I  conclu«le.  then,  that  a  minister  that 
changes  a  small  for  n  great,  should  n«>t,  for  ho 
doing,  be  judged  :is  covetous ;  but  rather,  since 
he  is  improved  in  his  parts  and  industrj*  there- 
by, be  counter!  as  one  that  pursues  hi-*  call  and 
the  opportunity  put  into  his  hand  to  dn  good. 

And  now  to  the  secoml  part  of  the  qu<-,<.ti.(ii, 
which  concerns  the  trmlesnutn  you  mentioned; 
suppose  such  an  one  to  have  but  a  p<»or  emplov 
in  the  world ;  but  by  becoming,  religious  he 
may  mend  his  market,  perhaps  get  a  rich  wife, 
or  moro  and  far  better  customers  to  his  shop. 
For  my  part,  I  see  no  reason  but  this  may  Im* 
lawfully  done.     For  why? 

1.  To  become  religions  is  a  virtue,  by  what 
means  soever  a  man  beconu-s  so. 

2.  Nor  is  it  unlawfid  to  get  a  rich  wife,  or 
more  cnstoni  to  my  shop. 

3.  Hesides.  th«'  man  that  gets  thote  by  be- 
coming ndigioiLs,  gets  that  which  is  go<Kl,  of 
thera  that  are  good,  by  becoming  goo<l  him' 
self;  8o  then  here  is  A  good  wife,  and  gf>o«i  cus- 
tomers, and  good  gain,  and  all  tip  '  ' 
coming  religious,  which  is  g<^xl :  t!; 
hrcoMie  r<-!i'jioiis  to  get  all  thene  is  a  good  ;uid 
protitahle  d<-sign.* 


"  Knd   %  eoratont  man   (•   ao   Idolatar.' 

Hear  ihit  and  lr««inMp,  to  aT»- 

tu««inl>«-r.  ▼••  f..ni.i«i.r«  f.f  ih«  I.-. 

joar  C" 

5.    Y.. 

noD.  Luke  ^ti.  IJ. 


Pol.  ill.  5. 
Re 

•n  1*1 
ll<b.  till. 

1  and  Ma*' 


J-iO 


BUNYAN'S   COMPLETE    WORKS. 


This  answer,  thus  made  by  this  Mr.  Moiiey- 
love  to  Mr.  By-ends'  question,  was  highly  ap- 
plauded by  them  all ;  wherefore  they  concluded 
upon  the  whole  that  it  was  most  wholesome 
and  advantageous.  And  because,  as  they 
thought,  no  man  was  able  to  contradict  it,  and 
because  Christian  and  Hopeful  were  yet  with- 
in call,  they  jointly  agreed  to  assault  them 
with  this  question  as  soon  as  they  overtook 
them:  and  the  rather,  because  they  had  op- 
posed Mr.  By-ends  before.  So  they  called 
after  them,  and  they  stopped,  and  stood  still 
till  they  came  up  to  them :  but  they  concluded, 
as  they  went,  that  not  Mr.  By-ends,  but  old 
Mr.  Hold-the-world,  should  propound  the  ques- 
tion to  them ;  because,  as  they  supposed,  their 
answer  to  him  would  be  without  the  remainder 
of  that  heat  that  was  kindled  between  Mr.  By- 
ends  and  them  at  their  parting  a  little  before. 

So  they  came  up  to  each  other,  and  after 
a  short  vsalutation  Mr.  Hold-the-World  pro- 
pounded tlie  question  to  Christian  and  his 
fellow,  and  bid  them  to  answer  it  if  they  could. 

Then  said  Christian,  Even  a  babe  in  re- 
ligion may  answer  ten  thousand  such  ques- 
tions. For  if  it  be  unlawful  to  follow  Christ 
for  loaves,  as  it  is,  (John  vi.,)  how  much  more 
is  it  abominable  to  make  of  him  and  religion 
a  stalking-horse,  to  get  and  enjoy  the  w'orld? 
Nor  do  we  find  any  other  than  heathens, 
hypocrites,  devils,  and  watches,  that  are  of 
this  opinion. 

Heathens :  for  when  Hamor  and  Shechem 
had  a  mind  to  the  daughter  and  cattle  of 
Jacob,  and  saw  that  there  were  no  ways  for 
them  to  come  at  them,  but  by  becoming  cir- 
cumcised, they  say  to  their  companions,  "  If 
every  male  of  us  be  circumcised,  as  they  are 
circumcised,  shall  not  their  cattle,  and  their 
substance,  and  every  beast  of  theirs,  be  ours?" 
Their  daughters  and  their  cattle  were  that 
which  they  sought  to  obtain,  and  their  relig- 
ion the  stalking-horse  they  made  use  of  to 
corne  at  them.  Read  the  whole  stoiy,  Genesis 
xxiv.  22,  24.  ^^ 

The  hypocritical  Pharisees  were  also  of  this 
religion ;  long  prayers  were  their  pretence ; 
but  to  get  widows'  houses  was  their  intent, 
and  greater  damnation  was  from  God  their 
judgment.  Luke  xx.  46,  47. 

Judas  the  devil  was  also  of  this  religion : 

*  Here  see  the  blessedness  of  being  mighty  in  the 
Scripture,  and  the  need  of  that  exhortation,  "  Let  the 
word  of  Christ  dwell  in  j'ou  richly."  Col.  iii.  16.  For 
the  worj  of  God  is  quick,  and  powerful,  and  sharper 
than  a  two-edged   sword,  it  pierces  through   all   the 


he  was  religious  for  tlic  bag,  that  lie  might  be 
possessed  of  what  was  therein;  but  he  was 
lost,  a  cast-away,  and  the  very  son  of  perdition. 

Simon  the  witch  was  of  this  religion  too; 
for  he  would  have  had  the  Holy  Ghost,  that 
he  might  have  got  money  therewith ;  and  his 
sentence  from  Peter's  mouth  was  accordingly. 
Acts  viii.  18,  23. 

Neither  will  it  go  out  of  my  mind,  but  that 
that  man  that  takes  up  religion  for  the  woild, 
will  throw  away  religion  for  the  world;  for 
so  surely  as  Judas  designed  the  world  in  be- 
coming religious,  so  surely  did  he  also  sell 
religion  and  his  Master  for  the  same.  To 
answer  the  question  therefore  affirmatively,  as 
I  perceive  you  have  done,  and  to  accept  of,  as 
authentic,  such  answer,  is  both  heathenish, 
hypocritical,  and  devilish ;  and  your  reward 
will  be  according  to  your  W'orks.  Then  they 
stood  staring  one  upon  another,  but  had  not 
wherewith  to  answer  Christian.  Hopeful  also 
approved  of  the  soundness  of  Christian's  an- 
swer; so  there  was  a  great  silence  among 
them.  Mr.  By-ernis  and  his  company  also 
staggered,  and  kept  behind,  that  Christian 
and  Hopeful  might  outgo  them  Then  said 
Christian  to  his  fellow.  If  these  men  cannot 
stand  before  the  sentence  of  men,  what  will 
they  do  with  the  sentence  of  God?  And  if 
they  are  mute  when  dealt  with  by  vessels  of 
clay,  what  will  they  do  when  they  shall  be 
rebuked  by  the  flames  of  a  devouring  fire?* 

Then  Christian  and  Hopeful  outwent  them 
again,  and  went  till  they  came  to  a  delicate 
plain,  called  Ease ;  where  they  went  with 
much  content:  but  that  plain  w'as  but  narrow, 
so  they  were  quickly  got  over  it.  Now  at  the 
further  side  of  that  plain  was  a  little  hill, 
called  Lucre,  and  in  that  hill  a  silver  mine, 
which  some  of  them  that  had  formerly  gone 
that  way,  because  of  the  rarity  of  it,  had  turued 
aside  to  see ;  but  going  too  near  the  brim  of 
the  pit,  the  ground,  being  deceitful  under 
them,  broke,  and  they  were  slain :  some  also 
had  been  maimed  there,  and  could  not,  to 
their  dying  day,  be  their  own  men  again. 

Then  I  saw  in  my  dream,  that  a  little  off  the 
road,  over  against  the  silver  mine,  stood  Demas, 
(gentlemanlike,)  to  call  passengers  to  come 
and  see ;  who  said  to  Christian  and  his  fellow. 
Ho !  turn  aside  hither,  and  I  will  show  you  t 
thing. 

subtle  devices  of  Satan,  and  the  cunning  craftiness  of 
carnal  professors,  and  divideth  asunder  the  carna' 
reasonings  of  the  flesh,  and  the  spiritual  wisdom 
which  couie'.h  from  above. 


THE  PILGRIM'S  PROGRESS. 


Ill 


Chrintimi.  What   thing  so   deserving   as  to 

irn  us  out  uf  the  way  to  see  it? 
Denuu.  Here   is  a  silver  mine,  niul  some 
iij^f-'iug  in  it  for  treasure;  if  you  will  come, 
with  a  little  pains  you  may  richly  provide  for 

•urselves. 

Then  said  Hopetul,  Let  us  go. 

Not  I,  said  t'hri.stian;   I  have  heard  of  this 

:iee  hefore  now,  and  how  many  have  heen 

lin  there;  and  besides,  that  treasure  is  a 
•*Marc  t<i  those  that  seek  it ;  for  it  hindoreth 
theni  in  their  pilirrinuige.* 

Then  Christian  called  to  Demas,  sayinj^,  Is 

>t  t!ie  place  dangerous?  hath  it  not  hindered 
many  in  their  pilgrimage? 

y>c-/«<M.  Not  ver)'  dangerous,  except  to  those 
that  are  careless.  But  withal  he  blushed  a» 
he  spake. 

Then  said  Christian  to  Hopeful,  Ix^t  us  not 

;r  a  step,  but  still  keep  on  our  way. 

/fojH-fiil.  I  will  warrant  you,  when  Hy-cnd-* 
comes  up,  if  he  hath  the  same  invitation  as  we, 
>'••  will  turn  in  thither  to  see. 

(^hrijitian.  No  doubt  thereof,  for  his  princi- 
pii's  lead  him  that  way,  a>id  a  hundred  to  one 
but  he  dit-s  there 

Then   IVnuis  calh'd  again,  .saying.  Hut  will 

•II  nr>t  come  over  antl  see? 

Then  Christian  roumlly  answered,  saying, 
l>enias,  thou  art  an  enemy  to  the  right  ways 
of  the  Lonl  of  this  way,  and  h.ist  been  alreaily 
condemned,  for  thine  own  turning  aside,  by 
one  of  hi.s  Maje>ly's  judges,  (2  Tim.  iv.'lO;) 
and  why  secki-st  thou  t<»  bring  us  into  the  like 
condemnation?  I{«>sides,  if  we  at  all  turn  aside, 
our  I^ortl  the  King  will  certiiinly  hear  thereof, 
and  will  there  put  us  to  shame,  where  we 
should  stjuid  with  Inddness  lx>fore  him. , 

Denuus  crie<l  again,  that  he  also  wjus  one  of 
their  fraternity,  and  that  if  they  would  tarry  a 
little,  he  also  himself  woidd  walk  with  them. 

Then  said  Christian,  What  is  thy  name?  Is 
it  not  the  same  by  the  which  I  have  ealle<l 
thee? 

Drintu.  Yes*,  my  name  i»  Denuus ;   I  auj  the 
■'    \"     vliam. 

I    know  you ;   Gehazi  was  your 
grval-gnuidfathcr,  and  Judas  your  father,  and 

*  .'ire  thn  v»lu«  of  %  failhrul  friend.  Hut  huw  few 
'   •<>  faiihfuMjr !     How  frir  prurc*«oni  will  l>r«r  it ! 

i«t!  hol<l   ft  man  h^eV  from  gpltiri);  inon«jr  !  Oh 

*  few  are  a^ftr.  fl>^f  ■<'>relou«ne«*  it  l>lulatrj  !  and 
"ml  to  oar  :  '«  eantion,  "Tak«  bved  and 
warw  of  ro.    : .      Lake  xii.  13. 

'  Ilrrt-  TOO  »e«  (be  end  of  donhle-mindvd  m**!!,  who 


you  have  tr«xl  in  their  step*;  it  in  but  a  devil- 
ish prank  that  thou  use«t:  thy  father  was 
hanged  for  a  traitor,  and  thou  deservi-st  no 
better  reward.  2  Kings  v.  20,  27;  Matt.  xxvi. 
14,  1">;  .x.wii.  3,  :».  Assure  thyself,  that  when 
we  conn-  to  the  King,  we  will  tell  him  of  thin 
thy  behaviour.     Thus  they  went  their  way. 

Hy  this  time  I?y-ends  and  his  cimtpaniont 
were  come  again  within  night,  and  they  at  the 
first  beek  went  «»ver  to  l)emjw.  Now,  whether 
they  fell  itito  the  pit  by  looking  over  the  brink 
thereof,  «)r  whether  they  went  down  to  dig,  or 
whether  they  were  smothered  in  the  l>ottom  by 
the  damps  that  commonly  arise,  of  these  thinK** 
I  am  not  certain  ;  but  this  I  ol>serve<|,  that  they 
never  were  seen  again  in  the  way.f  Then 
sang  Christian: 

"  ny-pnil«.  nod  silver  I)cinaii  did  a^rro; 
One  onlln.  the  other  run*,  that  he  may  >»• 
A  i>liaror  in  hiii  liiorn  ;  no  thono  do 
Tiik«'  up  in  this  world,  and  no  further  ro." 

Now  I  saw  that,  just  on  the  other  side  ol 
this  plain,  the  pilgrims  came  to  a  place  where 
stood  an  old  ni(»nument,  hard  by  tlu-  highway 
side,  at  the  sight  of  wliich  they  were  both  con- 
cerned, bei-ause  of  tlu'  stntngeni>ss  of  the  form 
thereof,  for  it  seemed  to  them  as  if  it  had  been 
a  v'omnn  transformed  into  the  shape  of  a  pillar. 
Here  therefore  they  sto<Kl  l(x>king,  and  hooking 
upon  it:  but  could  not  for  a  time  tell  what 
they  should  make  thereof:  at  last  Ho|K-ftd 
spied  written  upon  the  head  thereof,  a  writing 
in  an  unusual  hand  ;  but  he,  being  no  scholar, 
calle<l  to  Christian  (for  he  wa^*  learne<l)  to  see 
if  he  could  pick  out  the  meaning;  .so  he  came, 
and  after  a  little  laying  of  the  letters  together, 
he  found  the  same  to  be  thin,  "  RomenilMT 
Lot's  wife."  So  he  read  it  to  his  fellow;  aftiT 
whi«'h  they  both  concluded,  that  this  was  the 
pillar  of  .salt  into  which  I»t's  wife  was  turneil, 
for  hK>king  back  with  a  covetous  heart,  when 
she  was  going  from  Swloni  f»)r  safety.  Cien. 
xix.  2G.  Which  sudden  and  amazing  sight 
gave  them  occasion  of  this  diM-ourHc. 

Chrlttinn.  Ah,  my  brother,  this  is  a  wejwon- 
able  sight:  it  came  opportunely  to  n~  att-  r  th# 
invitation  wbicli  Demaa  gave  us  to  • ' 


lore  of  Cbritt.    Thry  fn  on  with  their  art  for  a  i 
but  the  end  make*  it  inanifeil  whi>f  !»>.%  mm.     Ttk* 
I>»rld'a  adriov,  "  Fret   not  th^  of  vTit. 

do«ni."  P«.  ixxrli.  1      "  ''-  ••   •  ">«•"  •>•• 

{•  made  rieh,  and  Ih'  'I-" 

P*.  slix.  lA.     Dili  K -...     :  (by 

Cod,  trmd  bit  word,  and  and*rtUa4  the  eml  of  timm 


142 


BUNTAN'S  COMPLETE   WOBKS. 


to  sriew  the  liill  Lucre ;  and  had  we  gone  over, 
as  he  desired  us,  and  as  thou  wast  inclined  to 
do,  my  brother,  we  had,  for  aught  I  know,  been 
made  like  this  woman,  a  spectacle  for  those 
that  shall  come  after  to  behold. 

Hopeful.  I  am  sorry  that  I  was  so  foolish, 
and  am  made  to  wonder  that  I  am  not  now  as 
Lot's  wife;  for  wherein  was  the  difference  be- 
tween her  sin  and  mine?  she  only  looked  back, 
and  I  hald  a  desire  to  go  see:  let  grace  be 
adored,  and  let  me  be  ashamed  that  ever  such 
a  thing  should  be  in  mine  heai-t.* 

Christian.  Let  us  take  notice  of  what  we  see 
here  for  our  helj)  for  time  to  come :  This  woman 
escaped  one  judgment ;  for  she  fell  not  by  the 
destruction  of  Sodom,  yet  she  was  destroyed 
by  another,  as  we  see  she  is  turned  into  a 
pillar  of  salt. 

Hopeful.  True,  and  she  may  be  to  us  both 
caution  and  example ;  caution,  that  we  should 
shun  her  sin ;  or  a  sign  of  what  judgment  will 
overtake  such  as  shall  not  be  prevented  by 
such  caution ;  so  Korah,  Dathan,  and  Abiram, 
with  the  two  hundred  and  fifty  men  that  per- 
ished in  their  sin,  did  also  become  a  sign  or 
example  to  beware.  Num.  xsvi.  9,  10.  But 
above  all,  I  muse  at  one  thing,  to  wit,  how 
Demas  and  his  fellows  can  stand  so  confidently 
yonder  to  look  for  that  treasure,  which  this 
woman,  but  for  looking  behind  her  after,  (for 
we  read  not  that  she  stept  one  foot  out  of  the 
way,)  was  turned  into  a  pillar  of  salt;  especially 


since  the  judgment  which  overtook  her,  did 
make  her  an  example  within  sight  of  where 
they  are :  for  they  cannot  but  choose  to  see  her, 
did  they  but  lift  up  their  eyes. 

Christian.  It  is  a  thing  to  be  wondered  at, 
and  it  argueth  that  their  hearts  are  grown  des- 
perate in  that  case ;  and  I  cannot  tell  whom  to 
compare  them  to  so  fitly,  as  to  them  that  pick 
pockets  in  the  presence  of  the  judge,  or  that 
will  cut  purses  under  the  gallows.  It  is  ss-id 
of  the  men  of  Sodom,  that  "  they  were  sinnera 
exceedingly,"  because  they  were  sinners  "be- 
fore the  Lord,"  that  is,  in  his  eye-sight,  and 
notwithstanding  the  kindness  that  he  had 
showed  them;  for  the  land  of  Sodom  was  now 
like  the  garden  of  Eden  heretofore.  Gen.  xiii. 
10, 13.  This  therefore  provoked  him  the  more 
to  jealous}^,  and  made  their  plague  as  hot  as 
the  fire  of  the  Lord  out  of  heaven  could 
make  it.  And  it  is  most  rationally  to  be  con- 
cluded, that  such,  even  such  as  these  are, 
who  shall  sin  in  the  sight,  yea,  and  that 
too  in  despite,  of  such  examples  as  are  set 
continually  before  them,  to  caution  them  to 
the  contrai-y,  must  be  partakers  of  the  severest 
judgments. 

Hopeful.  Doubtless  thou  hast  said  the  truth ; 
but  what  a  mercy  is  it,  that  neither  thou,  but 
especially  I,  am  not  made  myself  this  ex- 
ample! This  miuistereth  occasion  to  us  to 
thank  God,  to  fear  before  him,  and  always  to 
"  remember  Lot's  wife." 


CHAPTER  XV. 

Christian  and  Hopeful  mistake  their  ivay,  and  fall  into  the  hands  of  Giant  Despair. 
I  SAW  then,  that  they  went  on  their  way  to  i   "the  river  of  God;"  but  John,  "the  river  61 


a  pleasant  river,  which. David  the  king  called 

*  Such  is  the  effect  of  the  grace  of  God  in  the  heart 
of  a  pilgrim  ;  while  on  the  one  hand  he  sees  many  pro- 
pensities of  his  evil  nature  to  every  sin  which  has 
beer,  committed  by  others,  and  is  grieved,  he  also  con- 
fesses that  by  no  power  of  his  own  he  is  preserved,  but 
ever  gives  all  the  glory  to  the  God  of  all  grace,  by 
wbo-e  power  alone  he  is  kept  from  falling.  "  Thou 
standcst  by  faith,  be  not  high-minded,  but  fear."  Rom. 
si.  20. 

t  By  this  river,  which  is  called  "a  pure  river  of 
the  water  of  life,  clear  as  crystal,  proceeding  out  of 
the  throne  of  God  and  the  Lamb,"  (Rev.  xxii.  1,)  we 
iLky  understand  the  clear  and  comfortable  views  with 
which  they  were  favoured  of  God's  love  and  grace. 
This  river  of  God,  this  water  ef  life,  was  clear  as 


the  water  of  life."  f   P^-  l^v.  9;  Ezek.  Ixvii.  1 ; 

crystal :  They  could  see  in  it  God's  glory,  shining  in 
the  face  of  .Tesus  Christ,  and  view  their  own  faces  in 
it  to  their  own  inexpressible  joy.  This  is  the  rivfr, 
"the  streams  whereof  make  glad  the  city  of  God." 
Ps.  xlvi.  4.  The  streams  which  flow  from  this  river 
of  love,  are  justification  by  faith  in  Christ,  sanctifi- 
cation,  and  all  joy  and  peace  in  believing,  from  tho 
Spirit  of  Christ.  All  this  these  pilgrims  now  enjoyed, 
and  all  this  every  fellow-citizen  of  the  saints  are  called 
to  enjoy,  in  their  pilgrimage  to  Zion.  This  river  of 
life  proeeedeth  out  of  the  throne  of  God  and  the 
Lamb.  For  God  hath  chosen  those  (who  have  fled  for 
refuge)  in  Christ,  and  blessed  us  with  all  spiritual 
blessings  in  him;  and  they  are  all  freely  communi- 
cated to  us  out  of  Christ's  fulness.     Oh  how  happy, 


THE  PILGRIM'S  PROGRESS. 


143 


Rev.  xxii  1  Now  their  way  lay  just  upon 
the  bank  of  iho  river:  here,  therefore,  Chris- 
tian and  his  oompanion  walked  with  great  dc- 
lij^ht:  they  drank  ahio  of  the  water  of  tlie 
river,  whieii  was  pleiL>!ant,  and  enliveninj^  to 
their  weary  spirits.  Beside:!,  on  the  banks  of 
tlii.s  river,  on  »ither  side,  were  green  trei-s,  for 
all  nuuiner  of  fruit;  and  the  leaves  they  ate  to 
prevent  surfeits,  and  other  discjises  that  are  in- 
eident  to  those  that  heat  their  bl(M>d  by  travelH. 
Ou  either  side  of  the  river  wits  also  a  meadow, 
euri<iu.sly  beautifuil  with  lilit>s;  and  it  was 
^rt-en  all  the  year  long.  In  this  meadow  they 
lay  tlown  and  slept:  for  here  they  might  lie 
down  safoly.  Ps.  xxiii. ;  Isa.  xiv.  'MK  Wiien 
they  awoke,  they  gatheretl  again  of  the  fruits 
of  the  trees,  und  dnmk  again  of  the  water  of 
the  river,  and  then  lay  down  again  to  sleep. 
Thus  they  did  several  days  and  night.s.  Then 
they  sang: 

"  noh"!il  vo  how  lho»o  cry«tal  streams  do  rHiIc, 
To  oonilorl  |iil);rini«  liy  tbc  highway  »iili". 
Tho  nie«dow«  srecn,  bvaiilvsi  tho  fragrant  iiiiicll, 
Yirld  Uaiiitie*  for  thutu:  Aod  ho  that  can  toll 
What  pivajiaut  fruit,  yva,  Icavi-ti,  thesu  trvvn  do  yield. 
Will  toou  «cll  all,  that  ho  may  buy  this  field." 

So  when  they  were  disposed  to  go  on  (for 
Jiey  were  not  :is  yet  at  their  journey's  end) 
*bcy  ate,  and  drank,  and  departed. 

Now  I  beheld  in  my  dream  that  they  had 
not  journeyed  far,  but  the  river  and  the  way 
for  a  time  parted;  at  whieh  they  were  not  a 
little  sorry,  yet  they  durst  not  go  out  of  the 
way.  Ni»w  the  way  from  the  river  was  rough, 
and  their  feet  tender  by  rea.son  of  their  travels; 
so  the  souls  of  the  pilgrims  were  much  dis- 
couraged because  of  tho  way.  Num.  xxi.  4. 
Wheriforc  still  as  they  went  on,  they  wished 
for  a  better  way.*     Now  a  little  before  tlu-m, 

peaecful,  %ad  joytuX  are  pilgrim*,  when  the  Spirit 
t*kef  of  the  thing*  of  Christ,  shows  them  to  us,  and 
ble«se«  us  with  acon.'tant  sense  of,  and  interest  in,  tho 
lore  of  <iod,  and  salvation  of  Jesus! 

•  l'i',"i>ni  have  their  discouragements  as  well  as 
ret  thej  should  take  their  way  %»  they 
I.  times  rough,  at  others  smooth;  they  may 
»t  iiu««  Im  sorry  to  part  with  their  comforts,  and  wiah 
ihe  way  woj  smoother:  »o  they  did  here,  ho,  th<-ir 
wi*h««  wrre  answered;  but  mark  the  eoni«queni 
IjotxI,  \r%il  me  in  the  way  everU-iting! 

t  B«w«re  of  this  Ily  path  .Meadow,  it  in  on   the  left 
^la^;^       Oh    how    tninv    are   walking    s<-.-iir.  !v.    .-.i.tt- 
'v  in   it,  while  ev' 
•'nir'l  .„  •     Tti.   • 
it  I*  ••»«y,  tor  It 
matt  grt  over  a  •' 


there  was  on  the  left   hand  o*"  tho  road  « 
meadow,  and  a  stile  to  go  over  into  it;  and 
that    meadow    is   called    Ity-path    Miadow.  \ 
Then   said   Christian    to   his   follow,    If   thia 
meadow  licth  along  l)y  our  way-j*ii!.-  !.  •  ti-.  -  i 
over  into  it.     Then  he  went  to  the 
and  behold,  a  i>ath   lay  along  by   i 
the  other  side  of  the  fence.     'Tis  acror^ 
my  wish,  said  Christian;   here  is  the  ...  ..^i 
going;   come,   gootl    lIojK'fiil,  and   let    us  go 
over.  X 

llojtr/ni  Hut  how   if  this  path  should  Iwvl 
us  out  of  the  way  ? 

That's  not  likely,  said  the  otiur.  Look, 
•iotli  it  not  go  along  by  the  way-nidu?  ft* 
Hopeful,  being  persuaded  by  his  fellow,  went 
after  him  over  the  stile.  When  they  were  gone 
over,  iind  were  got  into  the  path,  tin  y  found 
it  very  easy  for  their  feet;  atid  \viil':tl,  tli«>v 
looking  before  them,  spieil  a 
they  did,  and  his  name  was  \ 
so  they  called  after  him,  and  asketl  him  whither 
that  way  led?  He  said,  to  the  celestial  gate. 
— Look,  said  Christian,  did  I  not  tell  you  so? 
by  this  you  nuiy  see  we  arc  right:  so  they  fol- 
loweil,  and  he  went  before  them.  Hut,  behold, 
the  night  came  on,  and  it  grew  very  <l»rk;  *«.> 
that  they  that  went  behind  l«>st  the  siirht  "f 
him  that  went  Infore. 

He  therefore  that  went  before,  ( Vaii»-<  ..iii.- 
deuce  by  name,)  not  seeing  the  way  U-fore 
him,  fell  into  a  deep  pit,  (Isa,  ix.  16,i  which 
was  on  purpose  there  made  by  tho  priiiee  «i(' 
those  grounds,  to  catch  vn; 
withal,  and  was  dashetl  in  j 
fall.  I! 

Now  Christi:iii  and  his  fellow  heard  him  tall : 
80  they  called  to  know  the  matter;  but  there 
was  none  to  answer,  only  they  heard  a  ; 
ing.     Then  said  Hopeful,  Where  are  w. 

protection,  trust  in  your  own  wisdom,  and  tben  yo« 
are  in  Kv-palh  Meadow  directly. 

♦  Ah  I  h"W  cojy  are  our  eyes  dceelTeJ.  onr  hrarts 
mi>tnki<n,  and  our  foct  perverted  from  t! 

Shi'ihrrd   I'f  T'rnrf,   fhou   knowest,  to  < 

!  do  u*  ooDtlnaaily,  Miii  wit** 

V.  in  <i». 


144 


BUNYAN\S  COMPLETE   WORKS. 


Then  was  his  fellow  silent,  as  mistrusting  that 
he  had  led  him  out  of  the  way.  And  now  it 
began  to  rain,  and  thunder,  and  lighten,  in  a 
most  dreadful  manner;  and  the  waters  rose 
amain.* 

Then  Hojieful  groaned  in  himself,  saying, 
"  Oh  that  I  had  kept  on  my  way  !" 

Christian.  Who  could  have  thought  this  path 
should  have  led  us  out  of  the  way  ? 

Hopeful.  I  was  afraid  on't  at  the  very  first, 
and  therefore  gave  you  that  gentle  caution.  I 
would  have  spoken  plainer,  but  that  you  are 
older  than  I. 

Christian.  Good  brother,  be  not  offended ;  I 
am  sorry  I  have  brought  thee  out  of  the  way, 
and  that  I  have  put  thee  into  such  imminent 
danger :  pray,  my  brother,  forgive  me ;  I  did 
not  do  it  of  an  evil  intent.f 

Hopeful.  Be  comforted,  my  brother,  for  I 
forgive  thee ;  and  believe  too,  that  this  shall 
be  for  good. 

Christian.  I  am  glad  I  have  with  me  a  mer- 
ciful brother ;  but  we  must  not  stand  thus ;  let 
us  try  to  go  back  again. 

Hopeful.  But,  good  brother,  let  me  go  before. 

Christian.  No,  if  you  please,  let  me  go  first, 
that  if  there  be  any  danger  I  may  be  first 
therein ;  because  by  my  means  we  are  both 
gone  out  of  the  way. 

No,  said  Hopeful,  you  shall  not  go  first ;  for 
your  mind  being  troubled,  may  lead  you  out 
of  the  way  again.  Then,  for  their  encourage- 
ment, they  heard  the  voice  of  one  saying,  "  Let 
thine  heart  be  towards  the  highway ;  even  the 
way  that  thou  wentest  turn  again."  J  Jer.  xxxi. 
21.  But  by  this  time  the  Avaters  were  greatly 
risen,  by  reason  of  which,  the  way  of  going  back 
was  verj"^  dangerous.  (Then  I  thought  that  it 
is  easier  going  out  of  the  way  when  we  are  in, 
than  going  in  when  we  are  out.)  Yet  they 
adventured  to  go  back ;  but  it  was  so  dark  and 
the  flood  was  so  high,  that  in  their  going  back 
they  had  like  to  have  been  drowned,  nine  or 
ten  times. 

*  Getting  into  By-path  Meadow,  and  walking  in 
vain-confidence,  will  surely  bring  on  terrors,  thuuder- 
ings  and  lightnings  from  Mount  Sinai. 

f  Here  see,  that  as  Christians  are  made  helpful,  so 
also  they  are  liable  to  prove  hurtful  to  each  other. 
But  observe  how  grace  works !  it  humbles,  it  makes 
the  soul  confess  and  be  sorry  for  its  misfortunes;  here 
is  no  reviling  one  another,  but  a  tender  sj'nipathy  and 
feeling  concern  for  each  other.  Oh  the  mighty  power 
<A  that  grace  and  truth  which  came  by  Jesus  Christ! 
how  does  it  cement  souls  in  the  fellowship  of  love  ' 

X  This  is  Christ:  he  is  the  way,  the  only  way,  the 
highway  of  justification  and  holiness. 


Neither  could  they  with  all  the  skill  they 
had,  get  again  to  the  stile  that  night.  Where- 
fore at  last,  lighting  under  a  little  shelter,  they 
sat  down  there,  till  the  day-break ;  but  being 
weary,  they  fell  asleep.  Now  there  was,  not 
far  from  the  jjlace  where  they  lay,  a  castle, 
called  Doubting  Castle,  the  owner  whereof 
was  Giant  Despair :  II  and  it  was  in  his  grounds 
they  were  now  sleeping,  Wherefore  he  getting 
up  in  the  morning  early,  and  walking  up  and 
down  in  his  fields,  caught  Christian  and  Hope- 
ful asleep  in  his  grounds.  Then  with  a  grim 
and  stirly  voice,  he  bid  them  awake,  and  asked 
them  whence  they  were,  and  what  they  did  in 
his  grounds?  They  told  him  they  were  pil- 
grims, and  that  they  had  lost  their  way.  Then 
said  the  giant,  You  have  this  night  trespassed 
on  me,  by  trampling  in,  and  lying  on  my  ground, 
and  therefore  you  must  go  along  witli  me.  So 
they  were  forced  to  go,  because  he  was  stronger 
than  they.  They  also  had  but  little  to  say; 
for  they  knew  themselves  in  a  fault.  The 
giant,  therefore,  drove  them  before  him,  and 
put  them  into  his  castle  in  a  very  dark  dun- 
geon, nasty  and  stinking  to  the  spirits  of  these 
two  men.  Here  then  they  lay  from  Wednes- 
day morning  till  Saturday  night,  without  one 
bit  of  bread,  or  drop  of  drink,  or  light,  or  any 
to  ask  how  they  did ;  they  were,  therefore,  here 
in  evil  case,  and  were  far  from  friends  and  ac- 
quaintance. Ps.  Ixxxviii.  8.  Now  in  this  place 
Christiait  had  double  sorrow,  because  it  was 
through  his  unadvised  counsel  that  they  were 
brought  into  this  distress,? 

Now  Giant  Despair  had  a  wife,  and  her  name 
was  Diffidence ;  so  when  he  was  gone  to  bed, 
he  told  his  wife  what  he  had  done ;  to  wit,  that 
he  had  taken  a  couple  of  prisoners,  and  cast 
them  into  his  dungeon,  for  trespassing  on  his 
grounds.  Then  he  asked  her  also  what  he  had 
best  do  further  to  them.  So  she  asked  what 
they  were,  whence  they  came,  and  whither 
they  were  bound — and  he  told  her.  Then  she 
counselled  him  that  when  he   arose  in  the 

II  Sooner  or  later  Doubting  Castle  will  be  the  prison, 
and  Giant  Despair  the  keeper  of  all  those  who  turn 
aside  from  Christ,  to  trust  in  any  wise  in  themselves. 
"  God  is  a  jealous  God  ;"  ever  jealous  of  his  own  glory, 
and  of  the  honour  of  his  beloved  Son, 

§  What !  so  highly-favoured  Christians  in  Doubting 
Castle  ?  Is  it  possible,  after  having  travelled  so  far  in 
the  way  of  salvation,  seen  so  many  glorious  things  in 
that  way,  experienced  so  much  of  the  grace  and  love 
of  their  Lord,  and  having  so  often  proved  his  faithful- 
ness, yet  after  all  this  to  get  into  Doubting  Castle  ? 
Surely  it  is  not  the  will  of  God  hut  the  efTcots  of  un- 
belief. 


THR  rn.aiUM  s  rRuaiit-:.ss. 


146 


morning,  he  should  boat  them  without  njorcy. 
So  wlien  he  arose,  he  gettoth  a  >;rievoua  cnib- 
tree  cudgel,  and  goes  down  into  the  dungeon 
to  theui,  and  there  first  falls  to  rating  of  tht-m 
iLs  if  they  wore  dogs,  although  they  gave  him 
never  a  word  of  distaiite :  then  he  falls  upon 
lln-ni,  and  beat  them  fe;irfully,  in  such  s«)rt 
that  they  were  not  able  to  help  themselves,  or 
turn  them  upon  thelloor.  This  done,  he  with- 
diaws,  and  leaves  them  there  to  condole  their 
misery,  and  to  mourn  under  their  distress:  so 
all  that  day  they  spent  their  time  in  nothing 
hut  si;;lis  and  bitter  lamentations.  The  next 
'nii;ht  slic  talked  with  her  husband  about  them 
further,  and  understanding  that  they  were  yet 
alive,  did  advise  him  t<»  counsel  them  to  make 
away  with  themselves:  so  when  morning  was 
come,  he  goes  to  them  in  a  surly  manner  lus  be- 
fore, and,  perceiving  them  to  be  very  sore  with 
t!.  '  '     !  .'iventliem  the  day  before, 

li  •  tlu'V  wi-H"  >u'v»T  like  to 


T 


t< 


1. 

"1: 

1 

t: 


iij>i>n  them  ;  and  ru 


:     lie 

.ic.jn, 

.  liiiudclf, 

I  ixcjioiue- 

j  litis  ^aiulit^H 

<■  :  .L  v,.w.   ...> ...i \VhereA)re  he 

■thdrew,  and  left  them  as  before  to  consider 

\>iu»t  to  do.     Then  did  the  prisoners  consult 

iR'tween  themselves,  whether  it  was  best  to  take 

I      his  counsel  or  no ;  and  thus  they  began  to  dis- 

eourse:* 

Hrother,  said  Christian,  what  shall  we  do? 
1  lie  life  that  we  now  live  is  miserable;  for  my 
part,  I  know  not  whether  it  is  best  to  live  thus, 
or  die  out  of  hand;  "  my  soul  ehoosc-th  strang- 
ling rather  titan  life,"  (Job.  vii.  l'»,  •  and  the 
grave  is  more  eiu*r  for  me  than  this  dungeon ! 
Shall  we  be  ruh-*!  by  the  giant  ?t 

I/opr/ul.    Indeed   our   present    condition    is 
I 'eadful,  and  deAth  would  beikr  mon-^v"'-    ••■-• 


*  !^  th«  working  of  Despair.  Where  is  ii>.-.<  itiLir 
r»itb  in,  lovo  to,  and  <lcpoDUonce  U|><in  thi-ir  I^rd  ? 
A\mM  !  all  «««in(i  as  at  Uio  l»-«t  gnty.  Hut  I'bx'nre, 
nmlorlheir  prcrailinjf  «li»trr«»  atul  t'l»ok  il«'«|>ijiiil<'ncy, 

.    n  «hf>n  dcapair  had  a  \u  rn<l  ••!   I  tic  in. 

••y  bad  a  luuid  interval  n  l*c.«pair  •-?  m^irj 

with  a  Al,  *o  mat  liod'i  taorvjr  i>  icrcal :  fur,  «*;• 
Pant,  "  W«  are  perplexed,  bat  not  io  de*pair,"  3  Cor. 
I 

f  Poor  Chriatian  !  wbat !  Umpted  to  dealroj  tbjr- 
lu 


to  me,  than  thus  forever  to  aliide :  but  yet  IH 
us  consider;  the  lAml  of  the  country  to  which 
we  are  going,  hath  said,  "Tht»u  ehalt  do  no 
murder;"  no,  not  to  another  man'.t  |>en«on; 
much  mure,  then,  are  we  forbidden  to  tjiki-  the 
giant's  counsel  to  kill  nursdvcs.  I!.-«;.K-s,  he 
that  kills  another,  can  butcnmiiiit  nuirdtr  U]H»n 
his  IxmIv  :  but,  for  one  to  kill  himself,  is  lo  kill 
Ixnly  ami  soul  at  once.  And  morcovtr,  my 
brother,  tluiu  talkest  of  ease  in  the  grave,  but 
hast  thou  forg(»tten  the  hell  whither  for  certain 
the  murderers  go?  "for  no  munhnr  hh(h 
eternal  life,"  etc.     And  let  us  < .  ii 

th:it  all  the  law  is  not  in  the   Im  .iit 

Desjiair:  others,  so  far  as  I  can  understand, 
have  been  taken  by  him  Jis  w'ell  as  we,  and  yet 
have  escaped  out  of  his  hands.  Who  knows 
but  that  G(mI,  who  made  the  world,  nuiy  caua« 
that  Giant  Despair  may  die,  or  that  at  80in« 
time  or  other  he  may  forget  to  lock  us  in  ;  or 
that  he  may  in  a  short  time  have  another  of 
his  fits  before  us,  and  may  hwe  the  use  of  his 
limbs?  and  if  ever  that  should  come  to  pass 
again,  for  n»y  part  I  am  resolved  to  pluck  up 
the  heart  of  a  nian,  and  to  tr}'  my  utmost  to 
get  from  under  his  haiul.J  I  was  a  fool  that  I 
did  not  try  to  do  it  before;  but  however,  my 
brother,  let  us  be  patient  and  endure  a  while; 
the  time  may  come  that  may  give  us  a  happy 
relejtse  :  but  let  us  not  be  our  own  murderen*. 
With  these  words,  Hopeful  at  pn-sent  did 
moderate  the  mind  of  his  brother:  so  they 
continued  together  in  the  dark  that  day  in 
their  sad  and  doleful  conilition. 

Well,  towards  evening,  the  giant  goes  down 
into  the  dungeon  again,  to  see  if  his  prisonore 
had  taken  his  counsel:  but  when  lie  came 
there,  he  found  them  alive;  and  truly,  alire 
was  all ;  for  now,  what  for  want  of  bread  and 
water,  and  by  rejuson  of  the  wounds  they  re- 
ceived when  he  beat  them,  they  couhl  «l<»  little 
but  breathe.  Hut,  I  say,  he  founci  them  alive; 
at  which  he  fell  into  a  grievous  rage,  and  told 
them  that,  seeing  they  had  diiM)beyed  his 
counsel,  it  should  be  wors<-  with  them  than  if 
they  had  never  been  born. 


«clf !     Lor<l.  what  i»  man  !     Bn 
(bat  Word,  "There  bath  no  trm- 
•uob  aj  i*  eoinmon  lo  inai: 
will  not  lulTer  jou  to  \tr  ' 
ai'lr:   but  will,  with   ihe  (. 
Ill  r»o«|.,-,  (hat  We  may  ho    . 
I  Perceive  bow  a  At  o(    ■ 
hi«    0  .nr:»7<<.    rei«'   n,    sn  1 


of 
i.tti 

<hu 
•re 

•y 

IS 

of 

<te 


146 


BUNYAN'S  COMPLETE   WORKS. 


At  this  they  trembled  greatly,  and  I  think 
that  Christian  fell  into  a  swoon ;  but  coming  a 
little  to  himself  again,  they  renewed  their  dis- 
course about  the  giant's  counsel,  and  whether 
yet  they  had  best  take  it  or  no.  Now  Chris- 
tian again  seemed  to  be  for  doing  it,  but 
Hopeful  made  his  second  reply  as  followeth : 

My  brother,  said  he,  rememberest  thou  not 
how  valiant  thou  hast  been  heretofore  ?  Apol- 
lyon  could  not  crush  thee,  nor  could  all  that 
ihou  couldst  hear,  or  see,  or  feel,  in  the  Valley 
of  the  Shadow  of  Death  ;  what  hardship,  ter- 
ror, and  amazement,  hast  thou  already  gone 
through,  and  art  thou  now  nothing  but  fears  ? 
Tliou  seest  that  I  am  in  the  dungeon  with  thee, 
a  far  weaker  man  by  nature  than  thou  art ;  also 
the  giant  has  wounded  me  as  well  as  thee,  and 
hath  also  cut  off  the  bread  and  water  from  my 
mouth,  and  with  that  I  mourn  without  the 
light.  But  let  us  exercise  a  little  more  pa- 
tience :  remember  how  thou  playedst  the  man 
at  Vanity  Fair,  and  was  neither  afraid  of  the 
chain  or  cage,  nor  yet  of  bloody  death ;  where- 
fore, let  us,  at  least,  to  avoid  the  shame  that 
becomes  not  a  Christian  to  be  found  in,  bear 
up  with  patience  as  well  as  we  can.* 

Now  night  being  come  again,  and  the  giant 
and  his  wife  being  in  bed,  she  asked  him  con- 
cerning the  prisoners,  and  if  they  had  taken 
his  counsel :  to  which  he  replied.  They  are 
sturdy  rogues ;  they  choose  rather  to  bear  all 
hardship  than  to  make  away  with  themselves. 
Then  said  she,  Take  them  into  the  castle-yard 
to-morrow,  and  show  them  the  bones  and  skulls 
of  those  thou  hast  already  despatched,  and 
make  them  believe,  ere  a  week  comes  to  an 
end,  thou  also  wilt  tear  them  in  pieces,  as  thou 
hast  done  their  fellows  before  them. 

*  Here  is  the  blessing  of  a,  hopeful  comjianion.  Here 
is  excellent  counsel.  Let  vain  professors  say  what 
they  may  against  experience,  and  looking  back  to 
past  experiences  :  It  is  most  certainly  good  and  right 
so  to  do  ;  not  to  encourage  present  sloth  and  presump- 
tion, but  to  excite  fresh  confidence  of  hope  in  the 
Lord.  We  have  David's  example,  and  Paul's  word  to 
encourage  us  to  this:  says  David,  "The  Lord  who 
delivered  me  out  of  the  paw  of  the  lion,  and  out  of 
the  paw  of  the  bear,  he  will  deliver  me  out  of  the 
hand  of  the  uncircumciscd  Philistine."  1  Sam.  xvii. 
37.  And  says  Paul,  "  We  have  the  sentence  of  death 
in  ourselves,  that  we  should  not  trust  in  ourselves,  but 
in  God  who  raiseth  the  dead."  There,  mind  the  alone 
object  of  faith  and  hope,  and  see  the  reasoning  on 
j>ast  experience  of  God's  mercy;  for  it  is  he  "who 
delivers  us  from  so  great  a  death,  and  doth  deliver ; 
in  whom  we  trust  that  he  will  yet  deliver  us."  2  Cor.  i. 
10. 


So  when  the  morning  was  come,  the  giant 
goes  to  them  again,  and  takes  them  into  the 
castle-yard,  and  shows  them  as  his  wife  had 
bidden  him :  These,  said  he,  were  pilgrims,  as 
you,  once ;  and  they  trespassed  in  my  grounds 
as  you  have  done ;  and  when  I  thought  fit  I 
tore  them  in  pieces,  and  so  within  ten  days  I 
will  do  you;  get  you  doAvn  into  your  deji 
again :  and  with  that  he  beat  them  all  the 
way  thither.  They  lay  therefore  all  day  on 
Saturday  in  a  lamentable  case,  as  before. 
Now,  when  night  was  come,  and  when  Mrs. 
Diffidence  and  her  husband  the  giant  were 
got  to  bed,  they  began  to  renew  their  discourse 
of  their  prisoners ;  and,  withal,  the  old  giant 
wondered  that  he  could  neither  by  his  blows 
nor  counsel  bring  them  to  an  end.  And  with 
that  his  wife  replied,  I  fear,  said  she,  that 
they  live  in  hopes  that  some  will  come  to  re- 
lieve them,  or  that  they  have  picklocks  about 
them,  by  the  means  of  which  they  hope  to 
escape.  And  sayest  thou  so,  my  dear?  said 
the  giant ;  I  will  therefore  search  them  in  the 
morning. 

Well,  on  Saturday  about  midnight,  they 
began  to  pray,  and  continued  in  prayer  till 
almost  break  of  day.f 

Now  a  little  before  it  was  day,  good  Chris- 
tian, as  one  half  amazed,  did  break  out  in 
this  passionate  speech :  What  a  fool,  quoth 
he,  am  I,  thus  to  lie  in  a  stinking  dungeon, 
when  I  may  as  well  walk  at  liberty !  I  have 
a  key  in  my  bosom  called  Promise,  that  will, 
I  am  persuaded,  open  any  lock  in  Doubting 
Castle.  Then^  said  Hopeful,  that's  good  news, 
good  brother,  pluck  it  out  of  thy  bosom  and 

try.J 

Then  Christian  pulled  it  out  of  hLs  bosom, 

"j"  What!  Pray  in  custody  of  Giant  Despair,  in  the 
midst  of  Doubting  Castle,  and  when  their  own  folly 
brought  them  there  too!  Yes,  mind  this,  ye  pilgrims; 
ye  are  exhorted,  "  I  will  that  men  pray  every  where, 
without  doubting."  1  Tim.  ii.  8.  We  can  be  in  no 
place  but  God  can  hear,  nor  in  any  circumstance,  but 
God  is  able  to  deliver  from.  And  be  assured  when 
the  spirit  of  prayer  comes,  deliverance  is  nigh  at 
hand.     So  it  was  here. 

J  Precious  promise!  The  promises  of  God  in 
Christ,  are  the  life  of  faith,  and  the  quickeners  of 
prayer.  Oh  how  oft  do  we  neglect  God's  great  and 
precious  promises  in  Christ  Jesus,  while  doubts  and 
despair  keep  us  prisoners  !  So  it  was  with  these  pil- 
grims ;  they  were  kept  under  bard  bondage  cf  soul 
for  four  days.  Hence  see  what  it  is  to  grieve  the 
Spirit  of  God,  and  dread  it.  For  he  only  is  the  Com- 
forter. And  if  we  cause  him  to  withdraw  Lis  influ- 
ence, who  or  what  can  comfort  us  ?     Though  precioua 


r^ 


THK  PILGRIM'S  PROGRESS. 


147 


end  began  to  tn'  at  the  dungeon  door:  whose 
holt,  a.s  he  turned  the  key,  gave  hack,  and  the 
door  flew  open  with  eu-se,  and  (Miristian  and 
Hopeful  both  came  out.  Then  lie  went  to  the 
outward  door  that  leads  into  the  eastle-yard, 
and  with  this  key  opened  that  door  al«o. 
After,  he  went  to  the  iron  pate,  for  that  nuist 
lie  opened  too,  hut  that  loek  went  ver>'  hanl; 
yet  the  key  did  opon  it.  Then  they  tlirust 
Tpi'u  the  pate  to  make  tlieir  escaj>e  with  speed, 
hut  that  gate  ju  it  opened,  made  hucIi  a  crack- 
inp  that  it  waked  CJiant  Despair,  who  ha.stily 
rising  to  pursue  Imh  prisoner*,  felt  his  limlw 
to  fail,  for  his  tits  took  him  again,  so  that  he 
could  by  no  means  go  after  thi-m.  Tiien  they 
wrnt  on,  and  eanic  to  the  king's  highway,  and 
po  were  safe,  l)ecau.Ho  they  were  out  of  his 
jurisdietion.* 


Now  when  they  were  gone  over  the  stile, 
they  began  to  contrive  with  themsrlvi-*  what 
they  should  do  at  that  stile,  to  prevent  tho«e 
that  should  come  after  from  falling  into  tikt 
hand  of  Giant  Despair.  So  they  consented  to 
erect  there  a  pilhir,  and  to  engrare  upon  the 
side  thereof  this  sentence,  "Over  this  stile  » 
the  way  to  Doubting  Castle,  which  is  kept  by 
(liant  Despair,  who  despiseth  the  king  of  the 
CV'!e.stial  Country,  and  socks  to  destroy  ih« 
holy  pilgrims."'  .Many  therefore  that  followed 
after,  read  what  was  written,  and  escaped  IIm 
danger.t     This  done  they  sang  as  follows: 

"  Out  of  the  wny  wo  went,  •ml  then  wc  fuua^ 
What  'Iwns  to  trrail  upon  forbidJnn  j;roun4 ; 
.\iiil  let  tlirin  thnt  conic  after  have  a  •«rfl 
Left  thry  for  trf!«pa.«!>in)»,  hin  |iri«'nor9  are, 
Wboac  oaotlo'ii  Doubting,  and  whose  name'*  Deipftir." 


CHAPTER   XVI. 
The  Pilgrims  entertained  hi/  the  Shephenk  on  (he  Delectable  MonninviA. 


They  went  then  till  they  came  to  the  De- 
(ectable  M<mntains ;  which  mountains  belong 
to  the  Lord  of  that  hill  of  which  wc  have 
spoken  before:  so  they  went  up  the  moun- 
taitus,  to  behold  the  gardens  and  orchards,  the 
vinejTinls,  and  fountains  of  wafer;  where  also 
they  dnink  and  washed  themselves,  and  did 

proiai««i  are  rer««led  in  the  word,  jet  wo  can  g«t 
no  eomfort  from  them,  but  \iy  the  graco  uf  the 
Spirit. 

*  Mind,  thoagb  tbo  Spirit  irorki  ddirvranee  and 
bring*  comfort,  yet  it  \r  by  mcnn^  of  the  word  of  proin- 
im;  f<)ras  we  depart  from  and  dishonour  Gml  by  un- 
belief, to  wo  come  back  to,  and  honour  him,  by  b«- 
lieriog  hi*  word  of  grace  to  us  thrnuith  his  belorcd 
Son.     In  tbi«  way  the  Fpirtt  brings  delirrmnce. 

■f  Reeonling  our  own  ot>.«prTalions,  and  tho  experi- 
tnee  we  hare  had  of  Ood's  dealing  with  our  fouls,  aro 
made  of  special  and  peculiar  use  to  our  follow-Chris- 
tians.  Bat  let  ns  ever  take  heed  of  sclf-ex.tlling  :  ever 
remembering  that  all  Christiai:  expericnco  is  to  hum- 
hie  the  soul,  and  exalt  the  .Snriour.  As  here  these 
;wo  pilgrims,  by  their  own  fjlly,  got  into  Doubting 
Cajlle;  lo  it  was  by  faitlTin  the  promise  that  they 
escaped  from  it.  This  pillar  wa«  a  memento  to  their 
shame,  while  it  wa«  a  monument  of  Ood'i  free  favour 
In  Oirist  to  them. 

y       I   r!  bare  yon  through   unbelief  been  brought 

but  and  has  the  Lonl  in  his  gn-at  mercy  sent 

dilirrranr*   lo  year  son  I  ?     Keep  then  your  faith  in 

•oniinual  exercise,  while  you  lake  up  the  following 


freely  eat  of  the  vineyards.  Now  there  were 
on  the  tops  of  these  mountains,  shephertfai 
feeding  their  flocks,  and  they  stood  by  the 
highway  si'le.  The  pil'.rrims  thereff)re  went 
to  them,  and  leaning  upon  their  staves,  (as 
is  common  with  weary  j>ilprims  when  they 
stand   to  talk  with   any   by   the  way,)    they 

Son  of  Qod,  if  thy  free  graco 

Again  hath  raia'd  uio  up, 
Call'd  me  still  to  »cek  thy  face, 

And  given  mo  bark  my  hope : 
Still  thy  timely  help  afford. 

And  all  thy  loving-kinilness  show; 
Keep  mo,  keep  me,  griioi<i.i«  l.i.r.l. 

And  never  let  me  go. 

By  aie,  0  my  Saviour,  aland 

In  sore  tomptnt ion's  hour, 
Save  me  with  thine  outntrrtoh' I  hand. 

And  show  furth  all  thy  powrr  ; 
Oh  be  mindi'ul  of  thy  word ; 

Thy  all-!4uQicicnt  grace  bestow  ; 
Keep  me,  keep  me,  gracious  Lord, 

And  never  let  me  go. 

Oive  me,  I/ord,  a  holy  fear, 

And  Ax  it  in  my  heart ; 
That  I  may  when  doubts  app««r 

With  timely  eare  depart; 
Sin  be  mure  than  bell  abhorr'd. 

Till  thou  destroy  the  tyrant  foe  : 
Keep  me,  keep  me,  graeiouf  L«r^ 

And  n«r«r  let  mt  g«. 


148 


BUy TAX'S  COMPLETE    WORKS. 


1 


asked,  "Whose  Delectable  Mountains  are 
these?  and  whose  are  the  sheep  that  feed 
upon  them  ?"  * 

Shepherds.  The  mountains  are  Emmanuel's 
Land,  and  they  are  within  sight  of  his  city ; 
and  the  sheep  also  are  his,  and  he  laid  his  life 
down  for  them. 

Christian.  Is  this  the  way  to  the  Celestial 
City? 

Shepherds.  You  are  just  in  the  way. 

Christian..  How  far  is  it  thither? 

Shepherds.  Too  far  for  any  but  those  that 
shall  get  thither  indeed.f 

Christian.  Is  the  way  safe  or  dangerous  ? 

Shepherds.  Safe  for  those  for  whom  it  is  to 
be  safe ;  "but  transgressors  shall  fall  therein." 
Hos.  xiv.  9. 

CIirisiia7i.  Is  there  in  this  place  any  relief 
for  pilgrims  that  are  weary  and  faint  in  the 
way? 

Shepherds.  The  Lord  of  these  mountains 
hath  given  us  a  charge  "  not  to  be  forgetful  to 
entertain  strangers,"  (Heb.  xiii.  1,  2;)  there- 
fore the  good  of  the  place,  is  before  you. 

I  also  saw  in  my  dream,  that  when  the  shep- 
herds perceived  that  they  were  wayfaring  men, 
they  also  put  questions  to  them,  (to  w^hich  they 
made  answer,  as  in  other  places,)  as,  Whence 
came  you?  and,  How  got  you  into  the  way? 
and,  By  what  means  have  you  so  persevered 
therein?  for  but  few  of  them  that  begin  to 
come  hither  do  show  their  faces  on  this  moun- 
tain. But  when  the  shepherds  heard  their  an- 
swer's, being  pleased  therewith,  they  looked 
very  lovingly  upon  them,  and  said.  Welcome 
to  the  Delectable  Mountainsi 

The  shepherds,  I  say,  whose  names  were 
Knowledge,  Experience,  Watchful,  and  Sin- 
cere, took  them  by  the  hand,  and  had  them  to 

*  See  the  nps  and  downs,  and  sunshine  and  clouds, 
the  prosperity  and  adversity,  which  Christians  go 
through  in  their  way  to  the  promised  land.  Lately, 
these  two  pilgrims  were  bewailing  their  state  in 
Doubting  Castle,  under  Giant  Despair;  now  they  are 
Tcome  to  Delectable  Mountains,  where  all  is  clear,  per- 
'ectj  and  joyful  hope.  So  that  God's  word  is  now 
f.oncfortably  fulfilled  upon  them.  See  Isa.  xlix.  9,  10, 
11.  "I  will  make  all  my  mountains  a  way,  and  my 
highways  shall  be  exalted,"  Ac. 

■}•  Oh  how  many  professors  grow  weary  of  the  way, 
fall  short,  and  fail  of  coming  to  the  end  !  Though  the 
waj'  appears  too  far,  too  strait,  and  too  narrow  for 
majiy  who  set  out,  and  never  hold  out  to  the  end ;  yet, 
all  who  are  begotten  by  the  word  of  grace,  and  born 
of  the  Spirit  of  truth,  being  kept  b)'  the  mighty  power 
of  God,  through  an  exercise  of  living  faith,  unto  eter- 
oal  salvation,  shall  succeed.  1  Pet.  i.  5. 


their  tents,  and  made  the  n  partake  of  that 
which  was  ready  at  present.  J  They  said,  more- 
over. We  would  that  you  should  stay  here 
awhile  to  be  acquainted  with  us,  and  yet  more 
to  solace  yourselves  with  the  good  of  these  De- 
lectable Mountains.  They  then  told  them  that 
they  were  content  to  stay :  so  they  went  to  their 
rest  that  night,  because  it  was  very  late. 

Then  I  saw  in  my  dream,  that  in  the  morn- 
ing the  shepherds  called  up  Christian  and 
Hopeful,  to  walk  with  them  upon  the  moun- 
tains: so  they  went  forth  with  them,  and 
walked  awhile,  having  a  pleasant  prospect  on 
every  side.  Then  said  the  shepherds  one  to 
another.  Shall  we  show  these  jjilgrims  some 
wonders  ?  So,  when  they  had  concluded  to  do 
it,  they  had  them  first  to  the  top  of  an  hill, 
called  Error,  which  was  very  steep  on  the  furth- 
est side,  and  bid  them  look  down  to  the  bottom. 
So  Christian  and  Hopeful  looked  down,  and 
saw  at  the  bottom  several  men  dashed  to  jjieces, 
by  a  fall  that  they  had  from  the  top.  Then  said 
Christian,  What  meaneth  this?  The  shep- 
herds answered,  Have  you  not  heard  of  them 
that  were  made  to  err  by  hearkening  to  Hy- 
meneus  and  Philetus,  (2  Tim.  ii.  17, 18,)  as  con- 
cerning the  faith  of  tfce  resurrection  of  the 
body  ?  They  answered.  Yea.  Then  said  the 
shepherds,  Those  that  you  see  lie  dashed  to 
pieces  at  the  bottom  of  this  mountain  are  they ; 
and  they  have  continued  to  this  day  unburied, 
as  you  see,  for  example  to  others  to  take  heed 
how  they  clamber  too  high,  or  how  they  come 
too  near  the  brink  of  this  mountain.  || 

Then  I  saw  they  had  them  to  the  top  of 
another  mountain,  and  the  name  of  that  is 
Caution,  and  bid  them  look  afar  off:  §  w'hich 
when  they  did,  they  perceived,  as  they  thought, 
several  men  walking  up  and  down  among  the 

j  Precious  names  !  what  is  a  pilgrim  without  know- 
ledge ?  what  is  head-knowledge  without  heart-experi- 
ence ?  And  watchfulness  and  sincerity  ought  to  at- 
tend us  every  step.  When  these  graces  are  in  us 
and  abound,  they  make  delectable  mountains  in- 
deed. 

II  Fine-spun  speculations,  and  curious  reasonings, 
lead  men  from  simple  truth  and  implicit  faith  into 
many  dangerous  and  destructive  errors.  The  wcri 
records  many  instances  of  such  for  our  caution.  Be 
warned  to  study  simplicity  and  godly  sincerity. 

§  It  is  well  for  us  to  be  much  on  this  mount.  We 
have  constant  need  of  caution.  Paul  takes  the  Corin- 
thians up  to  this  Mount  Caution,  and  shows  them  what 
awful  things  have  happened  to  professors  of  old  :  and 
he  leaves  this  solemn  word  for  us  ;  "  Wherefore  let  him 
who  thinketh  he  standeth,  take  heed  lest  he  fall."  1  Cor 
X.  12. 


THE  PILGRIM'S  PROGRESS. 


149 


tombs  that  wore  there:  and  thej  perceived 
that  the  men  were  blind,  because  they  stiim- 
l»led  sometimes  ui)on  the  tombs,  and  because 
they  could  Udt  irct  out  from  among  them.  Then 
said  Christian,  What  means  this? 

The  shepherds  then  answeretl.  Did  you  not 
see  a  little  below  these  mountains,  a  stile  that 
leads  into  a  meadow,  on  the  left  hand  of  this 
way?  They  answered.  Yes.  Then  said  the 
shepherds,  From  that  stile  th<jro  goes  a  path, 
that  leads  directly  to  Douliting  Cjistle,  which 
is  kept  by  Giant  Despair,  and  these  men  (p«)int- 
inj?  to  them  among  the  toml)s)  came  once  on 
pilgrimage,  a.H  you  do  now,  even  till  they  came 
to  that  siimc  stile.  Anil  because  the  right  way 
wjis  rough  in  that  place  they  chose  to  go  out 
of  it  into  that  meadow,  and  there  were  taken 
by  Giant  Despair,  and  cast  into  Doubting  Cas- 
tle; where,  after  they  had  a  while  been  kept 
in  the  dungeon,  he  at  last  did  ]>ut  out  their 
eyes,  and  led  tin  ni  among  those  tombs,  where 
he  has  left  them  to  wander  to  this  very  day, 
that  tiic  saying  of  the  wise  man  might  be  ful- 
filled, "  He  that  wandereth  out  of  the  way  of 
understanding,  shall  remain  in  the  congrega- 
tion of  the  dead."  Tniv.  xxi.  IG.  Then  Chris- 
tian and  Hojieful  looked  upon  one  another, 
with  tears  gashing  out,  but  yet  said  nothing  to 
the  shej)herds.* 

Then  I  saw  in  my  dream,  that  the  shepherds 
had  them  to  another  place  in  a  bottom,  where 
w:w  a  door  in  the  side  of  an  hill,  and  they 
openeil  the  door,  and  bid  them  l(M>k  in.  Tlu-y 
looked  in  therefore,  an<l  saw  that  within  it 
wa.s  very  dark  and  smoky ;  they  also  thought 
that  they  heard  there  a  rumliling  noise,  as  of 
fire,  and  a  crj*  of  some  tormented;  and  that 
they  smelt  the  scent  of  brimstone.  Then  said 
Christian,  What  means  this?  The  »hfj)herds 
told  them.  This  is  a  by-way  to  hell,  a  way  that 
hyjMxrites  go  in  at:  nam»'ly,  such  as  sell  their 
birthright,  with  Esau;  sui'h  its  sell  their  Mas- 
ter, with  Juda.><;  such  jus  bl;LS|>heme  the  gosjM'l, 
n'iih  Alexander;  and  that  lie  and  diss<,'mble, 
with  Ananioit,  and  T^apphira  his  wife. 


*  Do  w«  •««  otb«rfl  fall  into  pvrditiou  b>-  the  very 

nm«  (ioi  And  follicj  from  which  (>o<l  Unf  ni-lainictl 
may  Whftt  mu«t  wo  resolve  thi*  into,  hut  hi*  iii|irr- 
•hotiD'linK  mrrej  to  u« !  And  *urcljr  it  i«  enough  to 
nak"  'iiic'«  p_vc«  nmh  out  nilti  !■•  ir«.  mi  I  !•.  itu'll  our 
bar  1    h-  »r'<    •.i.'i>    :'  ii  Iho 

U-Any  •inc'il.i:    i    ■.  '  trour 

0».      Oh  a 

t  Thu»  wr  :        I  1.  und 

b»Tin,;   tanted   ol'   t '  -  -.  and   wvrv   made 

p%rtAkcr«  of  the  «   r  i   >>.  vi.     It  i§  hard 


Tlien  said  II(»|>eful  to  the  shepherds,  I  per- 
ceive  that  these  had  on  them,  even  ever)-  one. 
a  show  of  pilgrimage,  as  wo  have  now ;  had 
they  not? 

Shephi-rih.  Yea,  and  held  it  a  long  time  too. 

lloptfuL  H(»w  far  miglit  they  go  on  in  pil- 
grimage in  their  days,  since  tliey  notwitlistand- 
ing  were  thus  miserably  cast  away? 

HhephtnU.  Some  further,  and  some  m»t  so 
far  as  these  mountains.! 

Then  said  the  pilgrims  one  to  another,  We 
had  neetl  to  cry  to  the  strong  for  stronglh, 

^'/{'•ji/icrdi.  Ay,  and  y<»u  will  have  need  to  use 
it  when  you  have  it,  too. 

IJy  this  time  the  pilgrims  had  a  desire  to  go 
forward,  and  the  shepherds  a  de»(ire  they  should : 
so  they  walked  together  towards  the  end  of  the 
mountains.  Then  said  the  shepherds  one  to 
another.  Let  us  here  show  the  pilgrims  the 
gates  of  the  Celestial  City,  if  they  have  skill 
to  look  through  our  perspective  ghuss.  The 
pilgrims  then  lovingly  accepted  the  motion: 
so  they  had  them  to  the  top  of  an  high  hill, 
called  Clear,  and  gave  them  the  gloM  to 
look. 

Then  they  essayed  to  look,  but  the  reuicm- 
brance  of  that  bust  thing  that  the  shephenls 
had  showed  them,  made  their  hands  shake;  by 
means  of  which  impediment,  they  could  not 
look  ste.idily  through  the  glass  ;t  yet  tlvoy 
thought  they  saw  something  like  the  gate,  and 
also  some  of  the  glory  of  the  place.  Then  they 
went  away,  and  sang  this  song: 

"  Thus  by  tho  jhophcnls  ?rcrct»  ar«  rcvonl'd, 
Which  from  nil  other  men  aro  Icvpl  cuiic^'al'd  ; 
Cumo  to  tho  rhophcrd*  then,  if  you  would  »«« 
Thinga  dci'p,  thing.'*  bid,  and  that  myntcriau*  be." 

When  they  were  about  to  depart,  one  of  the 
shephenls  gave  them  a  note  of  the  tcai/.  An- 
other of  them  bid  tluMii  brwnrr  of  tht-  jintltrer. 
The  third  bitl  them  tnke  heed  that  thry  fUep  not 
upon  the  enchanted  ground.  And  the  fouilh 
bid  them  (Jml  speed.  So  I  awoke  from  mj 
dream. 

to  My  bow  far,  or  huw  long  a  perton  may  fcllc* 
Cbri«i.  and  b4v?aute  of  unhiithfulnciii,  ycl  fall  k«»y, 
and  coma  nhort  of  tin-  klr'^-  I m  n!  ta<t.  Thi*  (hoai4 
escito  to  dili^i  n  ■•-.  '  imiip««tioo,  vvar 

looking  to  .Imiiii  If.  V.  .;. 

♦  Thr  kI«"  of  »;  ■  ! 

up  by  th<-  }khiI  ..•'   • 

Paul  »i-  !h» 

glory  of  •  I  .Of 

doubt*  and  [rar>  wiil  mall*  lh«  h*a4  trvoihW  Mid  tW 
fif ht  dim. 


l60 


BUNYAN'S  COMPLETE    WORKS. 


CHAPTER    XYII. 

Tlie  Pilgrims  meet  wiili  Ignorance. — The  Robbery  oj  lAttle-faith  related. —  Christian  and 

Hopeful  caught  in  the  net. 


A:nd  I  slept  and  dreamed  again,  and  saw  the 
same  two  pilgrims  going  down  the  mountains, 
along  the  highway  towards  the  city.  Now  a 
little  before  these  mountains  on  the  left  hand, 
lieth  the  country  of  Conceit,*  from  which 
country  there  comes  into  the  way  in  which  the 
pilgrims  walked,  a  little  crooked  lane.  Here 
therefore  they  met  with  a  very  brisk  lad,  that 
came  out  of  that  country,  and  his  name  was 
Ignorance.  So  Christian  asked  him  from  what 
parts  he  came,  and  whither  he  was  going. 

Ignorance.  Sir,  I  was  born  in  the  country 
that  lieth  off  there  a  little  on  the  left  hand, 
and  am  going  to  the  Celestial  City. 

Christian.  But  how  do  you  think  to  get  in  at 
the  gate  ?  for  you  may  find  some  difficulties 
there. 

As  other  good  people  do,  said  he. 

Christian.  But  what  have  you  to  show  at 
that  gate,  that  may  cause  that  gate  to  be  opened 
to  you  ? 

Ignorance.  I  know  my  Lord's  will,  and  have 
been  a  good  liver ;  I  pay  every  man  his  own ; 
I  pray,  fast,  pay  tithes,  and  give  alms,  and  have 
left  my  country  for  whither  I  am  going.f 

Christian.  But  thou  earnest  not  in  at  the 
Wicket-gate  that  is  at  the  head  of  this  way ; 
thou  earnest  in  hither  through  that  same 
crooked  lane,  and  therefore  I  fear*,  however 
thou  mayest  think  of  thyself,  W'hen  the  reckon- 
ing-day shall  come,  thou  wilt  have  laid  to  thy 
charge,  that  thou  art  a  thief  and  a  robber,  in- 
stead of  getting  admittance  into  the  city. 

Ignorance.  Gentlemen,  ye  be  utter  strangers 
to  me,  I  know  you  not ;  be  content  to  follow 
the  religion  of  your  country,  and  I  will  follow 
the  religion  of  mine.  I  hope  all  will  be  well. 
And,  as  for  the  gate  you  talk  of,  all  the  world 
knov'3,  that  that  is  a  great  way  oif  of  our  coun- 
try.    I  cannot  think  that  any  men  in  all  our 

*  This  country  we  were  all  born  iu  :  and  are  all  by 
nature  darkness.  Some  live  long  in  the  country  of 
Con<',eit,  and  many  end  their  days  in  it.  Are  you 
some  out  of  it  ?  So  was  Ignorance  ;  but  he  breathed 
his  native  air.  So  long  as  any  sinner  thinks  he  can 
do  anything  towards  making  himself  righteous  before 
ijrod,  his  name  is  Ignorance,  he  is  full  of  self-conceit, 
and  destitute  of  the  faith  of  Christ. 

f  Is  it  not  very  common  to  hear  professors  thus  ex- 
press themselves?     Yes,  and  many  who  make  a  very 


parts  do  so  much  as  know  the  way  to  it,  nor 
need  they  matter  whether  they  do  or  no;  since 
we  have,  as  you  see,  a  fine  pleasant  green  lane, 
that  comes  down  from  our  country  the  nearest 
way. 

When  Christian  saw  that  the  man  was  wise 
in  his  own  conceit,  he  said  to  Hopeful  whis- 
peringly,  "  There  is  niore  hope  of  a  fool  than 
of  him,"  (Prov.  xxvi.  12;)  and  said  moreover, 
"  When  he  that  is  a  fool  walketh  by  the  way, 
his  wisdom  faileth  him,  and  he  saith  to  every 
one  that  he  is  a  fool."  Eccles.  x.  2.  What, 
shall  we  talk  further  with  him,  or  outgo  him 
at  present,  and  so  leave  him  to  think  of  what 
he  hath  heard  alreadj^,  and  then  stop  again  for 
him  afterwards,  and  see  if  by  degrees  we  can 
do  any  good  by  him  ?    Then  said  Hopeful, 

"  Let  Ignorance  a  little  while  now  muse 
On  what  is  said,  and  let  him  not  refuse 
Good  counsel  to  embrace,  lest  he  remain 
Still  ignorant  of  what's  the  chiefest  gain. 
God  saith,  those  that  no  understanding  have, 
Although  he  made  them,  them  will  he  not  save." 

He  further  added,  It  is  not  good,  I  think,  to 
say  to  him  all  at  once ;  let  us  pass  him  by,  if 
you  will,  and  talk  to  him  anon,  even  as  he  is 
able  to  bear  it." 

So  they  both  went  on,  and  Ignorance  he 
came  after.  Now  Avhen  they  had  passed  him 
a  little  way,  they  entered  into  a  veiy  dark  lane, 
where  they  met  a  man  whom  seven  devils  had 
bound  with  seven  strong  cords,  and  were  car- 
rying him  back  to  the  door  that  they  saw  on 
the  side  of  the  hill.  Matt.  xii.  45 ;  Prov.  v.  22. 
Now  good  Christian  began  to  Iremble,  and  so 
did  Hopeful  his  companion ;  yet  as  the  devils 
led  away  the  man,  Christian  looked  to  see  if 
he  knew  him ;  and  he  though  it  might  be  one 
Turn-away,  that  dwelt  in  the  town  of  Apos- 

high  profession  too ;  their  hopes  are  plainly  grounded 
upon  what  they  are  in  themselves,  and  how  they  differ 
from  their  former  selves  and  other  sinners,  instead  of 
what  Christ  has  made  us,  and  what  we  are  in  Christ. 
But  the  profession  of  such  is  begun  with  an  ignorant, 
whole,  self-righteous  heart;  it  is  continued  in  pride, 
self-seeking,  and  self-exalting,  and  ends  in  awful  dis- 
appointment. For  such  are  called  by  our  Lord  thieves 
and  robbers;  the;:  rob  hjpi  of  the  glory  of  his  graj^ 
and  the  efficacy  of  3  blood. 


p 


?4    in; 


^^'. 


THE  PILGRIM'S  PROGRIl^S. 


151 


vacjf.  r.ut  he  did  not  perfectly  see  hU  face; 
fur  he  did  haiiji:  his  head  like  a  thii-f  that  is 
fiiiind.  But  heing  gone  past,  Ilopctul  looked 
aftt.-r  hitn,  and  espied  on  his  back  a  paper  with 
this  inscription,  "  Wanton  professor  and  ilani- 
nahle  apostate."*  Then  said  Christian  to  his 
lillow,  Now,  I  call  to  nnu  inbrance  that  which 
was  told  nie,  of  a  thing  that  happened  to  a 
griod  man  hereabout.  The  name  of  thenum' 
was  Little-faith,  but  a  good  nuin,  and  he  dwell 
iti  the  town  of  Sincere.  The  thing  w:ls  this: 
^At  who  entering  in  at  this  pjussage,  there 
coinoo  down  from  Broad-way  gate,  a  lane, 
called  Dead-man's  lane;  »o  called,  because  of 
the  murilcrs  that  are  commonly  done  there ; 
and  this  Little-faith,  going  on  pilgrimage,  Jis 
we  do  now,  chanced  to  sit  down  there  and 
slept ;  now  there  happeneil  at  that  time  to 
come  down  the  lane  from  Broad-way  gate, 
three  stuniy  rogues,  and  their  names  were 
Faint-heart,  Mistrust,  and  Guilt,  throe  broth- 
ers; and  they  i'si)ying  Little-faith  where  he 
was,  came  galloping  up  with  speed.  Now  tlitu 
1,'immI  man  was  just  awake  from  his  sleep,  and 
was  getting  up  to  go  on  his  journey.  So  they 
all  came  up  to  him,  and  with  threatening  lan- 
guage bid  him  stand.  .\t  this  Little-faith 
looked  as  white  jis  a  clout,  and  had  neither 
power  to  fight  nor  flee.  Then  said  Faint-heart, 
"  Deliver  thy  purse;"  but  he  making  no  haste 
to  do  it,  (for  he  was  loth  to  h>sc  his  money,) 
Mistrust  run  up  to  him,  and  thrusting  his  hand 
into  hiM  {KKrket,  pulled  out  thence  a  bag  of  sil- 
ver. Then  he  cried  out,  "Thieves!  thieves!" 
With  that  (iuilt,  with  a  great  club  that  was  in 
his  hand,  struck  Little-faith  on  the  head,  and 
with  that  blow  fclhil  him  flat  to  the  ground; 
where  he  lay  blei^liug,  :is  one  that  would  bleed 
to  death.  All  this  wijile  the  thieves  stood  by. 
But  at  last,  they  hearinj;  that  homo  were  upon 

*  Oh  b«wBro  of  »  ligbi,  trifling  spirit,  and  »  wuiion 
hcbaviour.  It  i«  uflcn  the  furorunncr  or  kpostftojr 
from  GlhI.  It  makcj  one  tremblo  to  bear  thoM  who 
prifo*  to  follow  Chriit  in  the  regonerncion  crying, 
\Vh»t  bum;  i»  Ihert'  in  tbii  Kitinc,  anil  the  other  divor- 
»:vo  ?  Tbrjr  plainir  discover  what  npirit  <br_v  are  got 
i.ilo.  The  warmth  uf  lore  i*  gone,  and  lh<-y  are  b«- 
tome  cold,  dead,  and  carnal.  Oh  how  uiitnv  instances 
}f  lhe««  alxjunil ! 

f  Wherv  tharo  if  a  faint  heart  in  God't  eaoae,  and 
n)i<tru«t  of  liod't  tnilh«,  here  will  bo  guilt  in  the  con- 
<--i- IK-*,  and  a  dead  faith  in  the  heart;  and  these 
roi'iirt  will  prevail  over,  and  rub  tneh  touli  of  the 
coiuforta  of  Gud'i  love  and  of  Chriil't  aalvation.  Oh 
bow  manv  are  overtaken  \>y  thete  in  clecpy  flu  and 
e«rele««  frame*,  and  plun>lere<l!  I.«am  to  bo  wiao 
from  the  thing*  othar*  bare  *uffervd. 


the  road,  and  fearing  lest  it  shuUid  lie  odc 
Great-grace,  that  dwells  in  the  city  of  liood- 
conlidence,  they  betook  theniselvi's  to  their 
heeb*,  and  lelt  this  goml  man  to  shift  for  him- 
self, who,  getting  up,  made  shift  to  scramble 
on  his  way.     This  wits  the  story.f 

Hopeful.  But  did  they  take  from  him  all  thai 
ever  he  had? 

Chnntiaii.  No:  the  place  where  his  jeweU 
were,  they  never  ransaeked  ;  so  those  he  kept 
still.  But,  as  I  was  told,  the  giMnl  man  was 
much  alllicted  for  his  loss;  for  the  thieves  gut 
njost  yf  his  spending-money.  That  whitJi 
they  got  n«tt,  as  I  said,  were  jewel.-. ;  also,  be 
had  a  little  (mUI  money  left,  but  scarce  enough 
to  bring  him  to  his  journey's  eiitl,  ^l  Pet.  iv. 
18;)  nay,  if  I  was  not  misinformed,  he  wu 
forced  to  beg  its  he  went,  to  keep  himself  alive, 
(for  his  jewels^  he  might  not  sell.)  But  beg 
and  do  what  he  could;  "he  went,"  as  wo  say, 
"  with  many  a  hungry  belly,"  the  most  part  ol 
the  rest  of  the  way. 

Ifojir/nf.  But  is  it  not  a  wonder  they  got  not 
from  him  his  certilic^ite  by  which  he  wi.s  to  re- 
ceive his  admittance  at  the  celestial  gale? 

ChrUt'uin.  It  is  a  wonder:  but  they  got  not 
that;  though  they  missed  it  not  tlirough  any 
goiul  cunning  of  his|  for  he,  being  disuuiyed 
with  their  coming  upon  him,  had  neither 
power  nor  skill  to  hide  anything,  so  it  was 
more  by  g<M>d  providence  than  by  his  endeav- 
our, that  they  missed  of  that  good  thing.|! 
2  Tim.  i.  14;  2  Pet.  ii.  9. 

JIu}tr/ul.  But  it  must  needs  be  n  comfort  to 
him,  that  they  got  not  his  jewels  from  him? 

Vhrintimt.  It  might  have  been  great  o«inifort 

to  him,  had  he  used  it  as  he  should ;  but  they 

\  who  told  me  the  stor>*,  said,  that  he  made  but 

little  use  of  it  all  the  rest  of  the  way;  and 

that,  because  of  the  disnuiy  that  lie  had  in  the 

\  By  hi*  jeweln  «o  may  understand  tbote  Imparted 
graces  of  the  Spirit,  Fniih,  Hope,  and  Love.  Hy  hi« 
tpending-motiey,  understand  the  sealing  and  aainrsi 
of  the  Spirit  in  hix  heart.  2  Cur.  i.  22.  Of  Ibis  divine 
assurance  and  the  sense  of  the  pea«o  and  Joy  t>f  thr 
Holy  <>host,  he  was  robbed,  so  that,  though  he  ••ii; 
went  on  in  the  ways  of  the  Lord,  yet  he  ilraci^ed  on 
but  heavily  and  unromfortably ;  and  na>  ii<>l  hap- 
py in  himself.  <)|i  bow  much  evil  and  didrrw 
arc  bniught  upon  u»  by  neglecting  to  walch  and 
pray: 

I  What  was  thi*  K»"d  thing?  His  faith,  »ho*r 
author,  flnisher,  i»  •  Jesoa.     And  where  ha 

gives  tbii  gift  "f  i  't  b«  bat  Uiile,  ••»•■  a* 

a  grain  of  nni 

not  all  Ibe  |.  ^' 

Jt  iL 


152 


BUNYAN'S  COMPLETE   WORKS. 


taking  away  his  money  Indeed  he  forgot  it  a 
greater  part  of  the  res.  of  his  journey;  and, 
besides,  when  at  any  time  it  came  into  his 
mind,  and  he  began  to  be  comforted  therewith, 
then  would  fresh  thoughts  of  his  loss  come 
again  upon  him,  and  those  thoughts  would 
swallow  up  all. 

Hopeful.  Alas,  poor  man !  this  could  not  but 
be  a  great  grief  unto  him  ? 

Chnstian.  Grief !  ay,  a  grief  indeed.  Would 
it  not  have  been  so  to  any  of  us,  had  we  been 
used  as  he,  to  be  robbed  and  wounded  too,  and 
that  in  a  strange  place,  as  he  was?  It  is  a 
wonder  he  did  not  die  with  grief,  poor  heart: 
I  was  told  he  scattered  almost  all  the  rest  of 
the  way,  with  nothing  but  doleful  and  bitter 
complaints:  telling  also  to  all  who  overtook 
him,  or  that  he  overtook  in  the  way  as  he 
went,  where  he  was  robbed,  and  how;  who 
they  were  that  did  it,  and  what  he  lost;  how 
he  was  wounded,  and  that  he  hardly  escajsed 
with  his  life.* 

Hopeful.  But  it  is  a  wonder  that  his  neces- 
sity did  not  put  him  upon  selling  or  pawning 
some  of  his  jewels,  that  he  might  have  where- 
with to  relieve  himself  in  his  journey. 

Christian.  Thou  talkest  like  one  upon  whose 
head  is  the  shell  to  this  very  day:  for  what 
should  he  pawn  them?  or  to  whom  should  he 
sell  them  ?  In  all  that  country  where  he  was 
robbed,  his  jewels  were  not  accounted  of;  nor 
did  he  want  that  relief  which  could  from 
thence  be  administered  to  him.  Besides,  had 
his  jewels  been  missing  at  the  gate  of  the 
Celestial  City,  he  had  (and  that  he  knew  well 
enough)  been  excluded  from  an  inheritance 
there,  and  that  would  have  been  worse  to  him 
than  the  appearance  and  villainy  of  ten  thou- 
sand thieves. 

Hopeful.  Why  art  thou  so  tart,  my  brother? 
Esau  sold  his  birthright,  and  that  for  a  mess 
of  pottage,  (Heb.  xii.  16;)  and  that  birthright 
was  his  greatest  jewel:  and,  if  he,  why  might 
not  Little-faith  do  so  too  ? 

Christian.  Esau  did  sell  his  birthright  in- 
deed, and  so  do  many  besides,  and  by  so  doing, 
exclude  themselves  from  the  chief  blessing: 
as  also  that  caitiff  did:  but  you  must  put  a 
difference  betwixt  Esau  and  Little-faith,  and 
also  betwixt  their  estates.  Esau's  birthright 
was  typical,  but  Little-faith's  jewels  were  not 

*  Here  is  a  discovery  of  true,  fhough  it  be  but  little 
faith.  It  mourns  its  loss  of  God's  presence,  and  the 
comforts  of  his  Spirit,  and  laments  its  folly  for  sleep- 
ing, when  it  should  have  been  watching  and  praying. 
lie  thaJ  pines  under  the  scn.-ie  of  the  loss  of  Christ's 


so.  Esau's  belly  was  his  god,  but  Little-faith'a 
belly  was  not  so.  Esau's  want  lay  in  his  fleshly 
appetite.  Little-faith's  did  not  so.  Besides, 
Esau  could  see  no  further  than  to  the  fulfilling 
of  his  lust:  "For  I  am  at  the  point  to  die," 
said  he,  "and  what  good  will  this  birthright 
do  me?"  Gen.  xxv.  29,  34.  But  Little-faith, 
though  it  was  his  lot  to  have  but  a  little  faith, 
was  by  his  little  faith  kept  from  such  extrava- 
gancies, and  made  to  see  and  prize  his  jewels 
more  than  to  sell  them  as  Esau  did  his  birth- 
right. You  read  not  anywhere  that  Esau  had 
faith,  no,  not  so  much  as  a  little;  therefore  no 
marvel,  if  where  the  flesh  only  bears  sway,  (as 
it  will  in  that  man  where  no  faith  is,  to  resist,) 
if  he  sells  his  birthright  and  his  soul  and  all, 
and  that  to  the  devil  of  hell:  for  it  is  with 
such  as  it  is  Avith  the  ass,  "  who  in  her  occa- 
sions cannot  be  turned  away,"  (Jer.  ii.  24;) 
when  their  minds  are  set  upon  their  lusts,  they 
will  have  them,  whatever  they  cost.  But  Little- 
faith  was  of  another  temper,  his  mind  was  on 
things  divine;  his  livelihood  was  upon  things 
that  were  spiritual  and  from  above ;  therefore, 
to  what  end  should  he  that  is  of  such  a  temper 
sell  his  jewels  (had  there  been  any  that  would 
have  bought  them)  to  fill  his  mind  with  empty 
things !  Will  a  man  give  a  penny  to  fill  his 
belly  with  hay?  or  can  you  persuade  the 
turtle-dove  to  live  upon  carrion  like  the  crow  ? 
Though  faithless  ones  can,  for  carnal  lusts, 
pawn  or  mortgage,  or  sell  what  they  have,  and 
themselves  outright  to  boot,  yet  they  that  have 
faith,  saving  faith,  though  but  little  of  it,  can- 
not do  so.  Here,  therefore,  my  brother,  is  thy 
mistake. 

Hopeful.  I  acknowledge  it;  but  yet  your 
severe  reflections  had  almost  made  me  angry. 

Christian.  Why  I  did  but  compare  thee  to 
some  of  the  birds  that  are  of  the  brisker  sort, 
who  Avill  run  to  and  fro  in  untrodden  paths, 
with  the  shell  upon  their  heads ;  but  jiass  by 
that,  and  consider  the  matter  under  debate 
and  all  shall  be  well  betwixt  thee  and  me. 

Hopeful.  But,  Christian,  these  three  fellows, 
I  am  persuaded  in  my  heart,  are  but  a  company 
of  cowards;  would  they  have  run  else,  tliiuk 
you,  as  they  did,  at  the  noise  of  one  that  Avas 
coming  on  the  road?  Why  did  not  Little- 
faith  pluck  up  a  greater  heart?  he  might, 
methinks,  have   stood  one  brush  with  them, 

love,  has  faith  in  his  heart,  and  a  measure  of  love  tc 
Christ  in  his  soul;  though  he  goes  on  his  way  weep- 
ing,  yet  he  shall  find  joy  in  the  end.  Sou',  bo  on  thy 
watch-tower,  lest  thou  sleep  the  sleep  of  eternal 
death. 


THE  PILGRIM'S  PROGRE. 


aud  have  yielded,  when  there  had  been  no 
remedy. 

ChrUlinn.  That  they  are  cowanls  many  have 
paid,  but  few  have  found  it  so  in  the  time  of 
trial.  As  for  a  great  heart,  Little-faith  had 
none;  and  I  ^)erceivetl  by  tlu-e,  my  brother, 
luuL-^t  thou  been  the  man  concerned,  thou  art 
but  for  a  brush,  and  then  (o  yield.  And  verily, 
since  tiu.s  is  the  heijjht  of  thy  Htonuich,  now 
they  are  at  a  di.ntance  from  us,  should  they  ap- 
pear to  tlu'o,  :ls  they  did  to  him,  they  might 
put  thi'c  to  second  thoui;ht<<.* 

lUit  consider  again,  they  are  but  journeymen 
tlueves,  they  serve  under  the  king  of  the  bot- 
tomIes!4  pit ;  who,  if  nee<l  be,  will  come  to 
their  aid  himself,  and  his  voice  is«  as  the  roar- 
ing of  a  lion.  I  Pet.  v.  8.  I  myself  have  been 
engaged  as  this  Little-faith  was;  and  I  found 
it  a  terrible  tiling.  These  three  villains  set 
upon  me,  and  I  beginning  like  a  Christian  to 
resist,  they  gave  out  a  call,  and  in  came  their 
moi^tcr:  I  would,  as  the  saying  is,  have  given 
my  life  for  a  jienny;  but  that,  its  God  would 
have  it,  I  was  clothed  with  armour  of  proof. 
Ay,  and  yet  though  I  wa.s  so  harnejwed,  I 
found  it  hard  work  to  quit  myself  like  a  man: 
no  man  can  toll  what  in  that  condtat  attends 
U.S,  but  he  that  hath  been  in  the  battle  him- 
Bclft 

If,^,./>i/.  Well,  but  they  ran,  you  see,  when 
tli'V  liiil  liut  suppose  that  one  Great-grace  was 

I.  True,  they  have  often  fltnl,  lx»th 
they  and  their  m:ister,  when  (Jreat-grace  hath 
appeared ;  and  no  marvel,  fi)r  he  i.««  the  King's 
diampion  ;  but,  I  trow,  you  will  put  some  dif- 
ference between  Little-faith  and  the  King's 
champion.    All  the  King's  .subjects  are  not  his 

*  Ah !  boir  en»j  it  it  to  tnlk  when  rncmiM  aro  out 
'>f  light !  We  too  often  wax  valiniit  in  our  own  esteem, 
when  we  hare  oon«lant  need  to  humble  ourKoIre^  under 
;he  mightjr  hand  of  Ooil,  knowing  what  nirro  nothings 
we  are  of  onrsolre*.  It  makes  a  Christian  speak  tartly 
when  one  see*  sclf-ezaltings  in  another.  Paul  fro- 
'(uentlr  speaks  thus,  from  warm  teal  for  Christ's  glorjr, 
4nd  iitrong  love  to  the  truth  as  it  is  in  Jenus. 

f  Who  run   staml   in   the  evil   d%y   of  temptation, 

wh'ii    i t    with    Faint-heart,    Mistrunt,    and    ttuill, 

hai^kf-'l  ity  the  puwer  of  their  master,  Satan  ?  No  one, 
unlp«i  armed  with  the  whole  armour  of  U<mI:  even 
t'  «ror  of  such  Infernal  foea  makes  it  a  hard 

Christian.  But  this  is  our  glury,  the 
L.'.i  ->,  til  Tight  for  us,  and  we  shall  hold  our  peace; 
w«  shall  Ix)  silent  as  to  aJ<?ribing  anj  glory  to  our- 
sclTrt,  knowing  our  verjr  enemies  are  part  of  our- 
•«Ire«,  and  that  we  ar«  more  than  oonqurrors  orer  all 
tkese  (onl/)   broagh  II'W  who  loved  as.   Rom.  viii.  37. 


champions ; 
feats  of  war  as  he 


o  such 
link  that  a 


Is  itmT 

little  child  should  handle  Ci«>liah  as  David 
did?  or  that  there  should  be  theslrengtii  of  an 
ox  in  a  wren?  Some  are  strong,  some  are 
weak  :  some  have  great  faith,  some  have  little; 
this  man  was  one  «>f  the  weak,  and  therefore 
ho  went  to  the  wall.t 

Ilopifnl.  I  would  it  had  been  Great-gtac« 
for  his  sake. 

Chrintian.  If  it  had  been  he,  he  might  have 
had  his  hands  l"ull :  for  I  must  tell  you,  that 
though  Great-grace  is  excellent  go/Hl  at  hie 
weapon,  and  has,  and  can,  so  long  as  he  keeps 
tliem  at  sword's  point,  do  well  enough  with 
them,  yet  if  they  get  within  him,  even  Faint- 
heart, Mistrust,  or  the  other,  it  will  go  hard 
but  that  they  will  throw  up  his  heeLs;  and 
when  a  man  is  down,  you  know,  what  ain  ho 
do? 

^^'hoso  looks  well  upon  Great-grace's  face, 
shall  sec  those  scars  aud  cuts  there  that  shall 
ea-sily  give  demonstration  of  what  I  say. 
Yea,  once  I  heard  that  he  should  say,  (and 
that  when  he  was  in  the  comliat.)  "  Wc  de- 
spaired even  of  life."  '|  How  did  these  sturdy 
rogues  and  their  fellows  make  David  groan, 
mourn,  and  roar?  Yea,  Ilenian  and  Hezekiah 
too,  though  champions  in  their  days,  were 
forced  to  bestir  them  when  by  these  assaulted ; 
and  yet,  notwithstanding,  they  had  their  coata 
soundly  brushed  by  them.  Peter,  upon  a  time, 
wouhl  go  tr)'  what  he  could  do;  but,  though 
some  do  say  of  him  that  he  is  the  prince  of 
the  apostles,  they  handlctl  him  so,  that  they 
made  him  at  hvst  afraid  of  a  sorry  girl. 

IJesides,  their  king  is  at  their  whistle;  i}ic  is 
never  out  of  hearing  ;  and  if  at  any  time  they 
be  put  up  to  the  worst,  he,  if  possible,  comes 

X  Pray  mind  this,  ye  lambs  of  the  Hook,  whose 
knowlcdf^c  is  small,  and  whoso  faith  is  weak  ;  oh  never 
think  the  Gud  ye  believe  in,  the  Saviour  ye  follow,  ia 
an  austere  master,  who  expects  more  from  you  ihaa 
ye  are  able.  When  he  calls  for  your  service,  look  t* 
him  for  strength  ;  expect  all  power  and  *trrni;th  lor 
every  gnbd  work  out  of  the  fulneas  of  Chru:;  tha 
more  you  receive  from  him,  the  more  you  will  grow  up 
in  him,  and  be  devoted  to  him. 

5  Now  here  you  see  what  is  meant  by  Oreal-graoa, 
who  is  so  often  mentioned  in  this  book,  and  by  whom 
so  many  valiant  thing*  were  done.  W*  rr»4  "  Wtih 
great  power  the  apxtlrs  wilnei.rd  of  iho  rciurrvo- 
tion  of  Jesus."  Why  was  it  1  llccaute  "  tifr»t  graa* 
was  upon  them  all."  Acta  Iv.  M.     8o  you  »«.  all  ts  of 

^ .    .1...  .  .  t >ir»iioa.     Ifwedogrtftl 

t  us,  bat  anio  Um  ftasl 

ara.--  ..i    ....  _     'J- 


154 


BUNYAN'S  COMPLETE   WORKS. 


in  to  help  them :  and  of  him  it  is  said,  "  The 
Bword  of  him  that  layeth  at  him  cannot  hold  ; 
the  spear,  the  dart,  nor  the  habergeon;  he 
esteemeth  iron  as  straw,  and  brass  as  rotten 
wood :  the  arrow  cannot  make  him  flee,  sling- 
stones  are  turned  with  him  into  stubble ;  darts 
are  counted  as  stubble;  he  laugheth  at  the 
shaking  of  the  spear."  Job  xli.  26-29.  What 
can  a  man  do  in  this  case  ?  It  is  true,  if  a  man 
could  at  every  turn  have  Job's  horse,  and  had 
skill  and  courage  to  ride  him,  he  might  do 
notable  things ;  for  "  his  neck  is  clothed  with 
thunder  ;  he  will  not  be  afraid  as  a  grasshop- 
per ;  the  glory  of  his  nostrils  is  terrible ;  he 
paweth  in  the  valley,  and  rejoiceth  in  his 
strength,  he  goeth  on  to  meet  the  armed  men : 
he  mocketh  at  fear,  and  is  not  affrighted, 
neither  turneth  he  back  from  the  sword ;  the 
quiver  rattleth  against  him,  the  glittering  spear 
and  the  shield  :  he  swalloweth  the  ground  with 
fierceness  and  rage,  neither  believeth  he  that 
it  is  the  sound  of  the  trumpet.  He  saith 
among  the  trumpets.  Ha,  ha ;  and  he  smelleth 
the  battle  afar  off,  the  thunder  of  the  captains 
and  the  shoutings."  Job  xxxix.  19-25. 

But  for  such  footmen  as  thee  and  I  are,  let 
us  never  desire  to  meet  with  an  enemy,  nor 
vaunt  as  if  we  could  do  better,  when  we  hear 
of  others  that  they  have  been  foiled ;  nor  be 
tickled  at  the  thought  of  our  own  manhood, 
for  such  commonly  come  by  the  worst  when 
tried.  Peter,  of  whom  I  made  mention  before, 
he  would  swagger,  ay,  he  would ;  he  would,  as 
his  vain  mind  promjDted  him  to  say,  do  better, 
and  stand  more  for  his  Master  than  all  men : 
but  who  so  foiled  and  run  down  by  those  vil- 
lain* as  he?* 

When  therefore  we  hear  that  such  robberies 
are  done  on  the  King's  highway,  two  things 
become  us  to  do :  first,  to  go  out  harnessed,  and 
to  be  sure  to  take  a  shield  with  us ;  for  it  was 
for  want  of  that,  that  he  that  laid  so  lustily  at 
Leviathan,  could  not  make  him  yield  ;  for,  in- 
deed, if  that  be  wanted,  he  fears  us  not  at  all. 

*  From  this  sweet  and  edifying  conversation,  learn 
not  to  think  more  highly  of  yourself  than  you  ought 
to  think  ;  but  to  think  soberly,  according  to  the  meas- 
ure of  faith  which  God  hath  dealt  to  you.  Rom.  xii.  3. 
Now  it  is  of  the  very  essence  of  faith  to  lead  us  out 
of  all  self-confidence  and  vain  vaunting.  For  we 
know  not  how  soon  Faint-heart,  Mistrust,  and  Guilt, 
may  spring  up  in  us,  and  if  not  found  in  the  exercise 
of  faith,  will  rob  us  of  our  comforts,  and  spoil  our  joys. 

■j-  But  how  contrary  to  this,  is  the  walk  and  conduct 
of  some  who  profess  to  be  pilgrims,  and  yet  can  wil- 
fully and  deliberately  go  upon  the  devil's  ground, 
and  indulge  themselves  in  carna'  tileasures  and  sinful 


Therefore,  he  that  had  skill  hath  said,  "aliove 
all,  take  the  shield  of  faith,  wherewith  ye  shall 
be  able  to  quench  all  the  fiery  darts  of  the 
wicked."  Eph.  vi.  16. 

It  is  good  also  that  we  desire  of  the  King  a 
convoy,  that  he  will  go  with  us  himself.  This 
made  David  rejoice  when  in  the  Valley  of  the 
Shadow  of  Death  ;  and  Moses  was  rather  for 
dying  where  he  stood,  than  to  go  on  one 
stej)  without  his  God.  Ex.  xxxiii.  15.  O  my 
brothel',  if  he  will  but  go  along  with  us,  what 
need  we  be  afraid  of  ten  thousand  that  shall 
set  themselves  against  us?  but  without  him 
"  the  proud  helpers  fall  under  the  slain."  f  Ps 
iii.  5,  8  ;  xxxvii.  1,  3;  Isa.  x.  4. 

I  for  my  part,  have  been  in  the  fray  before 
now ;  and  though  thi-ough  the  goodness  of  Him 
that  is  best,  I  am,  as  you  see,  alive,  yet  I  can- 
not boast  of  my  manhood.  Glad  shall  I  be  if 
I  meet  with  no  more  such  brunts ;  though  I 
fear  we  are  not  got  beyond  all  danger.  How- 
ever, since  the  lion  and  the  bear  have  not  aa 
yet  devoured  me,  I  hope  God  will  deliver  ua 
from  the  next  uncircumcised  Philistines.  Then 
sang  Christian : 

"  Poor  Little-faith  !  hast  been  among  the  thieves; 
"VVast  robb'd:  Remember  this,  whoso  believes, 
And  get  more  faith,  then  shall  you  victors  be 
Over  ten  thousands,  else  scarce  over  three." 

So  they  went  on,  and  Ignorance  followed. 
They  went  then  till  they  came  at  a  place  where 
they  saw  a  way  put  itself  into  their  way, J:  and 
seemed  withal  to  lie  as  straight  as  the  way 
which  they  should  go ;  and  here  they  knew  not 
which  of  the  two  to  take,  for  both  seemed 
straight  before  them ;  therefore  here  they  stood 
still  to  consider.  And  as  they  were  thinking 
about  the  way,  behold,  a  man  of  black  flesh, 
but  covered  with  a  very  light  robe,  came  to 
them,  and  asked  them  why  they  stood  there  ? 
Tbey  answered.  They  were  a-going  to  the 
Celestial  City,  but  knew  not  which  of  these 
ways  to  take.     "Follow  me,"  said  the  man, 

diversions  !  Such  evidently  declare  in  plain  language, 
that  they  desire  not  the  presence  of  God,  but  that  he 
should  depart  from  them;  but  a  day  will  come,  which 
will  burn  as  an  oven,  when  such  professors,  if  they 
repent  not,  shall  become  stubble,  and  be  consumed  by 
the  fire  of  God. 

f  By  this  way  and  a  way,  it  is  plain  the  author  means 
the  way  of  self-righteousness,  and  the  way  of  the  im- 
puted righteousness  of  Christ.  Whenever  we  turn 
aside  to  the  former,  we  get  out  of  the  way  to  the 
city;  yea,  we  see  by  degrees  the  pilgrims'  faces  were 
turned  away  from  it,  and  tbey  were  entai/gled  in  tht 
net  of  pride  and  folly. 


nil-:  PILGRIM'S  PROGRESS. 


155 


**it  is  thither  that  I  am  going."  So  they  fol- 
lowed hiuj  in  the  way  that  but  now  tame  into 
the  road,  whicli  by  degrees  turned,  and  turm-d 
them  so  from  the  eity  that  they  desired  to  go 
to  that  in  a  little  time  their  faees  were  turm-d 
away  from  it:  yet  they  followed  him.  Ihil  by 
and  by,  before  they  were  aware,  he  led  them 
both  within  tho  compa^is  of  a  net,  in  whieh 
they  were  both  so  entangled,  that  tln*y  knew 
not  what  to  do;  and  with  tluit  the  white  robe 
fell  olf  from  the  blaek  man's  baek  :  they  then 
>aw  where  they  were.  Wherefore  there  they 
lay  eryiu!^  »onio  time,  for  they  eould  not  get 
tliemselves  out.* 

Then  said  Christian  to  his  fellow.  Now  do  I 
Bee  myself  in  an  error.  Did  not  the  shepherds 
bid  us  beware  of  the  flatterers  ?  As  is  the  .'lay- 
ing of  the  wise  man,  so  have  we  found  it  this 
day,  "A  nuin  that  flattereth  his  neighbour, 
spreadeth  a  net  for  his  feet."  I'rov.  xxix.  5. 

i/('/wy«/.  They  also  gave  us  a  note  of  direc- 
tions about  the  way,  for  our  more  sure  finding 
thereof;  but  herein  we  have  also  forgtjtten  to 
read,  and  have  not  kept  ourselves  from  the 
"  paths  of  the  destroyer."  Hero  r)avid  wjus 
wiser  than  we;  for  saith  he,  "coneerning  the 
works  of  men,  by  the  word  of  thy  lips,  I  have 
kept  me  from  the  paths  of  the  destroyer."  Ps. 
xvii.  4.  Thus  they  lay  bewailing  themselves 
in  the  net.  At  last  they  spie<l  a  shining  onet 
coming  towards  them,  with  a  whip  of  small 
eord  in  his  hand.  When  he  w;us  eome  to  the 
place  where  they  were,  he  jiskol  them  whence 
they  came,  and  what  they  did  there?  They 
told  him,  that  they  were  ]>oor  pilgrims  going 
to  Zion,  but  were  led  out  of  their  way  by  a 
black  man  clothed  in  white,  who  bid  us,  said 
they,  follow  him,  for  he  was  going  thither  too. 

*  Lather  was  wont  to  oaatiun  against  the  wbit« 
doril,  ai  much  a*  tho  black  ono  ;  for  Satan  trannforinf 
hiin#<-lf  into  an  angcI  of  light,  and  hi*  ministers  as 
mini<t>-rs  of  ri)(htcou»nc«s.  2  Cor.  xi.  H,  16.  And 
bow  do  they  ruin  fouN  ?  lij  flnlti-ry,  dccfiving  the 
ignorant,  and  beguiling  tbo  uustaMo.  Thc^o  are 
black  men  rioihed  in  white. 

f  Br  tlii'i  fhinin^  one  understnnil  fh«  Il'ily  tthost, 
the  lra<li-r  and  guide  of  all  who  believe.  When  thej 
•rr  and  f tray  from  Jefua  the  way,  and  are  drawn  from 
hitn  rx<  Jh"  Truth,  the  .spirit  conici  with  hi«  rod  of 
Ktiacment,  to  whip  them  from  their 
*  and  fullj,  back  to  Chri.it,  tu  trust 
!•  p'.it  in  iiim,  to  relj  only  on  him,  and  to  wilk  in 
(■-'I'>t«!<hip  with  him.  So  ho  acted  by  tho  Qalatian 
Church,  who  w»s  flattorvd  into  a  notion  of  self-right- 


Then  said  he  with  the  whip,  It  is  a  Hattercr, 
"a  false  apostle,  tlut  hath  traiisforiiud  hitiiM-lf 
into  an  angel  of  ligl  t."  2  Cor.  xi.  l;{,  14;  Dan 
xi.  32.  So  ho  rent  the  net,  and  Ut  the  men 
out.  Then  said  he  to  them,  l-'ollow  me,  that  I 
may  set  you  in  the  way  again :  so  he  letl  them 
back  to  the  way  which  tiiey  had  left  to  follow 
the  Flatterer.  Then  he  jusked  them,  sayiiif,', 
Where  did  you  lie  the  last  niglit?  They  «uid, 
With  the  shepherds  u|>on  the  Deleelable  Moun- 
tains, lie  iLsked  them  then,  if  they  had  not  a 
note  of  direction  f(»r  the  way  ?  They  answered, 
Yw.  IJut  did  you,  Haiti  he,  when  you  were  at 
a  stand,  pluck  out  and  read  your  note?  They 
answered.  No.  lie  asked  them.  Why  ?  They 
said,  they  forgot.  Ho  lu-^ked,  lui.reover.  If  the 
shepherds  did  not  bid  them  beware  of  the  Flat- 
terer? They  answered,  Yi's ;  but  we  ilitl  not 
imagine,  said  they,  that  this  fine-f<poken  man 
had  been  he.  Rom.  xvi.  17,  hS. 

Then  I  saw  in  nty  dream,  that  ho  com- 
manded them  to  lie  down,  (Dent.  xxix.  2,) 
which  when  they  did,  he  chiusti.-*!-*!  them  sore, 
to  teach  them  the  good  way  wherein  they 
should  walk,  (2  Chron.  vi  2G,  27,)  and  as  he 
chastised  tiiem,  he  .said,  "  As  many  :ls  I  love,  I 
rebuke  and  clmsten ;  be  zealous,  therefore,  and 
repent."  Kev.  iii.  li).  This  done,  he  bid  them 
go  on  their  way,  and  take  good  heed  to  tho 
other  directions  of  the  .shepherds.  So  they 
thanked  him  for  his  kindness,  and  went  .softly 
along  the  right  way,  singing: 

"  Cnmo  hither,  you  thnt  walk  along  the  \Tay, 
Sue  how  tho  pil);rim!i  fare  that  go  a.itray: 
They  calched  arc  in  an  entangling  not, 
'Cause  they  good  coun.iel  lightly  did  forgot; 
'Ti*  true,  thoy  rujou'd  were ;   but  yet  you  see. 
They're  suourg'd  to  boot:  let  this  your  caution  be." 

cousncis  and  Mif-justiflcation.  Darid  also,  when  b« 
found  himself  near  loat,  cries  out, — "  He  renloretb 
my  soul,  ho  leadcth  me  in  paths  of  righteousness  for 
his  name's  sake."  Ps.  xxiii.  3. 

The  fiilluwing  lines  arc  very  cxpressire  of  the  stalo 
of  mind  of  any  who,  by  giving  place  to  unbelief,  naj 
have  turned  aside  from  the  narrow  way  : — 

Often  thus,  through  sin**  deceit. 
Grief,  and  shame,  and  loss  I  meet 
Like  a  fish,  my  soul  ini«iu<jk. 
Saw  the  bait,  but  not  tho  book. 
Made  by  past  experirnco  wis«, 
I,ct  me  learn  thy  word  to  priaa; 
Taaght  by  what  I've  fell  befora^ 
Satan's  flattery  to  abh<>r. 


156 


BUNYAN'S  COMPLETE   WORKS. 


CHAPTER  XVIII. 

The  Pilgrims  meet  with  Atheist,  and  pass  over  the  Enchanted  Ground. 


Now  after  a  while,  they  perceived  afar  off, 
one  coming  softly,  and  alone,  all  along  the 
highway,  to  meet  them.  Then  said  Christian 
to  his  fellow.  Yonder  is  a  man  with  his  back 
towards  Zion,  and  he  is  coming  to  meet  us. 

Hopeful.  I  see  him;  let  us  take  heed  to 
ourselves  now,  lest  he  should  prove  a  flat- 
terer also.  So  he  drew  nearer  and  nearer, 
and  at  last  came  up  to  them.  His  name  was 
Atheist:  and  he  asked  them  whither  they 
were  going? 

Christian.  We  are  going  to  Mount  Zion. 

Then  Atheist  fell  into  a  very  great  laughter. 

Christian.  What  is  the  meaning  of  your 
laughter? 

Atheist.  I  laugh  to  see  what  ignorant  per- 
sons you  are,  to  take  upon  you  so  ridiculous  a 
journey ;  and  yet  are  like  to  have  nothing  but 
your  travel  for  your  pains. 

Christian.  Why,  man,  do  you  think  we  shall 
not  be  received  ? 

Atheist.  Eeceived !  there  is  no  such  place  as 
you  dream  of  in  all  this  world. 

Christian.  But  there  is  in  the  world  to  come. 

Atheist.  When  I  was  at  home,  in  mine  own 
countiy,  I  heard  as  you  now  affirm,  and  from 
that  hearing  went  out  to  see,  and  have  been 
seeking  this  city  twenty  years,  but  find  no 
more  of  it  than  I  did  the  first  day  I  set  out. 
Eccles.  X.  15 ;  Jer.  xvii.  15. 

Christian.  We  have  both  heard  and  believe 
that  there  is  such  a  place  to  be  found. 

Atheist.  Had  not  I,  when  at  home,  believed, 
I  had  not  come  thus  far  to  seek ;  but  finding 
none,  (and  yet  I  should,  had  there  been  such 
a  place  to  be  found,  for  I  have  gone  to  seek  it 
further  than  you,)  I  am  going  back  again,  and 
will  seek  to  refresh  myself  with  the  things  that 
I  then  cast  away  for  hopes  of  that  which  I 
now  see  is  not. 

Then  said  Christian  to  Hopeful,  his  com- 
panion. Is  it  true  which  this  man  hath  said? 

Hopeful.  Take  heed,  he  is  one  of  the  flat- 
terers: remember  what  it  hath  cost  us  once 

*  See  how  we  are  surrounded  with  different  ene- 
mies. No  sooner  have  they  escaped  the  self-righteous 
flatterer,  but  they  meet  with  the  openly  profane  and 
licentious  mocker.  Ay,  and  he  set  out,  and  went  far 
too,  yea,  farther  than  they;  but  behold,  he  has 
turned  his  back  upon  all,  and  though  he  had  been 
twenty  years  a   seeker,  yet  now  he  proves  he   has 


already,  for  our  hearkening  to  such  kind  of 
fellows.  What!  no  Mount  Zion?  did  we  not 
see  from  the  Delectable  Mountains  the  gate 
of  the  city  ?  Also,  are  we  not  now  to  walk  by 
faith  ?  2  Cor.  v.  7.  Let  us  go  on,  said  Hope- 
ful, lest  the  man  with  the  whip  overtake  us 
again.*  You  should  have  taught  me  that  les- 
son which  I  will  sound  in  thy  ears  withal : 
"  Cease,  my  son,  to  hear  the  instruction  that 
causeth  to  err  from  the  words  of  knowledge," 
(Prov.  xix.  27 ;  Heb.  x.  39 ;)  I  say,  my  brother, 
cease  to  hear  him,  and  let  us  believe  to  the 
saving  of  the  soul. 

Christian.  My  brother,  I  did  not  put  the 
question  to  thee,  for  that  I  doubted  of  the 
truth  of  your  belief  myself,  but  to  prove  thee, 
and  to  fetch  from  thee  a  fruit  of  the  honesty 
of  thy  heart.  As  for  this  man,  I  know  that 
he  is  blinded  by  the  god  of  this  world.  Let 
thee  and  I  go  on,  knowing  that  we  have  belief 
of  the  truth ;  and  "  no  lie  is  of  the  truth." 
1  John  ii.  21. 

Hopeful.  Now  I  do  rejoice  in  the  hope  of  the 
glory  of  God.  So  they  turned  away  from  the 
man,  and  he,  laughing  at  them,  went  his  way. 

I  saw  then  in  my  dream,  that  they  went  till 
they  came  into  a  certain  country,  whose  air 
naturally  tended  to  make  one  drowsy,  if  he 
came  a  stranger  into  it.  And  here  Hopeful  be- 
gan to  be  very  dull  and  heavy  of  sleep :  where- 
fore he  said  unto  Christian,  I  now  begin  to  grow 
so  drowsy,  that  I  can  scarcely  hold  up  mine 
eyes ;  let  us  lie  down  here  and  take  one  nap. 

By  no  means,  said  the  other ;  lest  sleeping, 
we  never  wake  more. 

Hopeful.  Why,  my  brother?  sleep  is  sweet 
to  the  labouring  man :  we  may  be'  refreshed 
if  we  take  a  nap. 

Christian.  Do  you  not  remember  that  one 
of  the  shepherds  bid  us  beware  of  the  En- 
chanted Ground  ?  He  meant  by  that,  that  we 
should  beware  of  sleeping ;  "  wherefore  let  us 
not  sleep  as  do  others,  but  let  us  watch  and  be 
sober."  f  1  Thess.  v.  6. 

neither  faith  nor  hope,  but  ridicules  all  as  delusion. 
Awful  to  think  of!  Oh  what  a  special  mercy  to  bo 
kept  believing  and  persevering,  not  regarding  the 
ridicule  of  apostates ! 

f  0  Christian,  beware  of  sleeping  on  this  en- 
chanted ground  !  When  all  things  go  easy,  smooth, 
and  well,  wo  are  prone  to  grow  drowsy  in  soul.     How 


Tin:  PILGRIM'S  PROGRESS. 


167 


Hopeful.  I  acknowledge  myself  in  a  luult ;  I 
an<l,  had  I  been  here  alone,  I  had  by  sleeping 
run  the  danger  of  death.  I  see  it  i.i  true  tlial 
the  wise  man  riaith,  "  Two  are  better  than  one." 
Eccles.  iv.  9.  Hitherto  hath  thy  company  been 
my  mercy ;  and  thou  shalt  "  have  a  good  re- 
ward for  thy  labour." 

Now  tl  en,  said  Christian,  to  prevent  drow- 
siness ir.  this  place,  lot  us  fall  into  good 
discourse. 

With  all  my  heart,  said  the  other, 

C'hrifdan.  Where  shall  we  begin? 

Iloj^/til.  Where  God  began  with  us:  but  do 
vou  begin  if  you  pleaxe. 

Chrittiaii.  I  will  sing  you  first  this  song — 

"  When  Mintd  do  »loc|>jr  grow,  lot  thoin  cuino  hither, 
And  hear  buw  the»o  two  pilgriuit  tulk  (ui;ethur. 
Yo*,  lot  thoin  leant  of  them  in  An>-  wise, 
Thus  to  kcej>  ope  their  drowsy,  sluniliering  eyes. 
Saints'  fellowship,  if  it  be  inanag'd  well, 
Keeps  them  awake,  and  (bat  in  npite  of  hell."* 

Then  Christian  began,  and  sai«l,  I  will  ask 
you  a  (juestion  :  Hdw  came  you  to  think  at  first 
of  doing  what  you  do  now? 

/fv}>r/nl.  Do  you  mean,  how  came  I  at  first 
to  look  after  the  good  of  my  soul '.' 

Chruiian.  Yes,  that  is  my  meaning. 

Ifojxj'u/.  I  continued  a  great  while  in  the  de- 
light of  those  things  whicli  were  seen  and  sold 
at  our  fair;  things  which  I  believe  now  would 
have,  had  I  continued  in  them  still,  drowned 
me  in  {Kirdition  and  destruction. 

Christian.  Wliat  things  are  they 

Jfojx/ul.  All  the  treasures  and  ricii'S  >>i  tln' 
world.  Also,  I  delighteil  much  in  rii>ting, 
revelling,  drinking,  swearing,  lying,  unclean- 
ness,  .xabbath-breaking,  and  what  n<»t,  that 
tended  to  destroy  the  soul.  But  I  found,  at 
last,  by  hearing  and  considering  of  things  that 
are  divine,  which  indeed  I  heard  of  you,  an 
alDO  of  belcTcd  Faithful,  who  wafl  put  to  death 

nany  arc  the  calls  in  the  world,  nj^nintt  rpiritaal 
tluBiber!  and  yet  h»w  maay  prolV-'xor*,  through  the 
enrhanting  air  of  this  world,  aro  fallen  into  the  deep 
sleep  of  fornialily  !  U«  warned  by  them  to  ory  to  thy 
Lonl  to  keep  ih<>e  awake  to  righteousoo.<<,  and  be  rig- 
•roa<  in  the  ways  of  thy  Lord. 

•  Ob«««rTati..n  fully  erincos  this  truth,  and  when  the 
Mul  sluniVxr^,  (be  t.>n;;ue  is  mnte  to  spiriiiiitl  oonvorsr, 
and  the  truth*  of  Jesn*  frceie  on  the  lip*,  while  (be 
Ban  i*  all  ear  to  hear,  and  all  (ongue  lo  talk,  of  rain, 
worldly,  and  triflin;  tbini;*.  n«-w«re  of  such  sleepy 
pr<>f>'!n<>r».  Yon  am  in  dangar  of  eulching  (ho  infco- 
tion  :  you  are  tare  (o  get  no  spiritual  edidradon  from 
Ihetn :  but  be  sure  lo  He  f.'\i(hful  in  reproving  thein, 
and  priie  the  eompany  uf  lirely  Chrisllaos. 


for  his  faith  and  good  living  in  Vanity  Fair, 
that  "the  end  of  these  things  is  death  ;"  and 
that  "  for  these  things'  sake  the  wrath  of  tiud 
conu'th  uiM)n  the  children  of  disobetlieuce," 
Kom.  vi.  2L,  23;  Eph.  v.  G. 

ChrUtian.  And  diil  you  presently  fall  under 
the  power  of  this  conviction? 

Hopeful.  No;  I  wils  not  willing  presently  to 
know  the  evil  of  sin,  nor  the  damnation  that 
follows  upon  the  commission  of  it,  but  endeav- 
oured, when  my  mind  at  first  began  to  be 
shaken  with  the  word,  to  shut  miii.  .  \  «^  airaiusl 
the  light  thereof. 

Chrittiau.  Hut  what  was  tin-  .  .i..-.  ..(  your 
carrying  of  it  thus  to  the  first  workings  of  God's 
blessed  .Spirit  upon  you? 

Hoj^'Jul.  The  caiLsea  were — 1.  I  was  ignorant 
that  this  was  the  work  of  (.Jod  upon  me.  I 
never  thought  that  by  awakenings  fur  sin  God 
at  first  begins  the  conversion  of  a  sinner.  2. 
Sin  was  yet  very  sweet  to  my  flesh,  and  I  wan 
loth  to  leave  it.  8.  I  could  not  tell  how  to  part 
with  my  old  companions,  their  presence  and 
actions  were  so  desirable  unto  me.  4.  The 
I  hours  in  which  convictions  were  upon  me,  were 
I  such  troublesome  and  such  heart-allVighling 
hours,  that  I  could  not  bear,  no,  not  so  much 
a.s  the  remembrance  of  them  upon  my  heart.f 

Chrintian.  Then  it  seems,  sometimes  you  got 
relief  of  your  trouble? 

Hopeful.  Yes,  verily,  but  it  would  come  into 
my  mind  again,  and  then  I  would  be  as  bad, 
nay,  worse  than  I  w:us  before. 

Christian.  Why,  what  was  it  that  brought 
your  sins  to  mind  again? 

Hopfful.  Many  things:  a.s,  if  I  di<l  but  meet 
a  gootl  man  in  the  street ;  or  if  I  have  heard 
any  read  in  the  Uible ;  or  if  mine  head  iii>i 
begin  to  ache;  or  if  I  were  told  that  soim*  of 
my  neighbours  were  sick ;  or  if  I  hcanl  the 
bell  toll  for  some  that  were  dead ;  or  if  I  thmijlii 
of  dying  myself;   or  if  I  heard  tluit  »u<l<len 

f  Here  you  sec,  as  our  Lord  says,  "  It  is  Ihr  -  •      • 
who  quickeneth,  the  flesh  pruflteth  nothing."  .' 
63.     Tbo  flesh,  or  our  carnal  nature,  is  so  far    n'ui 
profiting  in  the  work  of  conversion  to  Christ,  thai  tl  is 
at  enmity  against  biro,  and  counteracts  r>     '        -    -  — 
the  Spirit's  work  in  showing  us  our  wair 
bringing  us  to  him.     Man's  naturr 
are  two  direct  opposites.     Nature  • 
subdues  nature,  and   brings  it  to  sti 
jec'.ion.     Are  we  truly  convinrcd  *'■  ' 

toThrist?  This  Is  a  certain  and  sure  rrfin,..-  .:  !,— 
we  shall  say  from  our  hearts.  Not  anio  as,  not  onto 
any  yielding*  and  compliance*  of  onr  nature,  free- 
will, and  power,  but  unto  thy  name,  O  Lord,  b*  all  Ike 
glory. 


158 


bunyan's  complete  works. 


death  happened  to  others ;  but  especially  when 
1  thought  of  myself  that  I  must  quickly  come 
to  judgment. 

CkrisUan.  And  could  you  at  any  time,  with 
ease,  get  off  the  guilt  of  sin,  when  by  any  of 
these  ways  it  came  upon  you? 

Hopeful.  No,  not  I ;  for  then  they  got  faster 
hold  of  my  conscience :  and  then,  if  I  did  but 
think  of  going  back  to  sin,  (though  my  mind 
was  turned  against  it,)  it  would  be  double  tor- 
ment to  me. 

Chnstian.  And  how  did  you  do  then  ? 

Hopeful.  I  thought  I  must  endeavour  to  mend 
my  life ;  for  else,  thought  I,  I  am  sure  to  be 
damned. 

Christian.  And  did  you  endeavour  to  amend  ? 

Hopeful.  Yes;  and  fled  from,  not  only  my 
sins,  but  sinful  company  too,  and  betook  me  to 
religious  duties,  as  praying,  reading,  weeping 
for  sin,  speaking  truth  to  my  neighbours,  &c. 
These  things  did  I,  with  many  others,  too  much 
here  to  relate. 

Christian.  And  did  you  think  yourself  well 
then? 

Hopeful.  Yes,  for  a  while ;  but  at  the  last  my 
ta-ouble  came  tumbling  upon  me  again,  and  that 
over  the  neck  of  all  my  reformation. 

Christian.  How  came  that  about,  since  you 
were  now  reformed  ? 

Hopeful.  There  were  several  things  brought 
it  upon  me ;  especially  such  sayings  as  these : 
"  All  our  righteousnesses  are  as  filthy  rags : " 
"  By  the  works  of  the  law  no  man  shall  be  jus- 
tified : "  "  When  ye  have  done  all  these  things, 
say,  We  are  unprofitable,"  (Isa.  Ixiv.  6 ;  Luke 
xvii.  10;  Gal.  ii.  16;)  with  many  more  such 
like.  From  whence  I  began  to  reason  with 
myself  thus :  If  all  my  righteousnesses  are  as 
filthy  rags ;  if  by  the  deeds  of  the  law  no  man 
can  be  justified;  and  if,  when  we  have  done 
all,  we  are  unprofitable — then  it  is  but  a  folly 
to  think  of  heaven  by  the  law.  I  further 
thought  thus :  If  a  man  runs  a  hundred  pounds 
into  a  shop-keeper's  debt,  and  after  that  shall 
pay  for  all  that  he  shall  fetch — yet,  if  this  old 
iebt  stands  still  in  the  book  uncrossed,  for  that 

*  Thus  you  see  in  conversion,  the  Lord  does  not  act 
upon  us  by  force  and  compulsion,  as  though  we  were 
inanimate  stocks  or  stones,  or  irrational  animals,  or 
mere  machines.  No.  We  have  understanding.  He 
enlightens  it.  Then  we  come  to  a  sound  mind:  we 
think  right,  and  reason  justly.  We  have  wills:  what 
the  understanding  judges  best  the  will  approves,  and 
then  the  affections  follow  after ;  and  thus  we  choose 
Christ  for  our  Saviour,  and  glory  only  in  his  mercy 
and  salvation.  When  the  heavenly  light  of  truth 
makes  manifest  what  we  are,  and  the  danger  we  are 


the  shop-keeper  may  sue  him,  and  cast  him 
into  prison  till  he  shall  pay  the  debt. 

Christian.  Well,  and  how  did  you  apply  tnia 
to  yourself? 

Hopeful.  Why,  I  thought  thus  with  myself: 
I  have  by  my  sins  run  a  great  way  into  God's 
book,  and  that  my  now  reforming  will  not  pay 
off  that  score ;  therefore  I  should  think  still, 
under  all  my  present  amendments,  "  But  how 
shall  I  be  freed  from  that  damnation  that  I 
brought  myself  in  danger  of  by  my  fcrmer 
transgressions  ?" 

Christian.  A  very  good  application :  but  pray 
go  on. 

Hopeful.  Another  thing  that  hath  troubled 
me,  even  since  my  late  amendment,  is,  that  if 
I  look  narrowly  into  the  best  of  what  I  now 
do,  I  still  see  sin,  new  sin,  mixing  itself  with 
the  best  of  that  I  do :  so  that  now  I  am  forced 
to  conclude  that,  notwithstanding  my  former 
fond  conceits  of  myself  and  duties,  I  have 
committed  sin  enough  in  one  day  to  send  me 
to  hell,  though  my  former  life  had  been  fault- 
less.* 

Christian.  And  what  did  you  do  then? 

Hopeful.  Do !  I  coukl  not  tell  what  to  do, 
till  I  broke  my  mind  to  Faithful ;  for  he  and  I 
were  well  acquainted:  and  he  told  me,  that 
unless  I  could  obtain  the  righteousness  of  a 
man  that  never  had  sinned,  neither  my  own, 
nor  all  the  righteousness  of  the  world  could 
save  me.f 

Christian.  And  did  you  think  he  spake  true? 

Hopeful.  Had  he  told  me  so  when  I  was 
pleased  and  satisfied  with  mine  own  amend- 
ment, I  had  called  him  fool  for  his  pains :  but 
now,  since  I  see  mine  own  infirmity,  and  the 
sin  which  cleaves  to  my  best  performance,  I 
have  been  forced  to  be  of  his  opinion. 

Christian.  But  did  you  think,  when  at  first 
he  suggested  it  to  you,  that  there  was  such  a 
man  to  be  found,  of  whom  it  might  justly  be 
said,  that  he  never  committed  sin  ? 

Hopeful.  I  must  confess  the  words  at  first 
sounded  strangely :  but  after  a  little  more  talk 

in,  then  we  should  flee  from  the  wrath  to  come,  to 
Christ  the  refuge  set  before  us. 

f  Here  is  the  touchstone,  to  try  whether  conviction 
and  conversion  are  from  the  Spirit  of  truth  or  not. 
Many  talk  of  conviction  and  conversion,  who  are  yet 
unchanged  in  heart,  and  strong  in  confidence  of  a 
righteousness  of  their  own,  or  of  being  made  righteous 
in  themselves,  instead  of  looking  solely  to,  and  trust- 
ing wholly  in,  the  infinite  mercy  and  blood  of  Christ 
Jesus,  and  desiring  to  be  found  in  him.  All  convic- 
tion and  conversion  short  of  this,  leaves  the  soul  short 
of  Christ's  righteousness,  of  hope,  and  of  heaven 


THE  PILGRIM'S  PEOGRESS. 


160 


and  company  with  him,  I  had  full  conviction 
about  it. 

Christian.  And  did  you  ask  him  what  man 
this  was,  and  how  you  must  be  justified  by 
him?  Rom.  iv.;  Col.  i. ;  Heb.  x. ;  2  Pet.  i. 

Hopeful.  Yes,  and  he  told  me  it  was  the 
Lord  Josuit,  that  dwolleth  on  the  rijjht  hand  ot* 
the  Most  Iliirh.  And  thus,  said  he,  you  must 
bo  juslifunl  by  him — even  by  trusting  to  what 
he  hath  done  by  himself  in  the  days  of  his 
tlesh,  and  sutlercHl  when  he  did  hanjj  on  the 
tree.  I  aske<l  him  further,  how  that  man's 
righteousness  could  be  of  that  elReaey  t<»  justify 
another  before  (io<l?  And  he  told  me,  He  wits 
the  mighty  God,  did  what  he  did,  and  ilied  the 
death  also,  not  for  himself,  but  fur  me,  to  whom 
his  doings  and  the  worthiness  of  them  should 
be  imputed,  if  I  believiMJ  on  him. 

Chriaiiun.  And  what  did  you  do  then  ? 

Hofirful.  I  made  my  objections  against  my 
Indieving,  for  that  I  thought  hewjus  not  willing 
' '  •  save  me. 

Chriilinn.  And  what  said  Faithful  to  you 
then? 

lliipfjid.  He  bid  me  go  to  him  and  see. 
I'liea  I  said  it  wiu  presumption.  He  said,  No, 
lor  I  was  invitetl  to  come.  Matt.  xi.  28.  Then 
he  gave  nie  a  book  of  Jesus'  inditing,  to  en- 
courage me  the  more  freely  to  come :  and  he 
said,  concerning  that  bo<jk,  that  even.-  jot  and 
tittle  thereof  stood  firmer  than  heaven  an<l 
earth.  Matt.  xxiv.  35.  Then  I  lusked  him  what 
I  must  do  when  I  came.  And  he  told  me,  I 
must  entreat  uj)on  my  knees,  (Ps.  xcv.  6;  Jer. 
xxix.  12,  i:?;  l)an.  vi.  10,)  with  all  my  heart 
and  soul,  the  Father  to  reveal  him  to  me. 
Then  I  askeil  him  further,  how  I  must  make 
my  application  to  him?  And  he  said,  Go,  and 
thou  shall  find  him  uiK)n  a  mercy -seat,  (Ex. 
XXV.  22;  Lev.  xvi,  2;  llcb.  iv.  IG, )  where  lie 
hits,  all  the  year  long,  to  give  pardon  and  for- 
giveness to  them  that  come.  I  told  him  that  I 
knew  not  what  to  say  when  I  came.  And  he 
bid  me  SJiy  to  tiiis  ctTect — "God,  be  merciful  to 
mu  a  sinner,"  and  make  me  to  know  and  be- 

•  I'my  mind  this.  The  gr»Dd  object  of  a  ocnaiblo 
(inner  i«  rigbleuusncm,  (or  bolincM.)  He  bits  it  not 
in  bitn<clf.  Tbiii  he  know*.  Wbere  i«  it  (u  be  found  ? 
In  Cbri«t  only.  Tbi«  ii  a  rcrcftlcd  truth  ;  and  without 
fsith  in  thi«,  every  «iuner  muat  bo  lo«t.  Coniider,  it 
i«  at  the  pent  of  jrunr  *oul«,  tb»t  you  reject  the  riRbl- 
C4<n«nc««<>f  i'hrint,  and  d<>  not  )>elirre  that  (tud  iiupartc 
it  for  the  Juitiflcation  of  tbc  ungodljr.  0  ye  xiout- 
heartrd,  lelf- righteous  linnrrn,  ye  who  are  far  from 
riKhtrou*nes«,  know  thii  and  tremble. 

f  There  may  b«,  and  often  are,  very  fC''*'*'  di»«our- 
a(cmeul4  found  in  erery  •iom-r'.  h^ar'    when  hr  tr.i 


lieve  in  Jesus  Clirist :  for  I  see,  that  if  hifl 
righteousness  had  not  been,  or  I  have  not  faith 
in  that  righteousness,  I  am  utterly  cast  away.* 
Lord,  I  have  heard  that  thou  art  a  merciful 
God,  and  hiwt  ordained  that  thy  son  Jesua 
Christ  slumld  be  the  Saviour  of  the  world: 
and,  moreover,  that  thou  art  willing  to  bestow 
him  U|)on  such  a  poor  sinner  as  I  am,  'and  I 
am  a  sinner  indeecl !)  Lord,  take  therefore  this 
opportunity,  and  magnify  thy  grace  in  the  »al- 
vation  of  my  soul,  through  thy  son  Jesus 
Christ.     Amen. 

Christian.  And  did  voi;  do  as  voti  were  bid- 
den ? 

Ifope/ul.  Yes,  over,  and  over,  and  over. 

C/iriKfinn.  And  did  tin-  Father  reveal  the  Son 
to  you  ? 

Hopeful.  Not  at  first,  nor  second,  nor  thinly 
nor  fourth,  nor  fifth,  no,  nor  sixth  time  eithcr.f 

Christian.  What  did  you  do  then? 

Hopiful.  What?  why  I  could  not  tell  what 
to  do. 

Christian.  Had  you  not  thoughts  of  leaving 
off  prayi?ig? 

Hoprful.  Yi'S,  and  a  hundred  times  twice  told. 

Christian.  And  what  was  the  reason  you  did 
not? 

Hoprfnl.  I  believed  that  that  was  true  which 
had  been  told  me,  to  wit,  that  without  the 
righteousness  of  this  Christ,  all  the  world 
could  n<it  save  me;  and  therefore,  thought  I 
with  myself,  If  I  leave  ofT  I  die,  and  I  can  but 
die  at  the  throne  of  grace.  And  withal  this 
came  into  my  mind,  "  If  it  tarry,  wait  for  it; 
because  it  will  surely  come,  and  will  not  tarry." 
Hab.  ii.  3.  8o  I  continued,  until  the  Father 
showecl  me  his  Son. J 

Christian.  And  how  wjus  he  revealed  unto 
you? 

Hopeful.  I  did  not  see  him  with  my  bodily 
eyes,  but  with  the  eyes  of  my  understanding, 
(Eph.  i.  18,  111,)  and  thus  it  was: — One  day  I 
w:ls  very  sad,  I  think  sadder  than  at  any  ono 
time  of  my  life;  and  this  sadness  was  through 
a  fresh  sight  of  the  greatnesii  and  vilencss  of 
my  sins.     And  as  I  was  then  iofi!:'--  -  •"  -  noth- 

begins  to  neck  the  Lord.     Itut  hehn-  '  bfal 

word  of  promiio,  "  Seek  and  yo  *ball  find,"  ia,  Luk« 
si.  9. 

I  The  true  nature  of  faith  i«,  to  belirrr  and  re«t 
upon  the  word  of  truth,  and  wail  wiib  bumMc  fer- 
rcnoy  of  (ool  for  the  promiied  eomfurt.  That  faith 
which  ii  the  (ifl  of  tiod,  Iradi  the  toul  to  w>ii  iipoa 
and  cry  to  (Sod,  and  not  lo  reil  till  it  ha>  fiir,'-  I'lr«*e4 
Irttlmony  from  (Sod,  of  inlerent  in  the  luve  an. I  favt^tf 
of  Uod  in  Je*as  C'hriit.    Dat  oh,  how  many  prof* 

re>(  ahurt  of   (bu  '. 


160 


BUNYAN'S  COMPLETE    WOEKS. 


ing  but  liell,  and  the  everlasting  damnation  of 
my  soul,  suddenly,  as  I  thought,  I  saw  the 
Lord  Jesus  look  down  from  heaven  upon  me, 
and  saying,  "  Believe  on  the  Lord  Jesus  Christ, 
and  thou  shalt  be  saved."  Acts  xvi.  30,  31. 

But  I  replied,  "  Lord,  I  am  a  great,  a  very 
great  sinner:"  and  he  answered,  "My  grace  is 
sufficient  for  thee."  Then  I  said,  "  But,  Lord, 
what  is  believing?"  And  then  I  saw  from  that 
saying,  "He  that  cometh  to  me  shall  never 
hunger,  and  he  that  believeth  on  me  shall 
never  thirst,"  (John  vi.  35,)  that  believing  and 
coming  was  all  one ;  and  that  he  that  came, 
that  is,  ran  out  in  his  heart  and  affection  after 
salvation  by  Christ,  he  indeed  believed  in 
Christ.  Then  the  water  stood  in  mine  eyes, 
and  I  asked  further,  "  But,  Lord,  may  such  a 
great  sinner  as  I  am  be  indeed  accepted  of 
thee,  and  be  saved  by  thee  ?"  And  I  heard 
him  say,  "  And  him  that  cometh  to  me,  I  will 
in  no  wise  cast  out."  John  vi.  37.  Then  I 
said,  "  But  how.  Lord,  must  I  consider  of  thee 
in  my  coming  to  thee,  that  my  faith  may  be 
placed  aright  upon  thee?  Then  he  said, 
"  Christ  came  into  the  world  to  save  sinners :" 
"  he  is  the  end  of  the  law  for  righteousness  to 
every  one  that  believeth :"  "  he  died  for  our 
sins,  and  rose  again  for  our  justification  :"  "  he 
loved  us,  and  washed  us  from  our  sins  in  his 
own  blood :"  he  is  Mediator  betwixt  God  and 


us :  "  be  ever  liveth  to  make  intercession  foi 
us."  1  Tim.  i.  15;  Rom.  x.  4;  Heb.  vii.  24,  25. 
From  all  which  I  gathered,  that  I  must  look 
for  righteousness  in  his  person,*  and  for  satis- 
faction for  my  sins  by  his  blood  ;  that  which 
he  did  in  obedience  to  his  Father's  law,  and  in 
submitting  to  the  penalty  thereof,  was  not  for 
himself,  but  for  him  that  will  accept  it  for  his 
salvation,  and  be  thankful.  And  now  was  my 
heart  full  of  joy,  mine  eyes  full  of  tears,  and 
mine  afiections  running  over  with  love  to  the 
name,  people,  and  ways  of  Jesus  Christ. 

Christian.  This  was  a  revelation  of  Christ  to 
your  soul  indeed:  but  tell  me  particularly 
what  effect  this  had  upon  your  spirit. 

Hopeful.  It  made  me  see  that  all  the  world, 
notwithstanding  all  the  righteousness  thereof, 
is  in  a  state  of  condemnation :  it  made  me  see 
that  God  the  Father,  though  he  be  just,  can 
justly  justify  the  coming  siuuer:  it  made  me 
greatly  ashamed  of  the  vileness  of  my  former 
life,  and  confounded  me  with  the  sense  of  mine 
own  ignorance ;  for  there  never  came  thought 
into  my  heart,  before  now,  that  showed  me  so 
the  beauty  of  Jesus  Christ ;  it  made  me  love  a 
holy  life,  and  long  to  do  something  for  the 
honour  and  glory  of  the  Lord  Jesus :  yea,  I 
thought  that,  had  I  now  a  thousand  gallons  of 
blood  in  my  body,  I  could  spill  it  all  for  the 
sake  of  the  Lord  Jesus 


CHAPTER    XIX. 


The  Pilgrims  have  another  cojiference  with  Ignorance. 


I  SA"W  then  in  my  dream,  that  Hopeful  looked 
back  and  saw  Ignorance,  whom  they  had  left 
behind,  coming  after :  Look,  said  he  to  Chris- 
tian, how  far  yonder  youngster  loitereth  behind. 

Christian.  Ay,  ay,  I  see  him :  he  careth  not 
for  our  company. 

Hopeful.  But  I  trow  it  would  not  have  hurt 
him,  had  he  kept  pace  with  us  hitherto. 

Christian.  That  is  true ;  but  I'U  warrant  you 
he  thinketh  otherwise. 

Hopeful.  That  I  think  he  doth :  but,  how- 
ever, let  us  tarry  for  him.     So  they  did. 

Then  Christian  said  to  him.  Come  away, 
man :  why  do  you  stay  so  behind  ? 

*  Reader,  never  think  that  you  are  fully  convinced 
of  the  whole  truth;  nor  beliere  fully  on  Christ  accord- 
ing to  the  Scriptures,  unless  you  have  seen  as  much 
need  of  Christ's  glorious  righteousness  to  justify,  as 
of  his  precious  blood  to  pardon  you.     Both  are  re- 


Ignorance.  I  take  my  pleasure  in  walking 
alone,  even  more  a  great  deal  than  in  com- 
pany ;  unless  I  like  it  better. 

Then  said  Christian  to  Hopeful,  (but  softly,) 
Did  not  I  tell  you  he  cared  not  for  our  com- 
pany, but,  however,  said  he.  Come  up,  and  let 
us  talk  away  the  time  in  this  solitary  place. 
Then,  directing  his  speech  to  Ignorance,  he 
said,  Come,  how  do  you?  how  stauds  it  be- 
tween God  and  your  soul  now? 

Ignorance.  I  hope  well,  for  I  am  always  full 
of  good  motions,  that  come  into  my  mind  to 
comfort  me  as  I  walk.f 

Christian.  What  good  motions  ?  pray  tell  us. 

vealed  in  the  Gospel;  both  are  the  objects  of  faith  :  by 
both  is  the  conscience  pacified,  tho  heart  purified,  the 
soul  justified,  and  Jesus  glorified,  in  the  heart,  lip  and 
life. 

■j"  Many  sincere  souls  are  often  put  to  a  stand,  while 


THE   PILGRIM'S  PROGRESS. 


161 


Jfj.ioranrf.  Why  I  think  of  God  and  heaven. 

OirMi'tn.  S<)  <\u  the  tlovils  and  daiunod  souls. 

I'jnurance.  Hut  I  tliink  of  tlicni  and  do»ire 
them. 

Chriftian.  So  do  many  that  are  never  like  to 
come  there.  "  The  soul  of  the  sluggard  de«ire.s, 
and  hath  nothing."  Prov.  xiii.  4. 

Irfuoranc.  lUit  I  think  of  them,  and  leave 
all  for  them 

Chrittinn.  That  I  doubt :  for  It-aving  of  all 
b  an  hard  matter ;  yea,  a  harder  matter  than 
many  are  aware  of  lUit  why,  or  by  what,  art 
thou  persuaded  that  thou  luwt  left  all  for  God 
and  heaven? 

Ljnoranrr.  My  heart  tolls  me  so. 

Chriftinn.  Tlie  wise  man  says,  "  Ht-  that 
trusts  his  own  heart  is  a  fool."  Prov.  xxviii.  liO. 

Ignorance.  This  is  spoken  of  an  evil  heart; 
but  mine  is  a  good  one. 

Chrittian.  But  how  dost  thou  prove  that? 

Jgnorancf.  It  comforts  me  in  hopes  of  heaven. 
•  Chriftian.  That  may  he  through  it8  deceit- 
fulness;  for  a  man's  heart  may  minister  com- 
fort Vi  him  in  the  hopes  of  that  thing  for 
which  he  has  yet  no  ground  to  hope. 

JijnoraiKY.  IJut  my  heart  and  life  agree  to- 
getlier ;  and  tlierefore  my  hope  Ls  well  groundcni. 

Christian.  Who  told  thee  that  thy  heart  and 
life  agree  together? 

Ignorance.  My  heart  tells  me. 

Christian.  "  A-il:  vvj  j'tllow  if  I  be  a  thief." 
Tliy  heart  tells  thee  so!  E.xcept  the  w«ird  of 
(lod  beareth  witness  in  this  matter,  other  tes- 
timony is  of  no  value. 

Ignorance.  Hut  is  it  not  a  gfxHl  heart  that 
has  goo<l  thouirhts?  and  is  not  that  a  gotnl  life 
that  is  accortling  to  (JimI's  commandments? 

Christian.  Yes,  that  is  a  giMnl  heart  that  hath 
good  thoughts,  and  that  is  a  good  life  that  is 
according  to  Gmi's  oommandmentM;  but  it  is 
one  thing  indeed  to  have  these,  and  another 
thing  only  to  think  so. 

Ignorance.  Pray,  what  count  you  good 
thoughts,  and  a  life  according  to  Gml's  com- 
mandments ? 

th«j  finJ  ftod  feel  the  workiagf  of  eorraption  in  their 
Daturr,  and  whrn  (hcjr  bear  other*  talk  n>  hi|;hlj  of 
themtelve*  wilhoat  anj  coinplaiiunK*  of  the  plagu« 
of  (h«ir  hrartii.  Hut  all  thi<  is  from  the  iKnuranc*  of 
their  own   hearts;    and   pride   »nii   irif-rii.'  < 

harden  them  againit  feeling  it*  Uc«|>eral<' 
Itut  divine  teaching  cause*  a  Chridian  tn  .•<  < ,  kn'W, 
and  foal  the  wortt  of  himielf,  that  he  tamy  glory  of 
nothing  in  or  of  hiatelf,  bat  that  all  hi*  glorying 
(hoald  b«  of  what  pr««ioa«  Chriit  it  to  him,  and  what 
he  la  in  Chri*t.  8e«  tb«  coa\j*rj  of  all  this  axenpli- 
11 


Christian.  There  are  grKKl  th  ughts  <.f  diven 
kinds;  some  n-speeting  ourselves;  some,  God* 
8on>e,  Christ ;  ami  s«jme,  other  thinL'?*. 

Ignorance.  What  be  gixxl  thoughts  re>«pecting 
ourselvt-s? 

Christian.  Such  as  agree  with  the  word  of 
God. 

Ignorance.  Whon  ilo  dur  thoughts  of  our- 
selves agr«'e  with  the  word  of  (iml? 

Christian.  When  we  juiss  the  same  Judgment 
upon  our>«elves  which  the  word  paxsiii.  To 
explain  myself:  the  wonl  of  CumI  wiith  of  per- 
sons in  a  natund  condition,  "There  in  none 
righteous,  there  is  n(»ne  that  docth  go<Kl."  It 
sjiith  also,  that  "  ever>'  imagination  of  the  heart 
of  a  nnm  is  only  evil,  and  that  continually." 
(Jen.  vi.  f);  Kom.  iii.  And  again,  "The  im 
agination  of  man's  heart  is  evil  from  his  youth." 
Now  then,  when*  we  think  thus  of  ourHelvcM, 
having  sense  thereof,  then  are  our  thoughts 
go(Kl  ones,  because  according  to  the  word  of 
God. 

Ignorance.  I  will  never  believe  that  my  heart 
is  thus  bad.*^ 

Christian.  Therefore  thou  never  hadst  one 
good  thought  concerning  thyself  in  thy  life. 
But  let  me  go  on.  As  the  word  passt'th  a 
judgnjent  upon  our  heart,  so  it  paH>cth  a 
judgment  upon  our  ways;  and  wiien  the 
thoughts  of  our  heart.*  ami  ways  agree  with  the 
judgment  which  the  word  givi'th  of  both,  then 
are  both  goml,  because  agn-oing  thereto. 

Ignorance.  Make  out  your  meaning. 

Christian.  Why  the  word  of  Gmi  saith,  that 
man's  ways  arc  cr«K>ked  ways,  not  gcxnl,  but 
perverse:  it  saith,  they  are  naturally  out  of 
the  good  way,  that  they  have  not  known  it. 
Ps.  exxv.  5;  Prov.  ii.  l/i.  Now  when  a  man 
thus  thinketh  of  his  ways  ;  I  say,  when  he  doth 
sensibly,  and  with  heart-humiliation,  thus 
think,  then  hath  he  giM*d  thoughts  of  his  own 
ways,  because  his  thoughts  now  agree  with  the 
judgnjent  of  the  wortl  of  (J«d. 

Ignorance.  What  are  good  thoitghtMConcc>ro- 
ing  Ood  ? 


fled  In  Tgouranoe,  lo  whom  we  l>rn>>M.  a<  in  a  inirror, 
mnnr  profei^'oirii  who  tre  ilranicer*  to  their  own  haMia; 
bonce  are  deceived  into  rain  •elf-eunflt  ence. 

*  No;  no  man  nalurallv  can.  Hut  Ihii  i*  a  tur* 
•ign  that  the  light  from  hearrn  hath  not  tcI  •hiBv4 
into  the  heart,  and  made  it  maoifral,  h"W  •ii|>«>rl»- 
tiTfly  wicked  the  heart  i«,  and  c'>n»r<jurntlT.  how  il 
deceive*  ignorant  prufe**ort  with  a  nuliuo  of  being 
good  in  thrro»elve«,  and  kcep»  them  from  wbollv  t*\y- 
ing  apon  Chriit'i  atoneoienl  for  pardon  and  JuaUftr* 
tien  nnto  life. 


162 


BUXYAX'S  COMPLETE   WORKS. 


Christian.  Even,  as  I  liavo  said  concerning 
ourselves,  when  our  thoughts  of  God  do  agree 
with  what  the  word  saith  of  liim ;  and  that  is, 
when  we  think  of  his  being  and  attributes  as 
the  word  hath  taught;  of  which  I  cannot  now 
discourse  at  large.  But  to  speak  of  him  in 
reference  to  us ;  then  we  have  right  thoughts 
of  God,  when  we  thiiik  that  he  knows  us  better 
than  we  know  ourselves,  and  can  see  sin  in  us, 
when  and  where  we  can  see  none  iu  ourselves : 
when  we  think  he  knows  our  inmost  thoughts, 
and  that  our  heart,  with  all  its  depths,  is  al- 
ways open  unto  his  eyes :  also  when  we  think 
that  all  our  righteousness  stinks  in  his  nostrils, 
and  that  therefore  he  cannot  abide  to  see  us 
stand  before  him  in  any  confidence,  even  in  all 
our  best  performances. 

Ignorance.  Do  you  think  that  I  am  such  a 
fool  as  to  think  God  can  see  no  further  than  I? 
or  that  I  would  come  to  God  in  the  best  of  my 
performances  ? 

Christian.  Why,  how  dost  thou  think  in  this 
matter  ? 

Ignorance.  Why,  to  be  short,  I  tliink  I  must 
believe  in  Christ  for  justification. 

Christian.  How?  think  thou  must  believe  in 
Christ  when  thou  seest  not  thy  need  of  him ! 
Thou  neither  seest  thy  original  nor  actual  in- 
firmities ;  but  hast  such  an  opinion  of  thyself, 
and  of  what  thou  doest,  as  plainly  renders 
thee  to  be  one  that  did  never  see  a  necessity 
of  Christ's  personal  righteousness  to  justify 
thee  before  God.*  How  then  dost  thou  say,  I 
believe  in  Christ? 

Ignorance.  I  believe  well  enough  for  all  that. 

Christian.  How  dost  thou  believe? 

Ignorance.  I  believe  that  Christ  died  for  sin- 
ners ;  and  that  I  shall  be  justified  before  God 
from  the  curse,  through  his  gracious  acceptance 

*  Here  we  see  how  naturally  the  notion  of  man's 
rightoouscess  blinds  his  ej'es  to,  and  keeps  his  heart 
from  believing,  that  Christ  alone  justifies  a  sinner  in 
the  sight  of  God:  and  yet  such  talk  of  believing,  but 
their  failh  is  only  fancj'.  They  do  not  believe  unto 
riyhteoiigiirss,  but  imagine  they  have  now,  or  shall  get 
a  righteousness  of  their  own,  some  how  or  other. 
Awful  delusion  ! 

t  Here  is  the  very  essence  of  that  delusion  which 
works  by  a  lie,  and  so  much  prevails,  and  keeps  up  an 
unscriptural  hope  in  the  hearts  of  so  many  profes- 
sors. Do,  reader,  study  this  point  well ;  for  here 
seems  to  be  a  show  of  scriptural  truth,  while  the 
rankest  poison  lies  concealed  in  it.  For  it  is  ut- 
terly subversive  of,  and  contrary  to,  the  faith  and 
hope  of  the  Gospel. 

X  Under  these  four  heads,  we  have  a  most  excellent 
detection  of  a  presumptive  and  most  dangerous  error 


of  my  obedience  to  his  laws.  Or  thus,  Christ 
makes  my  duties,  that  are  religious,  acceptable 
to  his  Father  by  virtue  of  his  merits,  and  so 
shall  I  be  justified.! 

Christian.  Let  us  give  an  answer  to  thi.s 
confession  of  thy  faith. 

1.  Thou  believest  with  a  fantastical  faith , 
for  this  faith  is  no  whore  described  in  the 
word. 

2.  Thou  believest  with  a  false  faith ;  be- 
cause thou  takest  justificatioi\  f?-om  the  per- 
sonal righteousness  of  Christ,  and  appliest  it 
to  thy  own. 

3.  This  faith  maketh  not,  Christ  a  justifier 
of  thy  jjerson,  but  of  thy  actions;  and  of  thy 
person  for  thy  actions'  sake,  which  is  false. 

4.  Therefore  this  faith  is  deceitful,  even 
such  as  will  leave  thee  under  wrath  in  the 
day  of  God  Almighty:  for  true  justifying 
faith  puts  the  soul,  as  sensible  of  its  lost  con- 
dition by  the  law,  upon  fleeing  for  refuge 
unto  Christ's  righteousness,,  (which  righteoufi- 
ness  of  his  is  not  an  act  of  grace,  by  which  he 
maketh  for  justification,  thy  obedience  accepted 
of  God,  but  his  personal  obedience  to  the  law, 
in  doing  and  suffering  for  us  what  that  re- 
quired at  our  hands:)  this  righteousness,  I 
say,  true  faith  accepteth ;  under  the  skirt  of 
w^hich  the  soul  being  shrouded,  and  by  it  pre- 
sented as  spotless  before  God,  it  is  accepted, 
and  acquitted  from  condemnation. |. 

Ignorance.  What !  would  ye  have  us  trust  to 
what  Christ  in  his  own  person  hath  done 
without  us?  This  conceit  would  loosen  the 
reins  of  our  lust,  and  tolerate  us  to  live  as  Ave 
list :  for  what  matter  how  we  live,  if  we  may 
be  justified  by  Christ's  personal  righteousness 
from  all,  when  we  believe  it  ?  || 

Christian.  Ignorance  is   thy  name ;  and  as 

which  now  greatly  prevails  ;  as  well  as  a  scriptural 
view  of  the  nature  of  true  faith,  and  the  object  it  fixes 
on  wholly  and  solely  for  justification  before  God,  and 
acceptance  with  God.  Reader,  for  th3'  soul's  sake  look 
to  thy  foundation.  See  that  you  build  upon  nothing 
in  self,  but  all  upon  that  sure  foundation  which  God 
hath  laid,  even  his  beloved  Son. 

II  No  sooner  can  you  propose  to  an  ignorant  pro- 
fessor, Christ's  righteousness  alone  for  justificatiou 
but  he  instantly  displays  his  ignorance  of  the  powei 
of  the  truth,  and  the  influence  of  faith,  by  crying  out, 
"Antinomianism !  Ob,  you  are  for  destroying  holi- 
ness at  the  root,  and  for  bringing  in  licentiousnesf 
like  a  flood !"  Thus  pride  works  by  a  lie,  and  is  sup- 
ported by  self-righteousness,  in  opposition  to  God'a 
grace,  and  submission  to  Christ's  righteousness.  This 
is  a  spreading  heresy  of  the  flesh,  which  most  draa<^ 
fully  prevails  at  this  day.     Be  not  deceived. 


THE  PILGRIM'S  PROGRESS. 


163 


thy  name  in,  .-so  art  thor  ;  even  this  thy  an- 
swer donion^ntrateth  wliat  I  say.  Ljunrunl 
thou  art  of  what  justifying  rigliteousness  is, 
and  as  hjnoranf  how  to  .secure  tliy  soul,  throuirh 
the  faith  of  it,  from  ilie  heavy  wratli  of  (lod. 
Yea,  thou  also  art  ij,'norant  of  the  true  etiV-ot 
■)f  saving  faith  in  this  righteousness  of  (.'iirist, 
wiiich  is  to  how  and  win  over  the  heart  to 
•  I'hJ  in  Christ,  to  love  his  nnme,  his  word, 
way.-i  and  people,  and  not  as  thou  ignorant ly 
i  magi  nest. 

Ifo/)f/uf.  Ask  him  if  ever  he  had  ("lirist  re- 
voale<l  to  him  from  heaven.* 

Ljiinrancf.  What !  you  are  a  man  for  rev- 
elations! I  do  helievethat  what  both  you 
and  all  the  rest  of  you  say  about  that  matter 
is  but  the  fruit  of  distnicted  brains. 

Ifoi>rj'ul.  Why,  man!  Christ  id  so  hid  in 
f?ml  from  the  natural  apprehensions  of  the 
rtt'sh,  that  he  cannot  by  any  man  be  savingly 
known,  unlesjj  God  the  Father  reveals  him  to 
them. 

Iijnoranre.  That  is  your  faith,  but  not  mine  : 
Vit  mine,  I  doubt  not,  is  jus  good  as  yours, 
though  I  have  not  in  my  head  so  many  whim- 
sies JUS  you. 

Christian.  Give  me  leave  to  put  in  a  word : 
Y(.u  ought  not  to  speak  so  slightly  of  this  mat- 
ter: for  this  I  boldly  unirm,  (even  as  my  good 
companion  hnth  done,)  that  no  man  can  know 
Jesus  Christ  but  by  the  revelation  of  the 
Father;  yea,  and  faith  too,  by  which  the  soul 
layeth  hold  upon  Christ,  (if  it  be  right,)  must 
be  wrought  by  the  exceeding  greatness  of  his  , 
mighty  |>ower,  (Matt.  xi.  27;  1  Cor.  xiii.  3;  \ 
Kph.  i.  18,  19;]  the  working  of  which  faith,  I 
perceive,  poor  Ignorance,  thou  art  ignonint  of. 

*  ThU,  bjr  natural  men,  ia  deemod  th«  rery  height 

of  vnthuDiasm  ;  but  •  npirilual  inan  knows  the  blc*««d- 
ne«<i,  anil  rrjoier*  in  the  ennifort  of  thi*.  It  in  n  clone 
qiir!ttion:  what  mar  wc  iind(>r!<tand  by  it?  Duubtirs* 
what  Paul  tncanii,  when  ho  unyf,  "  It  plcaj^rd  Ood  to 
i«Tcal  hit  Son  in  tav,"  (Gnl.  i.  IA:)  that  in,  he  had 
tucU  an  internal,  irpirituni,  cxpcrimrnlal  night  and 
knowlrdf^  of  Cbriat,  and  of  aaivatiun  by  him,  that 
bi<  heart  embraced  him,  hit  «oul  cleared  to  him,  hit 
•pirit  rejoiced  in  him  ;  hin  whole  man  wan  »wallowe<l 
op  with  thr  lore  of  him,  *n  that  he  crii-d  out  in  the 
joy  of  hit  »oul,  This  is  my  beloved  and  my  friend — 
my  Saviour,  my  Ood,  and  my  taUation.  Ilr  is  the 
chief  of  ten  thousand,  and  allnj^rther  lorrly.  We 
know  nolhinK  of  Christ  sarini;ly,  comfortably,  and 
exprrimentally,  till  he  it  plea«e<l  thus  to  reveal  him- 
self to  us.  Matt.  si.  37.  This  spiritual  reretation  of 
Chrvit  to  thn  heart,  is  a  ble<i<in  «  and  comfort  agree- 
able to,  and  conspqneni  upon,  Itelierinx  on  Christ,  at 
li-faled  outwardly  in  the  word.    Therefore  ercrj  •is- 


Be  awakened  then,  see  thine  own  wretched- 
nes.s,  ttn<l  flee  to  the  Lord  Jesu.s ;  and  by  hia 
righteousness,  which  is  the  righteousncMi  of 
G«h1,  (ff)r  he  himself  is  (uhI,)  thou  shall  be 
delivered  from  condemnation.! 

Jgnoraurf.  Ydu   go  so  fjust,   I    cjinnot    keep 
pace  with  y«)U :  do  you  go  on  before :   I  mu«l 
slay  a  while  behind. t 
,    Then  they  said — 

"  Well,  Ignorance,  wilt  thou  yet  foolish  be 
To  i<li(»ht  good  counsel,  ten  times  given  the*? 
And  if  thou  yet  refuse  it,  thou  shall  know, 
Kro  long,  the  evil  uf  thy  doing  so. 
Remember,  mnn,  in  time;  ttop,  do  not  fear; 
Good  counsel  taken  well,  saves;  therefore  hear, 
Uut  if  (hou  yet  shnlt  slight  it,  thou  wilt  be 
The  loser,  Igiiornnpo,  I'll  nnrrnnl  llur." 

Then  Christian  addressed  hiiiis,'|f  thus  to 
his  fellow : 

ChriMi'in.  Well,  come,  my  good  Ilfiiieful,  I 
perceive  that  thou  and  I  must  walk  by  our- 
.selves  again. 

So  I  saw  in  my  dream,  that  they  went  on 
apace  before,  and  Ignorance  he  came  hobbling 
after.  Then  sjiid  Christian  to  his  companion. 
It  pities  me  much  for  this  poor  mnn :  it  will 
certainly  go  ill  with  him  at  last. 

IIi>}>*-/iil.  Alas!  there  are  abun<laiice  in  our 
town  in  this  condition,  whole  families,  yea, 
whole  8treet«,  ami  that  of  pilgrims  too;  and 
if  there  be  so  many  in  our  parts,  how  many, 
think  you,  must  there  be  in  the  place  where 
he  was  born  ?  || 

Christian.  Indeed,  the  word  saith,  '"  He  hath 
blinded  their  eyes,  lest  they  should  see,"  etc. 

r.ut,  now  wf  are  by  ourselves,  what  ilo  vou 


cer«  aoD!  should  wait  and  look,  and  long  and  pray  for 
it.  Beware  you  do  not  denpise  it ;  if  you  do,  you  will 
betrnyyour  ignorance  of  tpiritual^hings,  as  Ignorane* 
did. 

t  That  tinner  is  not  thoroughly  awakened,  who  doM 
not  see  his  need  of  Christ's  righteousness  to  l>e  !!•• 
parted  to  him.  Nor  is  he  quickened  who  has  not  ll«{ 
to  Christ  at  the  end  of  the  law  for  righteouinetf  Ir 
everyone  who  l>elicvet.   Rom.  x.  4. 

X  Ignorant  profcstort  cannot  keep  pare  with  'f  ••• 
ttual  pilgrims,  nor  can  they  relish  the  dueirines  ol 
Christ  being  all  in  all,  in  the  matter  of  jnrtifleadoa 
and  salvation. 

1  Ignorance  hadi  Just  the  same  natural  noiiont  of 
•alvation  which  he  was  born  with,  only  he  ha-l  l>eeil 
langht  to  dress  them  up  by  the  art  of  •..phislry. 
Hence  it  it  they  have  so  mu'-h  a'.'i^  I"- I  i-i  ■  s  pro- 
fetaort  in  every  age.    Oh  what    ■  Ted 

fron   them,  to   be  tpirilually   •  -     ..  -iiglM 

ibo  tmlh  a«  ll  i*  in  Jesus .' 


164 


BUNYAN'S  COMPLETE   WORKS. 


think  of  such  men?  have  they  at  no  time, 
think  you,  convictions  of  sin,  and  so  conse- 
quently fear  that  their  state  is  dangerous  ? 

Hopeful.  Nay,  do  you  answer  the  question 
yourself,  for  you  are  the  elder  man. 

Chridian.  Then  I  say,  sometimes  (as  I 
think)  they  may;  but  they,  being  naturally 
ignorant,  understand  not  that  such  convictions 
tend  to  their  good;  and  therefore  they  do, 
desperately  seek  to  stifle  them,  and  presump- 
tuously continue  to  flatter  themselves  in  the 
way  of  their  own  hearts. 

Hopeful.  I  do  believe,  as  you  say,  that  fear 
tends  much  to  men's  good,  and  to  make  them 
right  at  their  beginning  to  go  on  pilgrimage. 

Christian.  Without  all  doubt  it  doth,  if  it  be 
right :  for  so  says  the  word,  "  The  fear  of  the 
Lord  is  the  beginning  of  wisdom."  Job  xxviii. 
28 ;  Ps.  cxi.  10 ;  Prov.  i.  7 ;  ix.  10. 

Hopeful.  How  will  you  describe  right  fear? 

Christian.  True  or  right  fear  is  discovered  by 
three  things:  1.  By  its  rise:  it  is  caused  by 
saving  convictions  for  sin.  2.  It  driveth  the 
soul  to  lay  fast  hold  of  Christ  for  salvation. 
3.  It  begetteth  and  continueth  in  the  soul  a 
great  reverence  of  God,  his  word  and  ways ; 
keeping  it  tender,  and  making  it  afraid  to  turn 
from  them  to  the  right  hand  or  the  left ;  to  any 
thing  that  may  dishonour  God,  break  its 
peace,  grieve  the  Spirit,  or  cause  the  enemy  to 
speak  reproachfully. 

Hopeful.  Well  said ;  I  believe  you  have  said 
the  truth.  Are  we  now  almost  got  past  the 
Enchanted  Ground  ? 

Christian.  Why?  art  thou  weary  of  this 
discourse  ? 

Hopeful.  No,  verily,  but  that  I  would  know 
where  we  are. 

Christian.  We  have  not  now  above  two  miles 
further  to  go  thereon.  But  let  us  return  to  our 
matter :  Now  the  ignorant  know  not  that  such 
convictions,  that  tend  to  put  them  in  fear,  are 
for  their  good,  and  therefore  they  seek  to  stifle 
them. 

Hopeful.  How  do  they  seek  to  stifle  them? 

*  Pitiful  old  lelf-  holiiiesx.  Mind  this  phrase.  Far 
was  it  from  the  heart  of  good  Mr.  Bunj-an  to  decrj^  real 
holiness.  I  suppose  he  was  never  charged  with  it;  if 
he  was,  it  must  be  by  such  who  strive  to  exalt  their 
own  holiness  more  than  Christ's  righteousness;  if  so, 
it  is  pitiful  indeed.  It  is  nothing,but  aelf-Jioliiiess,  or 
the  holiness  of  the  old  man  of  sin:  for  true  holiness 
gprings  from  the  belief  of,  and  love  to,  the  truth.  All 
besides  this  only  tendi  to  self-confidenoe  and  self-ap- 
plause. 

f  It  is  profitable  to  call  to  mind  one's  own  ignor- 
ance and  natural  depravity  when   in  our  unrenewed 


Christian.  1.  They  think  that  those  fears  are 
wrought  by  the  devil,  (thoitgh  indeed  they  are 
wrought  by  God;)  and  thinking  so,  they  resist 
them,  as  things  that  directly  tend  to  their 
overthrow.  2.  They  also  think  that  these 
fears  tend  to  the  spoiling  of  their  faith ;  when, 
alas  for  them,  poor  men  that  they  are  I  they 
have  none  at  all,  and  therefore  they  harden 
their  hearts  against  them.  3.  They  presume 
they  ought  not  to  fear,  and  therefore  in  despite 
of  them  wax  presumptuously  confident.  4. 
They  see  that  those  fears  tend  to  take  away 
from  them  their  pitiful  old  self-holiness,* 
and  therefore  they  resist  them  with  all  their 
might. 

Hopeful.  I  know  something  of  this  myself: 
before  I  knew  myself  it  was  so  with  me.f 

Christian.  Well,  we  will  leave  at  this  time 
our  neighbour  Ignorance  by  himself,  and  fall 
ujion  another  profitable  question. 

Hopeful.  With  all  my  heart :  but  you  shall 
still  begin. 

Christian.  Well,  then,  did  you  know  about 
ten  years  ago,  one  Temporary,  in  your  parts, 
who  was  a  forward  man  in  religion  then  ? 

Hopeful.  Know  him !  yes ;  he  dwelt  in  Grace- ' 
less,  a  town  about  two  miles  off"  of  Honesty, 
and  he  dwelt  next  door  to  one  Turnback. 

Christian.  Eight!  he  dwelt  under  the  same 
roof  with  him.  Well,  that  man  was  much 
awakened  once;  I  believe  that  then  he  had 
some  sight  of  his  sins,  and  of  the  wages  that 
were  due  thereto. 

Hopjeful.  I  am  of  your  mind,  for  (my  house 
not  being  above  three  miles  from  him)  he 
would  ofttimes  come  to  me,  and  that  with 
many  tears.  Truly  I  pitied  the  man,  and  was 
not  altogether  without  hope  of  him;  but  one 
may  see  it  is  not  every  one  that  cries,  Lord, 
Lord. 

Christian.  He  told  me  once,  that  he  was  re- 
solved to  go  on  a  pilgrimage,  as  we  go  now ; 
but  all  of  a  sudden  he  grew  acquainted  with 
one  Saveself,J  and  then  he  became  a  stranger 
to  me. 

estate,  to  excite  humility  of  heart,  and  thankfulness 
to  God,  who  made  us  to  differ,  and  to  excite  pity  to- 
wards those  who  are  walking  in  nature's  pride,  gelf- 
righteousness,  and  self-confidence. 

J  Saveaelf.  This  generation  greatly  abounds  among 
us.  Those  who  are  under  this  spirit  are  strangers  to 
themselves,  to  the  truths  of  God's  law  and  the  prom- 
ises of  his  Gospel,  and  so  consequently  are  strangers 
to  those  who  know  themselves  to  be  totally  lost;  are 
dead  to  every  hope  of  saving  themselves,  and  look  only 
to,  and  glory  only  in,  salvation  by  Jesus.  "  Two  can- 
not walk  together  except  they  be  agreed."  Amos  iii.  3. 


THE  PILGRIM'S  PROGRESS. 


165 


Hopeful.  Now,  since  we  are  talking  about 
him,  let  us  a  little  inquire  into  the  reitson  of 
the  sudden  backsliding  of  bim  and  «ome 
others. 

Christian.  It  may  be  very  profitable;  l)ut  do 
you  beijin. 

IIoi>eful.  Well  then,  there  are  in  my  judg- 
ment four  reasons  for  it: 

1.  Though  the  consciences  of  such  men  are 
hwakened,  yet  their  inimls  are  not  changed: 
therefore,  when  the  power  of  guilt  wcareth 
away,  that  which  provoketh  them  to  be  relig- 
ious ccitxeth:  wherefore  they  naturally  return 
to  their  old  course  agiiin ;  even  as  we  see  the 
dog  that  is  sick  of  what  ho  has  eaten,  so  long 
as  his  sickness  prevails  he  vomits  and  casts  up 
all :  not  that  he  d(»eth  this  of  free  mind,  (if  wo 
must  sjiy  a  dog  hath  a  mind,)  but  because  it 
troubleth  his  stomach;  but  now,  when  his 
sickness  is  over,  and  so  his  stomach  eased,  his 
desires  being  not  at  all  alienated  from  his 
\omit,  ho  turns  him  about,  and  licks  up  all ; 
aiid  so  is  it  true  which  is  written,  "  The  dog  is 
turned  to  his  own  vomit  again."  2  Pet.  ii.  22. 
Thus,  I  say,  being  hot  for  heaven,  by  virtue 
only  of  the  sense  and  fear  of  the  torments  of 
hell,  «s  their  sense  of  hell  and  fear  of  dam- 
nation chills  and  cools,  so  their  de-sires  for 
heaven  and  salvation  cool  also.  So  then  it 
comes  to  pass,  that  when  their  guilt  and  fear 
is  gone,  their  di^ires  for  heaven  and  happiness 
die,  and  they  return  to  their  course  again.* 

2.  Another  reason  is,  they  have  slavish  fears 
timt  do  overnnuster  them:  I  s]>eak  now  of  the 
fears  that  they  have  of  men;  "  for  the  fear  of 
man  bringeth  a  snare."  Prov,  xxix.  25.  So 
then,  though  they  seem  to  be  hot  for  heaven 
so  long  as  the  flames  of  hell  are  about  their 
ears,  yet,  when  that  terror  is  a  little  over,  they 
betake  them.<»«?lves  to  second  thoughts,  namely, 
that  it  is  good  to  be  wise,  and  not  to  run  (for 
they  know  not  what)  the  hazard  of  losing  all, 
or  at  least  of  bringing  themselves  into  un- 
avoidable and  unnecessary  troubles:  and  so 
Ihey  fall  in  with  the  world  ag:iin. 

3.  The  shame  that  attends  religion  lies  also 
as  a  bIfKrk  in  their  way:  they  are  proud  and 
haughty,  and  religion  in  their  eye  is  low  and 
contemptible:  therefore  when  they  have  lost 
their  8«ns«  of  hell  and  wrath  to  come,  they  re- 
turn again  to  their  former  course, 

4.  (Juilt,  and  to  nieditute  terror,  are  griev- 

*  A  traa  deMriptioD  of  (b«  •Ute  of  too  man/  pro- 
i  *H)n.  IIer«  im  the  r««4oo  wbj  *o  in*n/  Miat<,  m 
Ibcjr  «r«  oklled,  {\\\  »w»jr. 

t  S««  bow  frmduftlt J,  atap  bj  «te|\  •po*l*t««  go  back. 


ous  to  them;  they  like  not  to  see  their  uiiscrv 
before  they  come  into  it;  though  perhaps  ths 
sight  of  it  first,  if  they  love<l  that  sight,  might 
make  them  flee  whither  the  righteous  i\w  and 
are  safe;  but  because  they  do  as  I  hinti-d  be- 
fore, even  shun  the  thoughts  of  giiilt  and 
terror,  therefore,  when  once  they  are  rid  cf 
their  awakenings  about  the  terrors  and  wratb 
of  G<h1,  they  harden  their  hearts  gladly,  and 
choose  such  ways  its  will  harden  them  nioro 
and  more. 

Chrintiiin.  You  are  pretty  near  the  busincMs; 
for  tiie  bottom  of  all  is,  for  want  of  a  change 
in  their  mind  and  will.  And  therefure  they 
are  but  like  the  felon  that  standeth  before  the 
judge;  he  quakes  and  trembh>s,  and  seems  to 
re|>ent  most  heartily:  but  the  bottom  <if  all  is, 
the  fear  of  the  haltor;  not  that  he  hath  any 
detestation  of  the  oflencc;  as  is  evident,  be- 
cause, let  but  this  man  have  his  libeMy,  and 
he  will  be  a  thief,  and  so  a  rogue  still ;  wherean, 
if  his  mind  was  changed  he  would  be  otherwise. 

Hopeful.  Now  I  have  showed  you  the  reiLS(»ns 
of  their  going  back,  do  you  show  me  the  man- 
ner thereof. 

Chrintian.  So  I  will  willingly.  They  draw 
ofl"  their  thoughts,  all  that  they  may,  from  the 
remembrance  of  God,  death,  and  judgment  to 
come: — then  they  cast  off"  by  degrees  private 
duties,  jia  closet-prayer,  curbing  their  lust*, 
watching,  sorrow  for  sin,  Sec; — then  they  shun 
the  company  of  lively  an<l  warm  Christians; — 
after  that  they  grow  cold  to  public  duty;  as 
hearing,  reading,  godly  conference,  and  the 
like; — then  they  begin  to  pick  holes,  as  we 
say,  in  the  coats  of  some  of  the  g'xlly,  and 
that  devilishly,  that  they  may  have  a  seem- 
ing colour  to  throw  religion  (for  the  sake  of 
some  infirmities  they  have  8pie<l  in  them)  be- 
hind their  back; — then  they  begin  to  adhere 
to,  and  associate  thenuselves  with  carnal,  I'KMe, 
and  wanton  men ; — then  tl»ey  give  way  to  car- 
nal and  wanton  discourses  in  secret;  and  glad 
are  they  if  they  can  see  such  things  in  any  that 
are  counted  honest,  that  they  may  the  more 
Inildly  do  it  through  their  exaniple;  aft*r 
this,  they  l>egin  to  play  with  little  sins  o|M-nly' 
anci  then,  being  Imnlencil,  they  show  them- 
selves as  they  are.  Thus  being  laundied 
again  into  the  gulf  of  misery,  unhfw  a  miracle 
of  grace  prevent  it,  they  everhistingly  |>ori«h 
in  their  own  deeeivinir^.t 


It  b«Kin*  in  I  •  i* 

open  (ini  in  tl<.'  II.- .      •■....   .-     ■  •      '«  -rM 

to  forbidilrnT    wbjr   ii  coTelnu<n*««  e«llr4   idolalrjf 
UeoanM  whAtrrer  dr*wi  •«•/  tiM  b«*rt  from  Oo^ 


166 


BUNYAN'S  COMPLETE   WORKS. 


CHAPTER  XX. 

The  Pilyrims  travel  the  ])leasant  country  of  Beulah,  safely  2^<^iss  the  river  of  Death,  and 
are  admitted  into  the  glorious  city  of  God. 


NoAV  I  saw  in  my  dream,  that  by  this  time 
the  pilgrims  were  got  over  the  Enchanted 
Ground,  and  entering  into  the  country  of 
Beulah,  (Sol.  Song  ii.  10,  12;  Isa.  Ixii.  4,  12,) 
whose  air  was  very  sweet  and  plea-sant:  the 
way  lying  directly  through  it,  they  solaced 
themselves  there  for  a  season.  Yea,  here  they 
heard  continually  the  singing  of  birds,  and 
saw  every  day  the  flowers  appear  in  the  earth, 
and  heard  the  voice  of  the  turtle  in  the  Land. 
In  this  country  the  sun  shineth  night  and  day: 
wherefore  this  was  beyond  the  Valley  of  the 
Shadow,  of  Death,  and  also  out  of  the  reach  of 
Giant  Despair;  neither  could  they  from  this 
place  so  much  as  see  Doubting  Castle.*  Here 
they  were  within  sight  of  the  city  they  were 
going  to :  also  here  met  them  some  of  the  in- 
habitants thereof:  for  in  this  land  the  shining 
ones  commonly  walked,  because  it  was  upon 
the  borders  of  heaven.  In  this  land  also  the 
contract  between  the  bride  and  the  bridegroom 
was  renewed:  yea,  here,  "as  the  bridegroom 
rejoiceth  over  the  bride,  so  did  their  God  re- 
joice over  Ihem."  Here  they  had  no  want  of 
corn  and  wine ;  for  in  the  place  they  met  with 
abundance  of  what  they  had  sought  for  in  all 
their  pilgrimage.  Here  they  heard  voices  from 
out  of  the  city,  loud  voices,  saying,  "Say  ye  to 
the  daughter  of  Zion,  Behold,  thy  Salvation 
Cometh!  Behold,  his  reward  is  with  him!" 
Here  all  the  inhabitants  of  the  country  called 
them,  "  The  holy  people,  the  Eedeemed  of  the 
Lord,  sought  out,"  &c. 

Now,  as  they  walked  in  this  land,  they  had 
more  rejoicing  than  in  parts  more  remote  from 
the  kingdom  to  which  they  were  bound ;  and 

and  prevents  enjoying  close  fellowship  with  him, 
naturally  tends  to  apostacy  from  him.  Look  well  to 
your  huaits  and  affections.  Daily  learn  to  obey  that 
eOLoniand,  "  Keep  thy  heart  with  all  diligence,  for  out 
of  it  ire  the  issues  of  life."  Prov.  iv.  23.  If  you  neglect 
to  watch,  you  will  be  sure  to  smart  under  the  sense 
of  sin  on  earth  or  its  curse  in  hell,  "See  then  that  ye 
walk  circumspectly,  not  as  fools,  but  as  wise,  re- 
deeming the  time  because  the  days  are  evil."  Eph. 
V.  15. 

*  Oh  what  a  blessed  state!  what  a  glorious  frame 
of  the  soul  is  this !  Job  speaks  of  it  as  the  candle  of 
the  Lor  J  shining  upon  his  head.  Ch.  xxix.  3.  The 
tburch,  in  a  rapture  cries  out,  "  Sing,  0  heavens,  and 


draAving  near  to  the  city  they  had  yet  a  more 
perfect  view  thereof.  It  was  builded  of  jiearls 
and  precious  stones,  also  the  streets  thereof 
were  paved  with  gold ;  so  that,  by  reason  of  the 
natural  glory  of  the  city,  and  the  reflection  of 
the  sun-beams  upon  it.  Christian  with  desire 
fell  sick.  Hopeful  also  had  a  fit  or  two  of  the 
same  disease :  wherefore  here  they  lay  by  it  a 
while,  crying  out,  because  of  their  pangs,  "  If 
you  see  my  beloved,  tell  him  that  I  am  sick  of 
love.t " 

But,  being  a  little  strengthened,  and  better 
able  to  bear  their  sickness,  they  walked  on  their 
way,  and  came  yet  nearer  and  nearer,  where 
were  orchards,  vineyards  and  gardens,  and  their 
gates  opened  into  the  highway.  Now,  as  they 
came  up  to  these  places,  behold  the  gardener 
stood  in  the  way ;  to  whom  the"  pilgrims  said, 
"  Whose  goodly  vineyards  and  gardens  are 
these '?"  He  answered,  "  They  are  the  King's, 
and  are  planted  here  for  his  own  delight,  and 
also  for  the  solace  of  pilgrims."  So  the  gar- 
dener had  them  into  the  vineyards,  and  bid  them 
refresh  themselves  with  the  dainties,  (Deut. 
xxiii.  24:)  he  also  showed  them  there  the 
King's  walks  and  arbours,  where  he  delighted 
to  be:  and  here  they  tarried  and  slept. 

Now  I  beheld  in  my  dream,  that  they  talked 
more  in  their  sleep  at  this  time  than  ever  they 
did  in  all  their  journey :  and,  being  in  a  muse 
thereabout,  the  gardener  said  even  ,  to  me, 
"  Wherefore  musest  thou  at  the  matter  ?  It 
is  the  nature  of  the  grapes  of  these  vineyards, 
to  go  down  so  sweetly  as  to  cause  the  lips  of 
them  that  are  asleep  to  speak." 

So  I  saw  that  when  they  awoke,  they  ad- 
be  joyful,  0  earth;  break  forth  into  singing,  0  moun- 
tains, for  the  Lord  hath  comforted  his  people."  Isa. 
xxix.  13.  Paul  calls  this  "  the  fulness  of  the  blessing 
of  the  Gospel  of  peace."  Rom.  xv.  29.  Oh  rest  not  short 
of  enjoying  the  full  blaze  of  Gospel  peace  and  spir- 
itual joy. 

■(•  See  what  it  is  to  long  for  the  full  fruition  of  Jesus 
in  glorj'.  Some  have  been  so  overpowered  hereby, 
that  their  earthen  vessels  were  ready  to  burst :  their 
frail  bodies  have  been  go  overcome,  that  they  have 
cried,  Lord,  hold  thine  hand,  I  faint,  I  sink,  I  die,  with 
a  full  sense  of  thy  precious,  precious  love.  Covet  earn- 
estly this  best  gift,  Loveu  Lord,  she'd  it  more  abund 
antly  abroad  in  these  cold  hearts  of  ours ! 


Tilt:  riUilLlMS   PROGRESS. 


1U7 


dressed  thentselves  to  go  up  to  the  oity.  But,  I 
as  I  said,  tlu'  rcHectioa  of  the  sun  upon  the  j 
city,  for  the  city  was  pure  gold,  (Uev.  xxi.  18;  | 
2  Cor.  iii.  18,)  \vii»  so  cxtreuiely  jjlorious,  that  , 
they  could  not  as  yet  with  open  face  heliold  it,  | 
but  throu<!:h  an  instrunient  made  for  tliat  pur-  | 
poae.  So  I  saw  tliat  as  they  went  on  there  ujet 
them  two  men  in  raiment  that  sitono  like  gold, 
aliio  theii  faces  shone  as  the  li};ht. 

The!»c  men  aske«.l  the  pilgrims  whence  they 
came?  ami  Ihey  tnUl  tliem.  Tiiey  also  :i.sked 
Uiem  where  they  had  Unlged,  what  dithenlties 
and  dangers,  what  comforts  and  ple:u<*nres,  they 
had  met  with  in  the  way?  and  they  told  them. 
Then  sjiid  the  men  that  met  them,  "  You  have 
but  tw«)  diniculti(>M  more  to  meet  with  and  then 
you  are  in  ttie  city."* 

Christian  then  and  his  companion  itskcd  the 
men  to  gr>  along  with  them  :  so  they  told  them 
they  would:  Hut,  said  they,  you  nitist  obtain  it 
by  your  own  faith.  So  I  saw  in  my  dream  that 
they  went  on  together  till  they  came  in  sight 
of  the  g:ite. 

Now  I  further  saw,  that  betwixt  them  and 
the  gate  wits  a  river;  but  there  was  no  bridge 
to  go  over:  the  river  was  very  deep.  .\t  the 
sight  therefore  of  this  river,  the  pilgrims  were 
much  stunned  ;  but  the  men  that  went  with 
them,  said,  "  You  must  go  tiirough,  or  you  can- 
not come  at  the  gate."t 

The  pilgrims  then  lx*gan  to  inquire,  if  there 
was  no  oth.r  way  to  the  gate?  to  wliich  they 
answered,  "  Yes  ;  but  there  hath  not  any,  save 
two,  to  wit,  Enoch  arul  Elijah,  been  pern^itted 
to  tread  that  path,  since  the  foundation  of  the 
world,  nor  shall  utitil  the  last  trumpet  shall 
sound."  The  pilgrims  then  (especially  Chris- 
tian) beg:ui  to  despond  in  their  minds,  and 
looked  this  way  and  that,  but  no  way  could  be 

•  What  Ktv  thcjc  two  dillicnltic*  ?  are  thry  not  death 
without,  and  unhvlicf  within?  It  i«  through  the  lat- 
ter that  the  former  ii  at  all  di.<tro<i!<in;;  to  u«.  Oh  for 
a  ftrunit  world -concjucrinf;,  ain-»u>>duin);,  doath-orcr- 
eomiiiK  faith,  in  lifo  and  death  !  Jp«(i«,  Maxtor,  (peak 
Ihtf  word,  unbrlief  »hall  fire,  our  faith  ihall  not  fail, 
and  our  hope  ihall  be  uteady. 

I  Well,  now  the  pilgrim*  must  m<-ct  with,  and  en- 
ooanter  their  la«t  enemy,  death.     When  ho  utarc*  them 
Ic  the  face,  their  fear*  arite.     Throu)(b  the  river  they 
innit  go.     What  hare  they  to  look  at  ?  what  they  are 
in  themtelre*,  or  what  they  have  done  and  been  7    No; 
•nly  the  «ame  Jciu*  who  conquered  death  for  u«,  and 
•an  and  will  overcome  the  fear  of  death  in  u*. 
{  Faith  build*  a  brii|f(e  aero**  the  Kulf  of  death  ; 
n-n'h'a  terror  i*  the  munntain  faith  remove*, 
T   '  :^tith  di*arm«  dr«truc(ion ;  and  al>iK>lvca 
>'rt>in  every  elanurutt*  ebarga  tb*  guiltloM  tOMb. 


found  by  them,  by  wliieh  they  might  ct>eu|)« 
the  river.  Then  tlu-y  jusked  the  men,  "  If  the 
waters  were  all  of  u  depth  ■.'"  they  taid,  "  No  ;" 
yet  they  could  not  help  them  in  ilmi  cjwe; 
"For  (said  they)  y(.u  shall  find  it  deeper  oi 
shallower,  as  you  believe  in  the  King  of  the 
place."! 

They  then  addressed  themiudvcNto  the  water, 
and  entering,  Chri>lian  began  :  '  I(i\- 

ing  out  to  his  gcMnl  iViiiiil  lloj  .^1  "  1 

sink  in  deep  waters;  billows  gt.  o^er  mv  hcuil, 
all  \\'\>  waves  go  over  me.     Selah." 

Then  said  tiie  other,  "  \W  of  pMi»l  cheer,  my 
brother,  I  feel  the  bottom,  and  it  i^  good."  Then 
said  Christian.  "  Ah !  my  friend,  the  sormw  of 
death  hath  compas-sed  me  ul)<)Ut,  I  shall  not  mh* 
the  land  that  Hows  with  milk  ami  honey."  And 
with  that  a  great  darkne.-<s  and  horror  fell  u|Kin 
Cliri>tiu!i,  so  that  he  could  not  see  bifi»re  him. 
Al>o  he  in  a  great  measure  lo.-*!  his  smst-s,  so 
that  he  could  neither  remember  nor  orderly 
talk  of  any  of  those  sweet  refreshments  that 
he  had  met  with  in  the  way  of  his  pilgrir 
Hut  all  the  words  that  he  s|>ake  still  te: 
discover  that  he  had  horror  of  iiir..!,  an>! 
fears  that  he  should  die  in  that  ri\i  r,  :in<i  i 
obUiin  entrance  in  at  the  gate.  Here  also,  :u 
they  that  sto<Kl  by  pereeivitl,  he  w.ts  much  in 
the  troublciiome  thoughts  of  the  sins  that  he 
had  committed,  lM)th  since  and  before  he  began 
to  be  a  |>ilgriin.  It  was  also  ob>ervi  i|,  that  he 
was  troubled  with  apparitions  of  hobgoblin» 
and  evil  spirits;  for  ever  and  anon  he  wmilil 
intimate  so  much  by  wortLs.]|  Hopeful  : 
fore  here  had  much  ado  to  keep  his  bn  :..  .  . 
head  above  water;  yea,  sometimes  he  wouhl  be 
quite  gone  down,  and  then,  ere  a  while,  would 
rise  up  again  half  dead.  lIo]K-ful  did  also  en- 
deavour to  comfort  him,  saying,  "  Brother,  1 

For  faith  view*,  tru*t*  in,  nnd  rilic*  upon,  the  word  of 
Chri«t,  for  nalvatiun  in  the  victory  of  l'hri;>l  over  >in, 
death  and  hell.  Thrrrfure,  in  every  thing  we  •hall 
always  prove  the  truth  of  our  I^ird'*  word*,  "Afcord- 
ing  to  your  faith  b«  it  unto  you."  M«tt.  ix.  2V.  Oh 
what  support  in  death,  to  have  Jc*u*  our  triuuiphaul 
conqueror  to  look  unto,  who  ha*  dii>arwii-d  death  of  hi* 
•ting,  and  swallowed  up  death  in  lii«  vieiury  '. 

I  What!  after  all  the  past  ble«*ed  eiiM-neoe*  that 
Christian  had  enjoyed  of  hi*   Lor.l-  i  .  .>.-r.  :    »r.  i,.t, 
and  prrnonce  with  him,  hi*  holy  tr.> 
coly  consolation*,  ia  all  .-.in.-   t..  u 

kDow  "  the  last  enemy  i  i 
1  Cor.  IT.  2t!.     Sfi"" 
buay  with  Goif*  |  < 

'.!«.     Fork* 


168 


BUNYAN'S  COMPLETE   WORKS. 


see  the  gate,  and  men  standing  by  to  receive 
us ;"  but  Christia  a  Avould  answer,  ''  It  is  you, 
it  is  you  they  wait  for ;  you  have  been  Hope- 
ful ever  since  I  knew  you."  "And  so  have 
you,"  said  he  to  Christian.  "  Ah,  brother,"  said 
he,  "  surely  if  I  was  right  he  would  now  rise 
to  help  me ;  but  for  my  sins  he  hath  brought 
me  into  the  snare,  and  hath  left  me."  Then 
said  Hopeful,  "  My  brother,  you  have  quite  for- 
got the  text,  where  it  is  said  of  the  wicked, 
'There  are  no  bands  in  their  death,  but  their 
strength  is  firm;  they  are  not  troubled  as 
othei  men,  neither  are  they  plagued  like  other 
men.^  These  troubles  and  distresses  that  you 
go  through  in  these  waters,  are  no  sign  that 
God  hath  forsaken  you;  but  are  sent  to  try 
you,  whether  you  will  call  to  mind,  that  which 
heretofore  you  have  received  of  his  goodness, 
and  live  upon  him  in  your  distresses." 

Then  I  saw  in  my  dream  that  Christian  was 
in  a  muse  a  while.  To  whom  Hopeful  added 
these  words,  "  Be  of  good  cheer,  Jesus  maketh 
thee  whole."  *  And  with  that  Christian  brake 
out  with  a  loud  voice,  "  Oh,  I  see  him  again ! 
and  he  tells  me,  '  When  thou  passest  through 
the  waters,  I  will  be  with  thee ;  and  through 
the  rivers,  they  shall  not  overflow  thee.' "  Isa. 
xliii.  2.  Then  they  both  took  courage,  and  the 
enemy  was  aftef  that  as  still  as  a  stone,  until 
they  were  gone  over.  Christian  therefore 
present^  found  ground  to  stand  upon,  and  so 
it  followed  that  the  rest  of  the  river  was  but 
shallow ;  but  thus  they  got  over.  Now  upon 
ths  bank  of  the  river,  on  the  other  side,  they  saw 
the  two  shining  men  again,  who  there  waited 
for  them.  Wherefore  being  come  out  of  the 
river,  they  saluted  them,  saying,  "We  are 
ministering  spirits,  sent  forth  to  minister  to 
those  that  shall  be  heirs  of  salvation."  Thus 
they  went  along  towards  the  gate.  Now  you 
must  note,  that  the  city  stood  upon  a  mighty 
hill,  but  the  pilgrims  went  up  the  hill  with 
ease,  because  they  had  these  two  men  to  lead 
them  up  by  the  arms ;  also  they  had  left  their 
mortal  garments  behind  them  in  the  river ;  for 
though  they  went  in  with  them,  they  came  out 
without  them.  They  therefore  went  up  here 
with  much  agility  and  speed,  though  the  foun- 

*  Jesus  Christ ;  he  is  indeed  the  Alpha  and  Omega, 
the  first  and  the  last,  the  beginning  of  our  hope,  and 
the  end  of  our  confidence.  We  begin  and  end  the 
Christian  pilgrimage  with  him ;  and  all  our  tempta- 
tions and  trials  speak  loudly,  and  fully  confirm  to  us 
tkat  truth  of  our  Lord,  "  Without  me  ye  can  do  noth- 
ing." John  XV.  5.  , 

I  Ah,  children^  none  can  conceive  or  describe  what 


dation  upon  which  tne  city  was  framed  was 
higher  than  the  clouds :  they  therefore  went 
up  through  the  region  of  the  air,  sweetly  talk- 
ing as  they  went,  being  comforled,  because 
they  safely  got  over  the  river,  and  had  such 
glorious  companions  to  attend  them.f 

The  talk  that  they  had  with  the  shining 
ones  was  about  the  glory  of  the  j^lace;  who 
told  them,  that  the  beauty  and  glory  of  it  was 
inexpressible.  There,  said  they,  is  "Mount 
Zion,  the  heavenly  Jerusalem,  the  innumer- 
able company  of  angels,  and  the  spirits  of  just 
men  made  perfect."  Heb.  xii.  22,  24.  You 
are  going  now,  said  they,  to  the  Paradise  of 
God,  wherein  you  shall  see  the  tree  of  life,  and 
eat  of  the  never-fading  fruits  thereof:  and 
when  you  come  there,  you  shall  have  white 
robes  given  you,  and  your  walk  and  talk  shall 
be  every  day  with  the  King,  even  all  the  days 
of  eternity.*  Eev.  ii.  7 ;  iii.  4 ;  xxii.  5.  There 
you  shall  not  see  again  such  things  as  you  saw 
when  you  were  in  the  lower  region  upon  the 
earth,  to  wit,  sorrow,  sickness,  affliction,  and 
death ;  "  for  the  former  things  are  passed  away." 
Isa.  Ixv.  16.  You  are  now  going  to  Abraham, 
to  Isaac,  and  to  Jacob,  and  to- the  prophets, 
men  that  God  hath  taken  away  from  the  evil 
to  come,  and  that  are  now  "  resting  upon  their 
beds,  each  one  walking  in  his  righteotisness." 
The  men  then  asked,  What  must  we  do  in  the 
holy  place  ?  To  whom  it  was  answered.  You 
mtxst  there  receive  the  comforts  of  all  your  toil, 
and  have  joy  for  all  your  sorrow ;  you  must 
reap  what  you  have  sown,  even  the  fruit  of  all 
your  prayers,  and  tears,  and  sufferings  for  the 
King  by  the  way.  Gal.  vi.  7,  8.  In  that  place 
you  must  wear  crowns  of  gold,  and  enjoy  the 
perpetual  sight  and  vision-  of  the  Holy  One ; 
for  "  there  you  shall  see  him  as  he  is."  1  John 
iii.  2.  There  also  you  shall  serve  Him  contin- 
ually with  praise,  with  shouting  and  thanks- 
giving, whom  you  desired  to  serve  in  the 
world,  though  with  much  difficulty,  because 
of  the  infirmity  of  your  flesh.  There  your 
eyes  shall  be  delighted  with  seeing,  and  your 
ears  with  hearing,  the  pleasant  voice  of  the 
Mighty  One.  There  you  shall  enjoy  your 
friends  again  that  are  gone  thither  before  you ; 

it  is  to  live  in  a  state  free  from  the  body  of  sin  and 
death.  Some  in  such  happy,  highly-favoured  mo- 
ments, have  had  a  glimpse,  a  foretaste  of  this,  and 
could  realize  it  by  faith.  Oh  for  more  and  more  of 
this,  till  we  possess  and  enjoy  it  in  all  its  fulness!  If 
Jesus  be  so  sweet  by  faith  below,  who  can  tell  what  he 
is  in  full  fruition  above?  This  we  must  die  t« 
know. 


THE  PILGRIM'S  PROGRESS. 


169 


and  there  you  shall  with  joy  receive,  even 
every  one  that  followeth  into  the  holy  place 
after  you.  There  also  you  shall  he  clothed 
with  glory  and  nuiji-nty,  and  put  into  an  ivjuip- 
age  lit  to  ride  out  with  the  King  of  iJlory. 
When  he  shall  con»e  with  sound  of  trumpt-t  in 
the  clouiLs,  as  upon  the  wings  of  the  wind,  you 
shall  eonie  with  him :  and  when  he  shtill  sit 
upon  the  throne  of  judgment,  you  shall  sit  hy 
hitn ;  yea,  and  when  he  shall  pass  sentence 
upon  all  the  workers  of  iniquity,  let  them  be 
angels  or  nuMi,  you  also  .nhall  have  a  voice  in 
that  judgment,  because  they  were  lii»  and  yonr 
enemies.  Also  when  he  shall  again  return 
to  the  city,  you  shall  go  too  with  sound  of 
trumpet,  and  be  ever  with  him.  1  Thess.  iv. 
13,  17  ;  Jude  14,  15;  Dan.  vii.  9,  10;  1  Cor. 
vi.  2,  3. 

Now,  while  they  were  thus  drawing  towards 
the  gate,  beholil,  a  company  of  the  heavenly 
host  came  out  to  meet  them ;  to  whom  it  was 
said  by  the  other  two  shining  ones,  "  Thi^e  are 
the  men  that  have  loved  our  Lord  when  they 
were  in  the  world,  aiul  that  have  left  all  for 
his  holy  name,  and  he  hath  sent  us  to  fetch 
tluni,  and  we  have  brought  them  tlnis  far  on 
their  designed  journey,  that  they  may  go  in 
and  look  their  Keileemer  in  the  face  with  joy." 
Then  the  heavenly  host  gave  a  great  .shout, 
s;iying,  "  Blessed  are  they  that  are  called  to  the 
marriage-supfwr  of  the  Lamb."  llev.  xix.  9. 
There  came  »mt  also  at  this  time  to  nu-et  them 
several  of  the  King's  trumpeters,  clothe<l  in 
white  and  shining  raiment,  who,  with  mel<Mii- 
ous  noises,  and  loud,  made  even  the  heavens 
to  echo  with  their  sound.  These  trumpeters 
saluted  Christian  ami  his  fellow  with  ten  thou- 
sand welcomes  from  the  world;  and  this  they 
did  with  shouting,  and  sound  of  trumpet. 

This  done,  they  compitHsed  them  round  on 
every  side;  some  went  U'fore,  some  behind, 
and  some  on  the  right  hand,  some  on  the  left, 
(as  it  were  to  guard  them  through  the  upj>er 
regionM,)  continually  sounding  as  they  went, 

*  TbouKb  Mr.  Dunjran  ha«  b««o  very  hsppr  in  (hi* 
fpiriCcd  dencriplion,  (ob««nre«  the  Kor.  .Mr.  .Mason,) 
yet  wer«  be  alive,  I  am  »uro  he  would  not  be  offended, 
thoaxb  I  were  to  *ajr,  it  it  (horl  and  faint,  infinitely 
•o,  of  the  reality:  and  were  he  permitted  to  come  in 
person,  and  give  another  de««ription,  be  could  only 
•ay,  what  the  prophet  and  apostle  tell  u*.  "  Kye  hath 
not  •eeo,  nor  car  beard,  nrither  have  entered  into  the 
hrart  of  man,  the  thinKt  which  iSod  hath  prepared  for 
them  who  love  biro."  Isa.  Ixiv.  4  ;  I  Cor.  ii.  tt.  Ob  lor 
the  increase  of  faith,  to  behold  more  clear  the  heavenly 
vision  ;  and  for  love  to  Jn«us,  the  Ood  nf  oar  salvation, 
that  we  may  have  more  of  Heaven   in  onr  s«al*,  even 


with  melodious  noise,  in  notes  on  high  ;  so  that 
the  very  sight  was  to  them  that  could  k-hold 
it,  !Ls  if  heaven  iL^elf  wits  come  down  t<i  meet 
them.  Thus  therefore  they  walki-d  on  t>i.^'tflur; 
and,  as  they  walked,  ever  and  anon  tlu->e 
trumpeters,  even  with  joyful  sound,  would,  by 
mixing  their  music  with  looks  and  gestures, 
still  signify  to  Christian  and  his  brother  how 
welcome  they  were  into  their  com|Miny,  and 
with  what  gladiu^s  they  camo  to  meet  them. 
And  now  were  tlu-sc  two  men,  as  it  were,  in 
heavt-n  before  they  came  at  it,  being  swallowed 
up  with  the  sight  of  angels,  and  with  hearing 
their  nu-lodious  notes.  Here  also  they  had  the 
city  it-solf  in  view;  and  they  thought  they 
heard  all  the  bolls  therein  to  ring,  to  welcome 
them  thereto.  But,  above  all,  tiie  warm  and 
joyful  thoughts  that  they  had  about  their  own 
dwelling  there  with  such  company,  and  that 
for  ever  and  ever.  Oh  I  by  wliat  tongue  or  i>cn 
can  their  glorious  joy  be  expn-sseil  I  *  Thus 
they  came  up  to  the  gate. 

Now,  when  they  were  come  up  to  the  gate 
there  was  written  over  it,  in  lettent  of  gold 
"  Ble.Hsed  are  they  that  do  his  commandments, 
that  they  may  have  right  t  to  the  tree  of  life, 
and  nuiy  enter  in  through  the  gates  into  the 
city."  liev.  xxii.  14. 

Then  I  saw  in  my  dream,  that  the  shining 
nu'U  bid  them  call  at  the  gate ;  the  which  when 
they  did,  some  from  above  looked  over  the  gate, 
to  wit,  Enoch,  Moses,  and  Elias,  «&c.,  to  whom 
it  wiLs  sairl,  "  These  pilgrims  are  come  from  the 
city  of  Destruction,  for  the  love  that  they  bear 
to  the  King  of  this  jdace;"  aiul  then  the  pil- 
grims gave  in  unto  them  each  man  his  certifi- 
cate, which  they  had  received  in  the  beginning: 
those  therefore  were  carried  in  unto  the  King, 
who,  when  he  had  read  them,  8;iid,  "  Where 
are  the  men?"  To  whom  it  wjuh  answeri-d, 
"They  are  standing  without  the  gate."  The 
King  then  commaiuled  to  open  the  gate,  "  that 
the  righteous  nation,  (said  he,)  that  kee(>clh 
truth  may  enter  in."t  Isa.  xxvii.  2. 

while  wo  arc  pilgrims  here  on  the  earth.  Fcr  noue  bat 
those  who  love  him  on  earth,  can  ei^oy  him  ia 
heaven. 

t  lligkt  hero  signiflef  power  or  privilege,  ma  in  John 
i.  12.  "To  as  many  as  receive  Christ,  to  them  gave 
he  power,  right,  or  privilege,  to  become  the  soni  of 
Ood,  even  to  them  who  believe  in  his  name." 

J  The  righteous  nation,  who  ar*  they  ?  Oh.  say  Ik* 
self-righteous  pbariiees  of  the  day,  they  are  those  who 
by  their  good  works  and  ri|;hienus  action*  have  aa4l« 
themselves  to  differ  from  <-'>  -■  -•  '  ---•'  .  t  ~~,a« 
righteous  before  lJo4.     T"  j»- 

mand  the  gate  of  glory  to  t  ■     j  '  .  •  •  y,^.  .  ■  —  .v  good 


170 


BUNYAN'i>   COMPLETE   WORKS 


Now  I  saw  in  my  dream,  that  these  two  men 
went  in  at  tlie  gate,  and  lo !  as  they  entered, 
they  were  transfigured  ;  and  they  had  raiment 
put  on  that  shone  like  gold.  There  were  also 
that  met  them  with  liarps  and  crowns,  and  gave 
them  to  them  ;  the  hari)s  to  praise  withal,  and 
the  crowns  in  token  of  honour.  Then  I  heard 
in  my  dieam,  that  all  the  bells  in  the  city  rang 
again,  for  j(n',  and  that  it  was  said  unto  them, 
'Enter  ye  into  tlie  joy  of  your  Lord."  I  also 
beard  the  men  themselves,  that  they  sang  with 
a  loud  voice,  saying,  "  Blessing,  and  honour, 
aud  glory,  and  power,  be  to  him  that  sitteth 
upon  the  throne,  and  to  the  Lamb  for  ever  and 
ever."  Rev.  v.  13,  14. 

Now,  just  as  the  gates  were  opened  to  let  in 
the  men,  I  looked  in  after  them,  and  behold, 
the  city  shone  like  the  sun;  the  streets  also 
were  paved  with  gold,  and  in  them  walked 
many  men  with  crowns  on  their  heads,  palms 
in  their  hands,  and  golden  harps  to  sing  praises 
withal. 

There  were  also  of  them  that  had  wings,  and 
they  answered  one  another  without  intermis- 
sion, saying,  "  Holy,  holy,  holy  is  the  Lord." 
And  after  that  they  shut  up  the  gates :  which 
when  I  had  seen,  I  wished  myself  among  them. 

Now,  while  I  was  gazing  upon  all  these 
things,  I  turned  my  head  to  look  back,  and 
saw  Ignorance  come  up  to  the  river  side :  but 
he  soon  got  over,  and  that  without  half  that 
difficulty  which  the  two  other  men  met  with. 

righteous  people  ?  But  Peter  tells  us,  "the  righteous 
nation  is  a  chosen  generation"  from  among  the  world, 
and  of  a  different  generation  to  them.  They  see  no 
righteousness  in  themselves,  and  therefore  are  little, 
low,  and  mean  in  their  own  eyes;  being  begotten  by 
the  word  of  truth,  and  born  again  of  the  Sjjirit,  they 
receive  and  love  the  truth  as  it  is  in  Jesus.  By  this 
truth  they  regulate  their  life  and  walk;  and  this  truth 
they  hold  fast  in  life,  and  keep  unto  death;  and  thus 
living  and  dying  in  the  belief  of  the  truth,  they  can 
say  with  Paul :  "  I  have  kept  the  faith,  and  henceforth 
there  is  laid  up  for  me  a  crown  of  righteousness,  which 
the  Lord  the  righteous  Judge  will  give  to  me  aud  to 
all  who  love  his  appearing." 

*  Vain  hope  ever  dwells  in  the  bosom  of  fools,  and 
13  ever  ready  to  assist  Ignorance.  He  wanted  him  at 
the  last,  and  he  found  him.  He  had  been  his  com- 
panion through  life,  and  will  not  forsake  him  in  the 
hour  of  death.  You  see  Ignorance  had  no  bands  in 
his  death ;  no  fears,  doubts,  and  sorrows,  no  terror 
/rom  the  enemy,  but  all  appeared  serene  and  happy. 
Vain-hope  was  his  ferry-man,  and  he,  as  the  good 
folks  say,  died  like  a  lamb ;  ah,  but  did  such  lambs 
see  what  was  to  follow,  when  Vain-hope  had  wafted 
them  over  the  river,  they  would  roar  like  lions. 

t  Hence    see,   that    ignorant,   vain-confident    pro- 


For  it  happened  that  there  was  then  in  that 
phice  one  Vain-hope,*  a  ferry-man,  that  with 
his  boat  helped  him  over :  so  he,  as  the  other 
I  saw,  did  ascend  the  hill,  to  come  up  to  the 
gate ;  only  he  came  alone,  neither  did  any 
man  meet  him  with  the  least  encouragement. 
When  he  was  come  up  to  the  gate,  he  looked 
u])  to  the  writing  that  was  above,  and  then 
began  to  knock,  supposing  that  entrance  should 
have  been  quickly  administered  to  him:  but 
he  was  asked  by  the  men  that  looked  over  the 
top  of  the  gate,  "  Whence  come  you  ?  and 
what  would  you  have?"  He  answered,  "I 
have  eat  and  drank  in  the  presence  of  the 
King,  and  he  has  taught  in  our  streets." 
Then  they  asked  him  for  his  certificate,  that 
they  might  go  in  and  show  it  to  the  King:  So 
he  fumbled  in  his  bosom  for  one,  and  found 
none.  Then  said  they,  You  have  none:  but 
the  man  answered  never  a  word.f  So  they 
told  the  King,  but  he  would  not  come  down  to 
see  him,  but  commanded  the  two  shining  ones 
that  conducted  Christian  and  Hopeful  to  the 
city,  to  go  out  and  take  Ignorance,  and  bind 
him  hand  and  foot,  and  have  him  away. 
Then  they  took  him  up,  and  carried  him 
through  the  air  to  the  door  that  I  saw  in  the 
side  of  the  hill,  and  put  him  in  there.  Then 
I  saw  that  there  was  a  way  to  hell,  even  from 
the  gates  of  heaven,  as  well  as  from  the  city 
of  Destruction.'t  So  I  woke,  and  behold,  it 
was  a  dream. 

fessors  may  keep  up  a  profession,  even  unto  the 
end ;  yea,  and  maintain  a  self-righteous  hope  to  the 
very  last,  without  any  internal  operation  of  the  Spirit 
upon  their  hearts,  quickening  them  to  a  life  of  faith 
on  the  Son  of  God.  Such,  when  they  are  called  upon 
for  their  certificate,  find  themselves  destitute  of  one. 
They  set  out  in  nature,  and  have  nothing  more  about 
xhem  than  what  their  natural  notions  furnish  them 
with.  Spiritual  revelations  of  Christ  to  the  heart, 
through  faith  in  his  word,  they  despised:  and  there- 
fore, when  searched  to  the  bottom,  behold  they  are 
speechless.  They  could  talk  of  their  moral  powers, 
faithfulness  in  life,  but  they  have  not  one  word  to  say 
of  precious  Christ,  and  his  full  salvation;  what  he 
hath  wrought  in  them,  whereby  he  becomes  altogether 
lovely  in  their  eyes;  and  his  truths,  promises,  and 
commands,  the  choice,  the  delight,  and  the  glory  of 
their  hearts.  Oh  without  this  the  profession  of  being 
a  pilgrim  will  end  in  awful  delusion  ! 

J  This  is  a  most  awful  conclusion.  Consider  it 
deeply.  Weigh  it  attentively,  so  as  to  get  good  sat- 
isfaction from  the  word,  to  these  important  questions; 
Am  I  in  Christ  the  way,  the  only  way  to  the  kingdom, 
or  not?  Do  I  see  that  all  other  ways,  whether  of  sin 
or  self-righteousness,  lead  to  hell?  Does  Christ  dweD 
in  my  heart  by  faith?     Am  I  a  new  creature  in  himt 


THE  PILGRIM'S  PROGRESS. 


171 


Tin-:  coxcLrRTox 


Now,  Reader,  I  haro  told  my  dream  to  Uiec, 

8oe  if  tituu  caiut  interpret  it  tu  me, 

Or  to  thy:«elf,  or  neighbour ;  but  take  heed 

Of  iui.>tinterj»reting;  fur  tliat,  instead 

Of  doing  pxwl,  will  but  thyself  abuiie ; 

By  nu.tinterjtrcting  evil  ensues. 

Take  heed  also  that  thou  be  not  extreme 

In  playing  with  the  outside  of  my  dream: 

Nor  let  my  figure  or  similitude 

Put  tluv  Into  a  laugiiter,  or  a  feud ; 

lA-ave  this!  for  boys  and  fools;  but  a.<«  for  thee, 

Do  I  renounce  luy  own  riKhteousne.is,  at  well  aa  nbbor 
luy  «in^  ?  Do  I  look  (o  Christ  alone  fur  mercy,  and 
dopeuJ  only  on  him  for  holinc!>(?  In  ho  the  only 
hope  of  Diy  «oul,anJ  the  only  confulonou  of  uiy  heart? 
And  do  I  dvairo  to  bo  found  in  him,  knowing  by  the 
word,  and  feeling  by  the  (caching  of  his  Spirit,  that 
I  om  totally  lojt  in  myself?  Thin  is  f'hrist  formed 
io  me,  the  only  hope  of  glory  T    Du  I  study  to  ploaso 


I-K>  thou  the  Hulxtancc  of  my  matter  ace, 

Put  by  the  curtains,  look  within  my  veil, 

Turn  up  my  metaphors,  and  do  not  fail ; 

There,  if  thou  seeke«l  them,  suih  thingH  thou'lt  Gml, 

As  will  l)e  helpful  to  an  honestt  mind. 

What  of  my  dross  thou  fnulest  here,  Ik>  lx>ld 

To  throw  away,  but  yet  preserve  the  g<ild. 

What  if  my  gold  W  wra|>|H'd  up  in  ore? 

None  tI»row  away  the  apple  for  the  cure. 

I?ut  if  thou  shalt  c.a.-tt  all  away  a«  vain, 

I  know  not  but  'twill  make  me  dream  again. 

him,  as  well  aa  hope  to  enjoy  him?  Ii  fellowihip 
with  Uud  the  Father,  and  hit  Son  Jeaua  Cbriat,  to 
prized  by  mc,  as  to  seek  it  and  esteem  it  aboro  all 
things?  If  so,  though  I  may  And  all  things  in  nature, 
in  tho  world,  and  from  Satan,  continually  opposing 
this,  yet  I  am  in  Christ  tho  way,  nnd  ho  is  in  mo  tb« 
truth  and  the  li/t.  I  am  one  with  biiu,  and  be  is  ont 
with  me. 


/ 


THE  PILGRIMS  PROGRESS. 

PAIiT    II. 

WHEREIN  19  SET  PORTH  THE  MANNER  OF  THE  8ETT1N0  OUT  OK 

CHRISTIAN'S  WIFE  AND  CHILDREN; 

THEIR   DANGEROUS  JOURNEV  AM>  .<«AKE   ARRIVAL   AT  TMK   DESIRED  COUNTRY. 


THE  AUTHOR'S  PREFACE 

TO   THE   SECOND    PART. 


Go  now,  my  littK'  bo<ik,  to  every  place, 
Wliere  ray  First  Pilgrim  han  but  shown  hi.s  facej 
Call  at  their  door;  if  any  say,  Who's 4here? 
Then  answer  thou,  Chri.siiana  i.s  here. 
If  they  bid  thee  come  in,  then  enter  thou, 
With  all  thy  boys  ;  and  then,  as  thou  knowcst  how, 
l\ll  wlio  they  are,  •l.-o  from  whence  they  c^une ; 
IVrhajw  they  know  them  by  their  looks  or  name; 
Hut  if  they  should  not,  a.>*k  thom  yet  again, 
It'  formerly  they  did  not  entertain 
( >iie  ("hri-tiian,  a  Piljjrim?     If  they  say 
Tliey  did,  and  were  deli^jhted  in  hin  way, 
Then  let  them  know,  that  these  relate*!  were 
I'nto  him  ;  yea,  his  wife  and  childn-n  arc. 

Tell  them,  that  they  have  left  their  hou-se  and 
home. 
Are  turned  Pilgrim-*;  seek  a  world  to  come; 
That  they  have  met  with  hardshi{M  in  the  w.iy  ; 
That  they  do  meet  with  troubles  night  and  day  : 
That    they  have   trod    on  s<-r|>enL4,  fought    with 

devils; 
Have  also  overcome  a  many  evils. 
Yea,  tell  tlicm  alno  of  the  next  who  have, 
( )f  love  to  pilgrimage  been  stout  and  brave 
Defenders  of  that  way  ;  and  how  they  still 
H*'fusv  thL-4  world,  to  do  their  Father's  will. 

(to  tell  them  aUo  of  th<><ie  dainty  things, 
That  pilgrimage  unto  the  Pilgrim  brings : 
I^t  them  aci|iiainte<l  be  too,  how  they  are 
llelovc<l  of  their  King,  under  his  care; 
What  goodly  mansion-t  he  for  them  provide*. 
Though  they  meet  with  rough  winds  and  swelling 

tides; 
Mow  brave  a  calm  they  will  enjoy  at  last, 
Who  to  the  Ixtrd,  and  to  his  wars  hold  fast. 


Porhaiw  with  heart  and  hand  they  will  embraot 
Thee,  aa  they  did  my  firstling,  and  will  gr.ice 
Thee  and  thy  fellows  with  .such  cheer  and  fare, 
As  show  well  they  of  Pilgrims  lovers  are. 

OBJECTION   I. 

Rut  how,  if  they  will  not  believe  of  me 
That  I  am  truly  thine ;  'cause  some  there  be 
That  counterfeit  the  Pilgrim  and  his  name, 
Seek,  by  disguise,  lo  seem  the  very  same; 
.\nd,   by  that   means,  have  brought   thcmselrei 

into 
The  hands  and  houses  of  I  know  not  who. 


ANSWER. 

'Ti«  true,  some  have,  of  late,  to  counterfeit 
My  Pilgrim,  to  their  own  my  title  st^-t; 
Yea,  others  half  my  name,  and  title  too. 
Have  stitched  to  their  lx)oks,  to  make  them  do, 
But  yet  they,  by  their  fe.atures,  do  d«t.lare 
Themselves  not  mine  to  In?,  wIumc  e'er  they  are. 

If  sucli  thou  meet'st  with,  then  thine  only  way 
Before  them  all,  is  to  say  out  thy  aay 
In  thine  own  native  language,  which  no  man 
Now  uscth,  or  with  ease  diMH-mblc  can. 
If,  after  all,  they  still  of  you  shall    ! 
Thinking  that  you  like  {»Aj««i«>«  pt. 
In  naughty-w 
Or  that  you  - 
With  things  unwamni 
And  I  will  testify  you  1';  ^ 
Y'ca,  I  will  t«'!«tify  that  only  you 
\i.   I'ii-'rinM  are.  ami  that  nlone  wilt  do. 

ira 


174 


BUNYAN'S  COMPLETE    WORKS. 


OBJECTION   II. 


But  yet,  perhaps,  I  may  inquire  for  liim, 
Of  those  who  wish  him  damned  life  and  limb : 
What  shall  I  do,  when  I  at  such  a  door 
For  Pilgrims  ask,  and  they  shall  rage  the  more  ? 


ANSWER. 

Fright  not  thyself,  my  book ;  for  such  bug-bears 
Are  nothing  else  but  ground  for  groundless  fears ; 
My  Pilgrim's  book  has  travelled  sea  and  land, 
Yet  could  I  never  come  to  understand 
That  it  was  slighted  or  turn'd  out  of  door, 
By  any  kingdom,  were  they  rich  or  poor. 

In  France  and  Flanders,  where  men  kill  each 
other, 
My  Pilgrim  is  esteem'd  a  friend,  a  brother. 
In  Holland  too,  'tis  said,  as  I  am  told. 
My  Pilgrim  is,  with  some,  worth  more  than  gold ; 
Highlanders  and  wild  Irish  can  agree 
My  Pilgrim  should  familiar  with  them  be. 
'Tis  in  New  England  under  such  advance, 
Receives  there  so  much  loving  countenance. 
As  to  be  trimm'd,  new  cloth'd,  and  deck'd  with 

gems. 
That  it  may  show  its  features  and  its  limbs. 
Yet  more ;  so  comely  doth  my  Pilgrim  walk, 
That  of  him  thousands  daily  sing  and  talk. 

If  you  draw  nearer  home,  it  will  appear. 
My  Pilgrim  knows  no  ground  of  shame  or  fear : 
City  and  country  will  him  entertain, 
With,  Welcome,  Pilgrim  ;  yea,  they  can't  refrain 
From  smiling,  if  ray  Pilgrim  be  but  by, 
Or  shows  his  head  in  any  company. 

Brave  gallants  do  my  Pilgrim  hug  and  love, 
Esteem  it  much :  yea,  value  it  above 
Things  of  a  greater  bulk  ;  yea,  with  delight 
Say,  my  lark's  leg  is  better  than  a  kite. 

Young  ladies,  and  young  gentlemen  too, 
Do  no  small  kindness  to  my  Pilgrim  show : 
Their  cabinets,  their  bosoms,  and  their  hearts, 
My  Pilgrim  has,  'cause  he  to  them  imparts 
His  pretty  riddles,  in  such  wholesome  strains, 
As  yields  tliem  profit  double  to  their  pains 
Of  reading ;  ye\,  I  think  I  may  be  bold 
To  say,  some  prize  him  far  above  their  gold. 

The  very  children  that  do  walk  the  street, 
[f  they  do  but  my  holy  Pilgrim  meet. 
Salute  him  will ;  will  wish  him  well  and  say. 
He  i.;  the  only  stripling  of  the  day.    . 

They  that  have  never  seen  him,  yet  admire 
What  they  have  heard  of  him,  and  much  desire 
To  have  his  company,  and  hear  him  tell 
Those  pilgrim  stories  which  he  knows  so  well. 

Yea,  some  that  did  not  love  him  at  the  first. 
But  call'd  him  fool  and  noddy,  say  they  must, 
Now  they  have  seen  and  heard  him,  him  com- 
mend. 


And  to  those  whom  they  love,  they  do  him  send. 
"Wherefore,  my  Second  Part,  thou  need'st  nol 
be 
Afraid  to  show  thy  head  :  none  can  hurt  thee. 
That  wish  but  well  to  him  that  went  before : 
'Cause  thou  com'st  after  with  a  second  store 
Of  things  as  good,  as  rich,  as  profitable, 
For  young,  for  old,  for  staggering,  and  for  stable 

OBJECTION   III. 

But  some  there  be  that  say,  he  laughs  too  loud ; 
And  some  do  say,  his  head  is  in  a  cloud. 
Some  say,  his  words  and  stories  are  so  dark, 
They  know  not  how  by  them  to  find  his  mark. 

ANSWER. 

One  may  (I  think)  say,  both  his  Jaughs  and 
cries 
May  well  be  guess' d  at  by  his  wat'ry  eyes. 
Some  things  are  of  that  nature  as  to  make 
One's  fancy  chuckle  while  his  heart  doth  ache; 
When  Jacob  saw  his  Rachel  with  the  sheep. 
He  did  at  the  same  time  both  kiss  and  weep. 

Whereas  some  say,  A  cloud  is  in  his  head, 
That  doth  but  show  his  wisdom's  covered 
With  his  own  mantle  ;  and  to  stir  the  mind 
To  search  well  after  what  it  fain  would  find, 
Things  that  seem  to  be  hid  m  words  obscure, 
Do  but  the  godly  mind  the  more  allure. 
To  study  what  those  sapngs  should  contain. 
That  speak  to  us  in  such  a  cloudy  strain. 

I  also  know,  a  dark  similitude 
Will  on  the  curious  fancy  more  intrude. 
And  will  stick  faster  in  the  heart  and  head. 
Than  things  from  similes  not  borrowed. 

Wherefore,  my  Book,  let  no  discouragement 
Hinder  thy  travels :  behold !  thou  art  sent 
To  friends,  not   foes;   to  friends  that  will   give 

place 
To  thee,  thy  Pilgrims,  and  thy  words  embrace. 

Besides,  what  my  first  Pilgrim  left"  conceal' d. 
Thou,  my  brave  second  Pilgrim,  hast  reveal' d : 
What  Christian  left  lock'd  up,  and  went  his  way, 
Sweet  Christiana  opens  with  her  key. 


OBJECTION   IV, 

But  some  love  not  the  method  of  your  first : 
Romance  they  count  it,  throw't  away  as  dust. 
If  I  should  meet  with  such,  what  should  I  say  ? 
Must  I  slight  them  as  they  slight  me,  or  nay  ? 

ANSWER. 

^ly  Christiana,  if  with  such  thou  meet, 
By  all  means,  in  all  loving  wise,  them  greet; 
Render  them  not  reviling  for  revile; 


THE  I'lU.'IUM'S  PROGRESS. 


17/) 


But  if  llifv  frown,  I  pr'ythee  on  them  mnile; 
Pc-rliajw  'lis  nature,  or  sonic  ill  ri'|M>rt, 
II:is  made  tlieni  tluis  tlesjiise,  or  tliUH  r»-tnrt. 

Some  lnvo  no  li^li,  some  love  no  eheesf;   ami 
■oim*  ' 

I.ove  nut   their  friends,  nor  tlieir  own    lumse  or 

Ikunie ; 
^  ine  xtart  at  j.i;:,  slight  chicken,  love  not  fowl, 
Mull,'  than  lliey  love  a  cuckoo  or  an  owl. 
Leave  sneli,  my  riiri-itiana,  to  their  ehoice, 
Atul  xi'k  ihos^'  wiio  to  lind  thee  will  rejoice: 
l'>y  no  ujean-i  strive,  but  in  nuwt  humhle  wise, 
I'resont  tliee  to  tlieni  in  thy  I'ilgrim's  ^;uise. 

(in  then,  my  little  lUnik,  and  show  to  all 
Tiiat  entertain,  and  liitl  thee  weh-ome  shall, 
What  thou  shall  kee|»  cliHe  shut  U|>  from  the  ri-st : 
And  wish  that  thou  shult  show  them  may  he  hless'd 
To  Ihcra  for  ff^^\,  an«l  uiake  them  rlnnise  to  he 
I'ilgriiMH  hy  In-tter  far  tlian  thee  and  me. 
t  Jo  then,  I  say,  tell  all  men  who  thou  art, 
!^ay,  I  am  ('liri<tiana,  and  my  part 
Is  now  with  my  four  sons,  to  tell  you  what 
It  is  for  men  to  take  a  I'ilf;rim's  lot. 
(Jo,  als«»,  tell  them  who  and  what  they  Iw 
That  now  4I0  ;;o  on  i»ilf?rima;;e  with  thee; 
Say,  II<Te*s  my  JUMi;hlx)ur  Mercys  she  is  one 
That  ha-s  lonj;  time  with  me  a  pil;^rini  pone: 
Come,  stH"  her  in  her  virjfin  face,  ami  leani 
'Twixl  idle  one>»  and  Pilgrims  to  discern. 
Yea,  let  yonn:;  daiuHels  Icnm  of  her  to  prize 
The  world  whii'h  is  to  come,  in  any  wise. 
When  little  trippinj;  maiilens  follow  (  J«h1, 
And  leave  old  doalini;  sinners  to  his  hhI, 
'  Tis  like  th<wed;iys,  wheri'in  the  younijones  cried, 
Il'ksnnna  !  when  the  old  ones  ilid  deride. 

Next,  tell  them  of  tdd  Honest,  whom  you  fijund. 
With    his    white    hairs,    treading    the    Pilj^im'a 

irnmnil ; 
Yea,  tell  theiu  how  plain-hearte«l  this  m.ui  \vn»; 
ifow  after  his  gotnl  Lord  he  hare  the  cross. 
I't  rhajM  with  some  prey  head  this  may  prevail 
With  Christ  to  f:ill  in  love,  and  sin  U'Wail. 

Tell  them  also,  how  Mr.  Kearinp  went 
On  pil^jrimape  ;  ami  how  the  time  he  s|K'nt 
Ir)  i«^itarinesn,  with  fears  atid  cries; 
And  how,  at  laxt,  he  won  the  joyful  prixe.  i 


He  w:ls  a  ptxxl  man  thoiiph  nnieh  down  in  npiril; 
He  is  a  p«kh1  man,  and  doth  life  inherit. 

Tell  them  of  Mr.  KvhU-niind  «ls«>, 
Who  not  hefore,  hut  still  Uhind  would  po: 
Show  them  also,  how  he'«l  like  t'have  Ut-n  nlnin, 
.\nd  how  <jne  (Jreal-heart  did  his  lite  repain. 
This  man  wan  true  of  heart,  thouph  weak  in  gmcv; 
One  inipht  true  Ro<Uin«.-ss  read  in  hi*  f:uv. 

Then  tell  them  of  Mr.  Iteady-to-hall, 
A  man  with  eruti  lu-s,  hut  much  without  fault ; 
Tell  them  how  .Mr.  Feehh'-minil  and  he 
I>id  love,  aiul  in  opinion  mueh  nirree ; 
And    let   all    know,   thouf;h   weaknenn   was    their 

chance, 
Yet  sometimes  one  could  sinp.  the  other  dancv. 

l-'orpet  not  Mr.  Valiant-for-lhe-truth, 
That  man  of  i-ourape,  ihouph  a  very  youth. 
Tell  every  one  his  spirit  was  so  stout 
No  one  could  ever  make  him  face  alwut ; 
•Vnd  how  Ctreat-heart  and  he  couhl  not  ' 
But  pull  down  Dotihtinp  Castle,  slay  I».    , 

Overhsvk  not  Mr.  I)i>spondenev, 
Nor  Much-nfraid,  his  dauphter,  ihouph  they  lie 
Under  such  mantles  as  may  make  them  hxik 
(With  some)  as  if  their  (Jod  had  them  forsook 
They  softly  went,  hut  sure;  and  at  the  end, 
Found  that  the  LonI  of  Pilprinis  was  their  friend. 

When  thou   ha»«t   told   the  world  of  all   lho«« 
Ihinps, 
Then  turn  about,  my  UnoV,  and  touch  these  strinpn, 
Whieh  if  hut  touehe<l,  will  siieh  inu«ic  make. 
They'll  make  a  cripple  danre,  a  iriant  <piake. 

Those  riddles  that  lie  coueh'd  wiihin  thy  hreaiit, 
Freely  pro]K>und,  exi>ound,  and  for  the  rest 
Of  my  mysterious  lines,  let  them  remvin 
For  those  whose  nimhie  fancies  shall  them  gmin. 

Now  may  this  little  book  a  hlexsinp  be 
To  those  who  love  this  little  Hook  and  me, 
.\nd  m.iy  its  buyer  have  no  i-aus*?  to  say, 
I  lis  money  is  but  lost  or  thrown  away. 
Ye:i,  may  this  sei-ond  Pilprim  yield  that  fniil 
.\s  may  with  each  p<MHi  Pilprim's  fancy  ftiiit, 
And  may  it  sonu*  |>cn<uade  that  po  astniy. 
To  tun>  their  feit  and  heart  to  the  ripht  war, 
I«  the  hearty  prayer  tif  the  .\uthor, 
JOHN  PINYAN 


THE  PILGRIM'S  PROGRESS. 


PART    II 


CHAPTER    I. 


Christiana,  with  her  four  Sons  and  a  Neighbour,  sets  out  on  Pilgrimage. 


Courteous  Companions  : 

Some  time  since,  to  tell  you  a  dream  that  I 
had  of  Christian  the  Pilgrim,*  and  of  his  dan- 
gerous journey  towards  the  Celestial  Country, 
was  pleasant  to  me  and  profitable  to  you.  I 
told  you  then  also  what  I  saw  concerning  his 
wife  and  children,  and  how  unwilling  they 
were  to  go  with  him  on  pilgrimage :  insomuch 
that  he  was  forced  to  go  on  his  progress  with- 
out them ;  for  he  durst  not  run  the  danger  of 
that  destruction,  which  he  feared  w^ould  come 
by  staying  with  them  in  the  city  of  Destruc- 
tion :  wherefore,  as  I  then  showed  you,  he  left 
them,  and  departed. 

Now  it  has  so  happened,  through  the  mul- 
tiplicity of  business,  that  I  have  been  much 
hindered  and  kept  back  from  my  wonted 
travels  into  those  parts  Avhere  he  went,  and  so 
could  not,  till  now,  obtain  an  opportunity  to 
make  further  inquiry  after  whom  he  left  be- 
hind, that  I  might  give  you  an  account  of 
them.  But  having  had  some  concerns  that 
way  of  late,  I  went  down  again  thitherward. 
Now,  having  taken  iip  my  lodging  in  a  wood, 
about  a  mile  off  the  place,  as  I  slept  I  dreamed 
again. 

And,  as  I  was  in  my  dream,  behold  an  aged 
gentleman  came  by  where  I  lay  ;  and  because 
he  was  to  go  some  part  of  the  way  that  I  was 

*  Though  the  second  part  of  the  Pilgrim's  Progress 
will  not  strike  the  reader  with  the  novelty  of  the  first, 
because  the  same  scenes  are  repeated ;  yet  they  are 
presented  with  such  agreeable  variations,  as  make  it 
an  equal  source  of  profit  and  delight.  The  author  ex- 
plains in  this  part,  what  was  left  more  dark  in  the 
first,  as  he  tells  us  in  his  Preface.  On  this  account 
the  Explanatory  Notes  will  be  brief  on  those  parts 
already  noticed,  while  the  newer  matter  will  be  more 
176 


travelling,  methought  I  got  up  and  went  with 
him.  So,  as  we  walked,  and  as  travellers  usu- 
ally do,  I  was  as  if  we  fell  into  a  discourse, 
and  our  talk  happened  to  be  about  Christian 
and  his  travels  :  for  thus  I  began  with  the  old 
man : 

Sir,  said  I,  what  town  is  that  there  below, 
that  lieth  on  the  left  hand  of  our  way  ? 

Then  said  Mr.  Sagacity,  (for  that  was  his 
name,)  It  is  the  city  of  Destruction,  a  popu- 
lous place,  but  possessed  jvith  a  very  ill-con- 
ditioned and  idle  sort  of  peo^sle.-.. 

I  thought  that  was  that  city,  quoth  I ;  I 
went  once  myself  through  that  town ;  and 
therefore  I  know  that  this  report  you  give  of 
it  is  true. 

Sagacity.  Too  true !  I  wish  I  could  speak 
truth  in  speaking  better  of  them  that  dwell 
therein. 

Well,  sir,  quoth  I,  then  I  perceive  you  to  be 
a  well-meaning  man,  and  so  one  that  takes 
pleasure  to  hear  and  tell  of  that  which  is  good  • 
pray  did  you  never  hear  what  happened  to  a 
man  some  time  ago  in  this  town,  (whose  name 
was  Christian,)  that  went  on  a  pilgrimage  up 
towards  the  higher  regions  ? 

Sagacity.  Hear  of  him !  Ay,  and  I  also 
heard  of  the  molestations,  troubles,  wars,  cap- 
tivities, cries,  groans,  frights,  and  fears,  that  he 

largely  improved.  The  second  part  is  peculiarly 
adapted  to  direct  and  encourage  female  Christians 
and  young  persons  ;  and  it  is  hoped,  will  be  particu- 
larly attended  to  by  such.  It  is  perhaps  needless  to 
remark,  that  no  reasonable  doubt  can  be  entertained 
as  to  the  authenticity  of  this  work  :  Mr.  Bunyan  can- 
not be  imitated :  and  the  sweet  simplicity  that  cha- 
racterizes the  first  part,  is  equally  obvious  in  the 
second. 


Till-:  I'lLGlUM'S  PROGRESS. 


177 


met  with  and  had  on  his  journey.  Ik*.side!*,  I 
must  tell  you,  all  our  country  rinj.'H  of  hint  ; 
there  are  but  few  houses,  that  have  heard  of 
him  and  his  doing;),  but  have  sought  after 
and  got  the  records  of  his  pilgrimage:  yea,  I 
tiiink  I  may  say,  that  thi^  ha/.ardous  journey 
hits  got  many  well-wishers  to  his  ways;  for, 
though  when  he  was  here,  he  wa.s/oo/  in  every 
man's  mouth,  yet  now  he  is  gone,  he  is  highly 
commended  of  all.  For  it  is  sjiid  he  liveit 
bravely  where  he  is:  yea,  many  of  them^hut 
are  resolved  never  to  run  his  hazards,  yet  have 
their  mouths  water  at  his  gains.* 

They  may,  quoth  I,  well  think,  if  they  think 
any  thing  that  is  true,  that  he  liveth  well  where 
he  is;  for  he  now  lives  at  and  in  the  Fountain 
of  life,  and  ha.s  what  he  hits  without  labour 
atid  sorrow  ;  for  there  is  no  grief  mixetl  there- 
with. Hut  pray,  what  talk  have  the  people 
about  hlin? 

SiKjitciti/.  Talk  I  tlie  people  talk  strangely 
about  hinj;  .some  say,  that  he  now  walksjn 
white,  (Kev.  iii.  4;  vi.  11;)  that  he  ha.s  a 
chain  of  gold  about  his  neck  ;  that  he  Iiils  a 
crown  of  gold,  In^set  with  pearls,  upon  his 
head :  others  say,  that  the  bhining  ones  that 
sometimes  showed  themselves  to  hini  in  his 
journey,  are  become  his  companions,  and  that 
he  is  as  familiar  with  them  in  the  place  where 
he  is,  a.s  here  one  neighbour  is  witii  another. 
Zecb.  iii.  7.  Ilesides,  it  is  confidently  alHrnied 
concerning  him,  that  the  King  of  tlie  place 
where  he  is,  has  b<>stowed  upi)n  him  already  a 
verj'  rich  and  pleasant  dwelling  at  court,  and 
that  he  every  day  eat'th,  and  drinketh,  and 
walketh,  and  talketh  with  him,  and  roceiveth 
the  smiles  and  favours  of  him  that  is  Judge  of 
all  there.  Moreover,  it  is  expected  of  M»ne, 
that  hu»  Prince,  the  Ijonl  of  that  country,  will 
shortly  come  into  theitc  parts,  ami  will  know 
the  reaaou,  if  they  can  give  any,  why  hi« 
neighbour*  sot  so  little  by  him,  and  had  him  »o 
much  in  deri.xion,  when  they  perceived  that  he 
WMulil  bo  a  pilgrim.  Juile  l'>. 

F'or  they  say,  that  now  he  is  so  in  the  af- 
rictionsof  his  Prince.t  and  that  his  Sovereign 
ia  so  much  concerned  with  the  indignitiesi  that 

*  Thl«  i«  qnitn  naturml  »n<l  rerj  common.  Tho 
nen  of  Ihii  worl*l  will  <*itnQDis«  thoM  for  faint*  whrn 
d«*d  whomlh- '  '  I  withtbn  rilcat  nainrt  whrn 

lirtng.    Oh  Ic'.  •■bar»clen  (o  llim  who  died 

for  oar  •in*,  ai>4  :u  nLoui  we  can  cummit  uur  aouU. 

t  Cbriatian't  King  will  lake  Chri«tian'*  pari.  0 
pilfrim,  write  thi*  apon  the  table  of  thine  heart,  and 
read  it  every  itep  of  thj  Joornry. 

I  Uark  thi«  well.  No  matter  what  profeMioo  w« 
11 


were  cast  upon  Christian  when  he  Wvanie  a 
pilgrim,  that  he  will  Uwik  u|H)n  all  iu  if  done 
to  himself:  and  no  nuirvel,  for  it  was  for  the 
love  that  he  had  to  his  I'rinco  that  he  ven- 
tured as  he  did.t  Luke  x.  1(J. 

I  dare  .say,  quoth  I — I  am  glad  of  it ;  I  hiu 
glad  for  the  piMir  man's  sake,  for  that  now  l\« 
has  rest  from  his  labour,  (  Kev.  xiv.  Ui,}  and 
for  that  now  he  reaps  the  benefits  of  hi*  tcan 
with  joy,  (Ts.  cxxvi.  A,  V,,)  and  for  that  he  hat 
got  beyond  the  gun-shot  of  his  enemies,  and  ik 
out  of  the  reach  of  them  that  hate  him.  I 
also  am  glad,  for  that  a  rumour  of  these  things 
is  noisetl  abroad  in  this  oiuntry ;  who  can  t«?ll 
but  tliat  it  may  work  somegtHxl  elfeet  on  some 
that  are  left  behind?  Hut  pray,  sir,  while  it  in 
fresh  in  my  mind,  do  you  hear  any  thing  of 
his  wife  and  children?  Poor  hearts  I  I  won- 
der in  my  mind  what  they  <lo. 

S'igacift/.  Who?  Christiana  an<l  her  Bona? 
They  are  like  to  do  a.s  well  as  did  Christian 
hinlself;  for  though  they  all  played  the  fool  at 
first,  and  would  by  no  means  be  persuaded  by 
either  the  tears  or  entreaties  of  Christian,  yet 
second  theughts  have  wrought  wonderfully 
with  them:  .so  they  have  packed  up,  an<l  are 
also  gone  after  hiui.|| 

IJetter  and  better,  <iuoth  I:  but  what  I  wife, 
and  children,  and  all? 

Sa'juri/i/.  It  is  true:  I  can  give  you  an  ac- 
count of  the  matter,  for  I  was  upon  the.*<)>ot  at 
the  instant,  and  was  thoroughly  acquainted 
with  the  whole  aftUir. 

Then,  said  I.  a  man  may  report  it  for  the 
truth? 

S/tgacitfi.  You  need  not  fi-ar  to  alKrm  it;  1 
mean  that  they  are  all  gone  on  pilgrimage, 
both  the  good  woman  and  her  four  boys.  And 
being  we  are,  oji  I  |)crceive,  going  some  con- 
siderable way  together,  I  will  give  you  an  ac- 
count of  the  whole  matter. 

This  Christiana,  i  for  that  was  her  name 
from  the  day  that  she  with  her  children  l>e- 
took  themselves  to  a  pilgrim's  life,)  after  her 
husband  was  gone  over  the  rirrr,  and  sh.  c  ...i!.i 
hear  of  him  no  more,  her  thoughtii  i 
work  in  her  mind.    Firvt,  for  that  she  hno  i<ni 

make,  if  tho  Iotp  of  ('liri«t  be  not  it*  foundalloo.  All 
ia  nothing  without  ihii  lure,  it  it  tSi*  tore  la  lb* 
heart,  that,  like  oil  in  tho  lamp,  keept  the  prof«Mt«a 
of  Cbritt  barning  bri|;hi. 

I  Though  moral  pr'  I  all  the  alTtvtionale 

argument*  from  a  I.  ■•  I  "r  •»  alfweeiooal* 

parent,  may  appear  to  p(u« '  -  al> 

yet  let  a*  not  oegle«t  our  ->   i^ 

and  leave  the  CTeot  t«  totw^u  £:Ae^ 


178 


BUNYAN'S  COMPLETE   WORKS. 


her  husband,  and  for  that  the  loving  bond  of 
that  relation  was  utterly  broken  betwixt  them. 
For  you  know,  said  he  to  me,  nature  can  do 
no  less  but  entertain  the  living  with  many  a 
heavy  cogitation,  in  the  remembrance  of  the 
loss  of  loving  relations.  This,  therefore,  of  her 
husband,  did  cost  her  many  a  tear.  But  this 
was  not  all ;  for  Christiana  did  also  begin  to 
consider  with  herself,  whether  her  unbecoming 
behaviour  towards  her  husband  was  not  one 
cause;  that  she  saw  him  no  more  ;  and  that  in 
such  sort  he  was  taken  away  from  her.  And 
upon  this  came  into  her  mind  by  swarms,  all 
her  unkind,  unnatural,  and  ungodly  carriage 
to  her  dear  friend;  which  also  clogged  her 
conscience,  and  did  load  her  with  guilt.  She 
was  moreover,  much  broken  with  calling  to 
remembrance  the  restless  groans,  the  brinish 
tears,  and  self-bemoaning  of  her  husband,  and 
how  she  did  harden  her  heart  against  all  his 
entreaties  and  loving  persuasions  of  her  and 
her  sons  to  go  with  him ;  yea,  there  was  not 
any  thing  that  Christian  either  said  to  her  or 
did  before  her,  all  the  while  that  hLs  burden 
did  hang  on  his  back,  but  it  returned  upon 
her  like  a  flash  of  lightning,  and  rent  the  caul 
of  her  heart  in  sunder;  especially  that  bitter 
outcry  of  his,  "  What  shall  I  do  to  be  saved?" 
did  ring  in  her  ears  most  dolefully.* 

Then  said  she  to  her  children,  "  Sons,  we 
are  all  undone.  I  have  sinned  away  your 
father,  and  he  is  gone:  he  would  have  had 
us  with  him,  but  I  would  not  go  myself:  I 
also  have  hindered  you  of  life."  With  that 
the  boys  fell  into  tears,  and  cried  to  go  after 
their  father.  "  Oh  I"  said  Christiana,  "  that  it 
had  been  but  our  lots  to  go  with  him ;  then  it 
had  fared  well  with  us,  beyond  what  it  is  like 
to  do  now.  For  though  I  formerly  foolishly 
imagined  concerning  the  troubles  of  your 
father,  that  they  proceeded  of  a  foolish  fancy 
that  he  had,  or  for  that  he  Avas  overrun  with 
melancholy  humours ;  yet  now  it  will  not  out 
of  my  mind,  but  that  they  sprang  from  an- 
other cause ;  to  wit,  for  that  the  light  of  life 

*  Here  see,  what  those  who  cruelly  and  unkindly 
treat  their  godly  relations  and  friends  on  account 
of  their  religion,  must  come  to  feel,  in  the  bitternesb 
of  their  spirit,  and  groan  under  in  the  sorrow  of  their 
Boul,  if  ever  the  Lord  grants  them  repentance  unto  life. 

f  Is  it  any  marvel,  that  a  quickened,  enlightened 
finner  should  be  judged  by  those  around  him,  who 
are  yet  dead  in  their  sins,  to  be  full  of  whims  and 
melancholy?  No;  it  is  very  natural  for  them  to 
tbiuk  us  fools  and  mad ;  but  we  know  that  they 
really  are  so. 


was  given  him,  (John  viii.  12;)  by  the  help 
of  which,  as  I  perceive,  he  has  escaped  the 
snares  of  death."  f  Then  they  wept  all 
again,  and  cried  out,  "  Oh !  woe  worth  the 
day !" 

The  next  night  Christiana  had  a  dream ; 
and  behold  she  saw  as  if  a  broad  >{)archment 
was  opened  before  her,  in  which  were  re- 
corded the  sum  of  her  ways ;  and  the  crimes, 
as  she  thought,  looked  very  black  upon  her. 
ThcH  she  cried  out  aloud  in  her  sleep,  "  I^ortl, 
have  mercy  upon  me  a  sinner,"  X  (Luke  x  viii. 
13 :)  and  the  little  children  heard  her. 

After  this,  she  thought  she  saw  two  very 
ill-favoured  ones  standing  by  her  bed  side, 
and.  saying,  "  What  shall  we  do  with  this 
woman?  for  she  cries  out  for  mercy  waking 
and  sleeping :  if  she  be  suffered  to  go  on  as 
she  begins,  we  shall  lose  her  as  we  have  lost 
her  husband.  Wherefore  we  must,  by  some 
way,  seek  to  take  her  off  from  the  thoughts 
of  what  shall  be  hereafter,  else  all  the  world 
cannot  help  but  she  will  become  a  pilgrim." 

Now  she  awoke  in  a  great  agony ;  also  a 
trembling  was  upon  her ;  but  after  a  while  she 
fell  to  sleeping  again.  And  then  she  thought 
she  saw  Christian  lier  husband  in  a  place  of 
bliss,  among  many  immortals,  with  an  harp  in 
his  hand,  standing  and  playing  upon  it  before 
One  that  sat  on  a  throne,  with  a  rainbow  about 
his  head.  She  saw  also,  as  if  he  bowed  his 
head  with  his  face  towards  the  paved  work 
that  was  under  his  Prince's  feet,  saying,  "  I 
heartily  thank  my  Lord  and  King  for  bring- 
ing me  into  this  place."  Then  shouted  a  com- 
pany of  them  that  stood  round  about,  and 
harped  with  their  harps :  but  no  man  living 
could  tell  what  they  said  but  Christian  and 
his  companions. 

Next  morning,  when  she  was  up,  had  prayed 
to  God,  and  talked  with  her  children  awhile, 
one  knocked  hard  at  the  door ;  to  Avhom  she 
spoke  out,  saying,  "  If  thou  comest  in  God's 
name,  come  in."  So  he  said,  "  Amen  ;''  and 
opened  the  door,  and  saluted  her  with,  "  Peace 

J  This  is  the  very  first  cry  of  an  awakened  sinner, 
mercy  for  the  lost  and  miserable :  and  no  sooner  are 
the  sinner's  eyes  opened  to  see  his  ruined,  desperate 
state,  and  to  cry  for  mercy,  but  the  god  of  this  world, 
who  hitherto  had  blinded  the  eyes,  and  kept  the  heart 
secure  by  presumption,  now  opposes  the  sinner's  prog- 
ress to  a  throne  of  grace,  to  a  God  of  mercy,  and  to 
the  Saviour  of  the  lost.  Satan  does  not  easily  part 
with  his  prey.  But  Jesus,  the  strong  man  armed 
with  almighty  power  and  everlasting  love,  will  c  )n- 
quer  and  cast  him  out. 


THE  PILGRIM'S  PROGnESS. 


179 


on  lliis  liousc."  The  which  when  ho  had 
lone,  he  sai«l,  "  Christiaim,  knowt-st  tlion 
wherefore  I  am  ci»me?"  Then  she  blustheU 
and  trenible<l;  also  her  heart  hejjan  to  wax 
warm  with  desires  to  know  from  whence  he 
I  :ime,  and  what  hh  errand  was  to  her.  So  ho 
said  nnto^uT,  "My  name  is  Secret;*  I  dwell 
with  thosr  that  are  hij,'h.  It  is  talked  of, 
where  I  dwell,  as  if  thou  hailsi  a  desire  to  go 
thither;  also  there  is  a  report,  that  thou  art 
aware  of  the  evil  thou  ha-*t  fornu-rly  done  to 
thy  husband,  in  hardening  of  thy  heart  against 
his  way,  and  in  keeping  of  these  babes  in  their 
ignorance.  Christiana,  the  Merciful  One  has 
sent  me  to  tell  thee,  that  he  is  a  (Jod  ready  to 
forgive,  anil  that  he  takcth  delight  to  multiply 
the  pardon  of  otl'eiices.  He  also  would  have 
thee  to  know  that  he  inviteth  thee- to  come 
into  his  presence,  to  his  table,  and  that  he 
will  feed  thee  with  the  fat  of  his  house,  and 
with  the  heritage  of  Jacob  thy  father. 

"There  is  Christian,  thy  husband  that  w;is, 
with  legions  more,  his  companions,  ever  be- 
holiling  that  face  that  (h>th  minister  life  to  the 
beholders:  ami  they  will  all  be  glad,  when 
they  shall  hear  the  sound  of  thy  feet  step  over 
thy  father's  threshold." 

( 'hristiana  at  this  wa-s  greatly  abiushed  in  her- 

If.  ami  b<iwed  her  head  to  the  ground.  This 
Vision  j»ri»ceeded,  and  tui'ul,  "  Christiami,  here 
i-  also  a  letter  for  thee,  which  I  have  bnnight 

>m  thy  hu-sband's  King ; "  no  she  took  it,  and 
>>l>en<Hl  it,  but  it  smelt  after  the  manner  of  the 
b«'>t  perfume.  S<d.  Song  i.  3.  Also  It  was 
written  in  letters  of  gold.  The  contents  of  the 
letter  were  these:  "  that  the  King  would  have 
her  do  JUS  did  Christian  her  husband;  for  that 
was  the  only  way  to  come  to  his  city,  and  to 
dwell  in  his  presence  with  joy  for  ever."  At 
this  the  good  woman  wits  quite  overcome :  so 
she  crie«l  out  to  her  visitor,  "  Sir,  will  you  carry 
me  and  my  children  with  you,  that  we  may 
also  go  and  worshij>  the  King?" 

Then  said  the  vi.sitor,  "Christiana,  'the  bit- 
ter is  before  the  sweet;'  thou  must  through 
troubles,  as  he  did  that  went  before  thee,  enter 
this  Celestial  City.  Wherefore  I  advise  thee  to 
do  aa  did  Christian   thy  husband :  go  to  the 

*  "  Th«  fear  of  the  Lord  U  (h«  bcfioning  of  wia- 
\   m."  (Pi.  cii.  10;)  an'l  "The  terrt  of  the   Ix>rJ  ii 
T^ih   Ihrm    who  r«-«r  him."   P«.  xxr.  I  i.      Th«   .<«i.irit   i    vinccl  »iDncr  Ond»  true 
iIm  Comforter  nr% 

klto  r«>riTr*  »n<l   i    . 

C   I  T'    <   of  frro  iin-1    full   )<A(<Juu   uC  siu,  lUcuc^h   iho 

bl  .   I  >i  lh«  i..\Mn. 

f  6^y$  our  Ijord,  "  When  lb*  Spirit  !•  cone,  ht  ihall 


Wicket-gate  yonder  over  the  plain;  for  thai 
stands  in  the  head  of  the  way  up  which  thou 
must  go,  and  I  wish  iIuh?  gtH)d  s|K-ed.  Als  I 
advise  thee  that  thou  put  Uiih  letter  iu  thy 
bosom;  that  thou  read  therein  to  thysell,  and 
to  thy  children,  until  they  have  g«»l  it  by  heart ; 
for  it  is  one  of  the  songs  that  thou  u 
wiiile  thou  art  in  this  hou^e  4>f  (hy  p;.. 
^I's.  c.\i.x.  5-1;)  al.so  this  thou  must  tlili^ir  m 
at  the  far  gate."  t 

Now  I  saw  in  my  dream,  that  this  old  gcn« 
tlemun,  as  he  t«)ld  me  this  story,  tlid  hiuiflrlf 
seem  to  be  greatly  affl-cted  therewith.  He 
moreover  proceeded,  and  saiil,  S»  Christiana 
called  her  sons  together,  and  began  thus  to  ad- 
dress herself  unto  them  :  "  .My  sons,  I  havi-,  hh 
you  nuiy  perceive,  been  of  late  under  much 
exercise  in  my  soul  about  the  death  of  your 
father;  not  for  that  I  doubt  at  all  of  his  hap- 
piness; for  I  am  satisfied  now  that  he  is  well. 
I  have  been  also  much  alVected  with  the 
tlumght*  t.f  mine  own  estate  and  yours,  which 
I  verily  believe  is  by  nature  miserable.  My 
carri:ige  al.so  to  your  father  in  his  distress  is  a 
great  h)ad  to  my  cojii;cience :  for  I  hardem>4l 
both  my  heart  and  yours  against  him,  and  re- 
fused to  go  with  him  on  pilgrimage. 

"The  thougliLs  of  these  things  wouhl  now 
kill  me  outright,  but  for  that  a  dream  which  I 
had  last  night,  and  but  that  for  the  encour.ige- 
ment  this  stranger  luus  given  me  this  morning. 
Come,  my  children,  let  us  pack  up,  and  U-  gone 
to  the  gate  that  leads  us  to  that  celestial  coun- 
try, that  we  may  see  your  father,  and  be  with 
him  and  his  companions  in  peace,  ucc<iriling  to 
the  laws  of  that  land." 

Then  did  her  children  burst  out  into  teans 
for  joy  that  the  heart  of  their  mother  wan  so 
inclini.'d.  So  the  visitor  bid  them  farewell  ; 
and  they  began  to  prepare  (■■  -•  <''M  r..r  tl...;? 
journey. 

Hut,  while  they  were  thu-<  aiH.in  ii  i.r  g'>nr, 
two  of  the  women  that  were  ( 'hristiana's  neigh- 
iKturs  came  up  to  her  house,  and  kn(M-ki><l  at 
her  «hK»r.  To  whoni  she  sai<l  lu*  Iwforr.  At 
this  the  women  were  stunned  ;  for  this  kind  o| 
language  they  used  not  to  hear,  or  to  p«Tceire 
to  drop  from  the  lij>s  of  Christ iana.1     Yet  they 

(••tifjr  of  m»— he  thall  lead  > 
•hkll  (how  }rou  thinx*  >  ' 


•IHl 


ilftOit'l!.      Til 
t  KtmA*T,  '■ 
foimer  friatitl*  kt-'i 


ly  of 


180 


BUNYAN'S  COMPLETE    WORKS. 


came  iu :  but,  behold,  they  found  the  good  wo- 
man i)reparing  to  be  gone  from  her  house. 

So  they  began,  and  said,  "  Neighbour,  pray 
what  is  your  meaning  by  this  ?" 

Christiana  answered,  and  said  to  the  eldest 
of  them,  whose  name  was  Mrs.  Timorous,  "  I 
am  preparing  for  a  journey."  (This  Timorous 
was  daughter  to  him  that  met  Christian  upon 
the  hill  of  Difficulty,  and  would  have  had  him 
go  back  for  fear  of  the  lions.) 

Timorous.  For  what  journey,  I  pray  you? 

Oiristiana.  Even  to  go  after  my  old  husband. 
And  with  that  she  fell  a  weeping. 

Timorous.  I  hope  not  so,  good  neighbour; 
pray,  for  your  poor  children's  sake,  do  not  so 
unwomanly  cast  away  yourself. 

Christiana.  Nay,  my  children  shall  go  with 
me :  not  one  of  them  is  willing  to  stay  behind. 

Timorous.  I  wonder  in  my  heart,  what  or 
who  has  brought  you  into  this  mind ! 

Christiana.  Oh,  neighbour,  knew  you  but  as 
much  as  I  do,  I  doubt  not  but  that  you  would 
go  along  with  me. 

Timorous.  Pr'ythee,  what  new  knowledge 
hast  thou  got,  that  so  worketh  off  thy  mind 
from  thy  friends,  and  that  tempteth  thee  to  go 
nobody  knows  whe^e  ? 

Then  Christiana  rei^lied,  I  have  been  sorely 
afflicted  since  my  husband's  departure  from 
uie ;  but  especially  since  he  went  over  the  river. 
But  that  which  troubleth  me  most,  is  my  churl- 
ish carriage  to  him,  when  he  was  under  his 
distress.  Besides,  I  am  now  as  he  Avas  then ; 
nothing  will  serve  me  but  going  on  pilgrimage. 
I  was  a  dreaming  last  night  that  I  saw  him. 
Oh  that  my  soul  was  with  him !  He  dwelleth 
in  the  presence  of  the  King  of  the  country; 
he  sits  and  eats  with  him  at  his  table ;  he  is 
become  a  companions  of  immortals,  and  has  a 
house  now  given  him  to  dwell  in,  to  w^hich  the 
best  palaces  on  earth,  if  comjjared,  seem  to  me 

ledge  of  a  difference  in  your  language  and  conduct? 
Do  they  still  approve  of  you  as  well  as  ever?  What 
reaiOD,  then,  have  you  to  think  yourself  a  pilgrim  ? 
for  no  sooner  does  any  one  commence  a  pilgrim,  but 
thi»:  vord  is  fulfilled,  "  For  then  I  will  turn  to  the  peo- 
ple a  pure  language."  Zeph.  iii.  7.  If  the  heart  be 
ever  so  little  acquainted  with  the  Lord,  the  tongue  will 
diseover  it,  and  the  carnal  and  profane  wUl  ridicule 
and  despise  you  for  it. 

*  This  was  a  letter  full  of  the  love  of  Jesus,  and  the 
precious  invitation  of  his  loving  heart  to  all  sinners  to 
come  unto  him,  as  recorded  in  this  blessed  word. 
Huppy  sinners,  whose  eyes  are  opened  to  read  them : 
but  this  the  world  calls  madness. 

f  The  Lord,  who  quickens  us  bj'  his  Spirit,  and  calls 
us  by  his  word,  well  knows  the  carnal  enemies  who  will 


but  as  a  dung-hill.  2  Cor.  v.  1—1.  The  Prince  of 
the  palace  has  also  sent  for  me,  with  promises 
of  entertainment,  if  I  shall  come  to  him ;  his 
messenger  was  here  even  now,  and  brougb  t  me 
a  letter,  which  invites  me  to  come.  And  with 
that  she  plucked  out  her  letter,  and  read  il ,  and 
said  to  them,*  What  now  will  you  say  to  this  ? 

Timorous.  Oh  the  madness  that  hath  pos- 
sessed thee  and  thy  husband  I  to  run  youiveif 
ui^ou  such  difficulties!  You  have  heard  I  ;i:i. 
sure,  what  your  husband  did  meet  with,  t^  en 
in  a  manner,  at  the  first  step  that  he  took  on 
his  way,  as  our  neighbour  Obstinate  can  yet 
testify,  for  he  went  along  with  him ;  yea,  and 
Pliable  too,  until  they,  like  wise  men,  were 
afraid  to  go  any  further.  We  also  heard,  over 
and  above,  how  he  met  with  the  lions,  Apol- 
lyon,  the  Shadow  of  Death,  and  many  other 
things.  Nor  is  the  danger  that  he  met  with  at 
Vanity  Fair  to  be  forgotten  by  thee.  For  if 
he,  though  a  man,  was  so  hard  put  to  it,  what 
canst  thou,  beilig  but  a  poor  woman,  do  ?  Con- 
sider also,  that  these  four  sweet  babes  are  thy 
children,  thy  flesh,  and  thy  bones.  Therefore, 
though  thou  shouldst  be  so  rash  as  to  cast  away 
thyself;  yet  for  the  sake  of  the  fruit  of  thy 
body,  keep  them  at  home.f 

But  Christiana  said  unto  her,  Temjit  me  not, 
my  neighbour :  I  have  now  a  price  put  into  my 
hand  to  get  a  gain,  and  I  should  be  a  fool  of 
the  greatest  sort,  if  I  should  have  no  heart  to 
strike  in  with  the  opportunity.  And  for  that 
you  tell  me  of  all  these  troubles  that  I  am  like 
to  meet  with  in  the  way,  they  are  so  far  from 
being  to  me  a  discouragement,  that  they  show 
I  am  in  the  right.  The  bitter  must  come  be- 
fore the  sweet,  and  that  also  will  make  the 
sweet  the  sweeter.  Wherefore,  since  you  came 
not  to  my  house  in  God's  name,  as  I  said,  I 
pray  you  be  gone,  and  do  not  disquiet  me  fur- 
ther, j 

oppose  our  progress  in  the  divine  life:  therefore  he 
tells  us,  "If  thy  brother,  or  the  wife  of  thy  bosom,  or 
thj'  friend,  which  is  as  thine  own  soul,  entice  thee  se- 
cretly from  the  Lord,  thou  shalt  not  hearketi  unto  him," 
&c.  Deut.  xiii.  6.  Let  the  word  of  God  oe  the  rule, 
and  Christiana's  conduct  an  example  to  all  who  are 
setting  their  faces  Zion-ward.  Oh  beware  of  the  rea- 
soning of  the  flesh.  Dread  to  look  back.  Tremble  at 
the  thought  of  going  back;  for  the  Lord  hath  no 
pleasure  in  such.  Heb.  x.  38. 

%  That  is  right.  It  is  well  to  be  bold  in  the  name 
of  the  Lord  with  those  who  seek  to  turn  us  away  from 
following  on  to  know  the  Lord;  for  nothing  less  than 
life  and  salvation,  or  death  and  damnation,  will  be  the 
issue  of  it.  0  pilgrims,  beware!  beware  of  parleying 
with  the  carnal.     Ever  remember,  you  have  a  nature 


THE  PILGRIM'S  PROGRESS. 


181 


Tlicn  Timorous  also  reviled  her,  and  said  to  I 
her  fellow,  "Come,  neighbour  Mercy,  let  us  i 
Ii'Hve  her  in  her  own  hands,  sinee  she  acorns 
our  counsel  and  company."  But  Mercy  was  at 
a  stand,  and  could  not  so  readily  comply  with 
her  ncij^hlwur;  and  that  for  a  two-fold  reason: 
1st.  Her  bowels  yearned  over  Christiana.  So 
she  saitl  within  herself,  "  If  my  neighbour  will 
needs  be  j^one,  I  will  )jo  a  little  way  wiili  her, 
and  help  i>ef."  2illy.  Her  bowels  yearned 
over  her  own  soul;  for  wliat  Christiana  had 
Miid,  had  taken  some  hold  u|><>n  her  mind. 
Wherefore  she  said  within  herself  a;;ain,  "  I 
will  yet  have  more  talk  with  this  Christiana; 
ami  if  I  (imi  trulii  and  life  in  what  she  shall 
wiy,  myself  witli  my  heart  shall  also  go  with 
her."  Wherefore  Mercy  began  thus  to  reply 
to  her  neighbour  Tinutrous. 

Mcrctj.  Neighbour,  I  did  indeed  come  with 
you  to  we  Christiana  this'morning;  and,  since 
she  is,  a.s  you  see,  a  taking  her  bust  farewell  of 
the  country,  I  think  to  walk  this  sunshiny 
morning  a  litth"  with  her,  to  help  her  on  her 
way.  Hut  she  told  her  not  of  her  second  rcju<on, 
but  kept  it  to  herself. 

Timnrouf.  Well,  I  see  ytui  have  a  mind  to  go 
a  fooling  too:  but  take  heed  in  lime,  and  be 
wise ;  while  we  are  out  of  danger,  we  are  out ; 
but  when  we  are  in,  we  are  in.  So  Mrs.  Tim- 
orous returne<l  to  her  house,  and  Christiana 
betook  hi-rself  to  her  jonrney.*  But  when 
Timorous  wius  got  home  to  her  house,  she  sends 
for  sonu'  of  her  neighlxiurs,  t*)  wit,  Mrs.  liat's- 
eyes,  Mrs.  Incousidomte,  Mrs.  Light-mind,  and 
Mrs.  Know-n«>thing.  S<),  when  they  were  come 
to  her  lunise,  she  falls  to  telling  the  storj'  of 
Christiana,  and  of  her  intended  journey.  And 
thus  she  began  her  tale : 

Neighliours,  having  but  little  to  do  this 
morning,  I  went  to  give  Christiana  a  visit; 
and  when  I  came  at  the  door,  I  knocked,  um 
you  know  it  is  our  custom :  and  she  answered, 
"  If  you  come  in  C1<h1's  name,  come  in."  So 
in  I  went,  thinking  all  wius  well:  but,  when 
I  canje  in,  I  foun<l  her  preparing  herself  to 
depart  the  town:  she,  |^nd  also  her  chihlren. 
Ho  I  a"«ked  her,  what  wjis  her  meaning  by  that? 
And  she  told  mc  in  short,  that  she  was  now  of 
a  nund  to  go  on  pilgrimage,  jus  did  her  husband. 
She  told  mc  also  a  dream  that  she  had,  and 

;  ron«  to  cateh  the  f»lling  (park  from  their  flint  nod 
(trrl.  and  tind<<r  kbout  you  evor  rc«djr  to  t«ko  (ho  Arc 

*  Here  wv  teo  our  Lord'a  word  rcriflod:  "The  ooo 
•  h»ll  b«  l»krn  Mid  Ibc  other  left."  M«lt.  xsir.  41. 
Moroj  obejTf  the  call — Timoroui  pcrverirljr  rvject«  it. 

t  Ob  how  do  (ucb  earnal  wrclohc*  (port  with  their 


how  the  King  of  the  country  where  her  ha»- 
band  was,  had  sent  her  an  inviting  letter  to 
come  thither. 

Then  said  Mrs.  Know-nothing,  And  what, 
do  you  think  she  will  go? 

TimoroHt.  Ay,  go  she  will,  whatever  ?ome 
on't:  and  methinks,  I  know  it  by  this,  for 
that  which  was  my  great  argument  to  persuads 
her  to  stay  at  home,  (to  wit,  the  troubles  she 
wiLs  like  to  nteet  with  in  the  way,)  is  one  grcJil 
argument  with  her,  to  put  her  forward  cm  her 
journey.  For  she  told  me  in  so  many  wonU, 
"The  bitter  goes  before  the  sweet:  yea,  and 
fontsmuch  as  it  doth,  it  makes  the  sweet  the 
sweeter." 

Mr».  liitfu-rifin.  Oh  this  l)liiid  and  fiMiliHh 
woman  I  ami  will  she  not  take  warning  by  her 
husband's  atllietions?  For  my  part,  I  see,  if 
he  were  here  again,  he  would  re.st  him  content 
in  a  whole  skin,  and  never  run  so  nuiny  ha/unU 
for  nothing. 

Mrs.  Inconsiderate  also  replied,  saying.  Away 
with  such  fantastical  fools  from  the  town;  a 
good  riddani-e  for  my  part,  I  say  of  her  ;  should 
she  stay  where  she  dwells,  and  retain  this  ndnd, 
who  could  live  (juietly  by  her?  for  she  will 
either  be  dumpish  or  unneighbourly,  to  talk 
of  such  matters  its  no  wi.se  bmly  can  abide; 
wherefore,  for  my  part,  I  shall  never  be  sorry 
for  her  dep:irture;  let  her  go,  and  let  better 
come  in  her  nntm:  it  was  never  a  g«M»d  world 
since  tlu-se  whimsical  fools  ilwelt  in  it.f 

Then  Mrs.  Light-mind  addetl  Jts  fidloweth. 
Come,  put  this  kind  of  Udk  away.  I  was  ye«* 
terday  at  Madam  Wanton's,  where  we  were  tu 
nierrj-  as  the  nuiids.  F'or  who  do  you  think 
should  be  there,  but  I  and  .Mrs.  Love-the-llesh, 
and  three  tir  four  more,  with  Mrs.  I^vher)", 
Mrs.  Filth,  and  some  others:  so  there  we  had 
music  and  dancing  and  what  else  wits  meet  to 
fill  up  the  pleasure.  And,  I  dare  say,  my  lH«!y 
herself  is  an  admirable  well-bred  gentlewonnin, 
and  Mr.  Ix^cher)*  is  its  pretty  a  fellow. 

By  this  time  Christiana  wits  got  on  her  whv, 
and  Mercy  went  along  with  her:  so,  as  they 
went,  Iter  children  being  there  also,  Christianji 
iH'gan  to  discourse.  "  And,  Mercy,"  said 
Christiana,  "  I  take  this  as  an  unex|»ertcU  Iji- 
your,  that  thou  shouldcst  sot  f«K)t  out  of  doom 
with  me,  to  accompany  lue  a  little  in  my  way."- 


own  damnation,  while  th<  ^^^ 

of  (iod,  and  ridicule  lii»  pr  )■  -  .  i>'<'  "  "*•  >  •  ""•  •>♦• 
KioninK,  ho  who  wa<  l««fn  »(t<T  «h«  fl»»b  |«T»««al»«l 
him  who  wa4  born  after  Ibo  .'ipirit;  to  it  wtll  b«  m 
lonx  aj  the  >e«d  of  (h«  woman  aad  tiie  M«d  of  t^ 
•crpeni  ar«  upon  th«  tarth. 


IS2 


BUNYAN'S  COMPLETE   WORKS. 


Then  said  young  Mercy,  (for  she  was  but 
young,)  If  I  thought  it  would  be  to  purpose  to 
go  with  you,  I  would  never  go  near  the  town. 

Well,  Mercy,  said  Christiana,  cast  in  thy 
lot  with  me;  I  well  know  what  will  be  the  end 
of  our  pilgrimage :  my  husband  is  where  he 
would  not  but  be  for  all  the  gold  in  the  Span- 
ish mines.  Nor  shalt  thou  be  rejected,  though 
thou  goest  but  upon  rni/  invitation.  The  King, 
wh)  hath  sent  for  me  and  my  children,  is  one 
that  delighteth  in  mercy.  Besides,  if  thou  wilt, 
I  will  hire  thee,  and  thou  shalt  go  along  with 
me  as  my  servant.  Yet  we  will  have  all  things 
in  common  betwixt  thee  and  me  ;  only  go  along 
with  me.* 

Mercy.  But  how  shall  I  be  ascertained  that 
I  also  shall  be  entertained  ?  Had  I  this  hope 
from  one  that  can  tell,  I  would  make  no  stick 
at  all,  but  would  go,  being  helped  by  him 
that  can  help,  though  the  way  was  never  so 
tedious.f 

Christiana.  Well,  loving  Mercy,  I  will  tell 
thee  what  thou  shalt  do :  go  with  me  to  the 
Wicket-gate,  and  there  I  will  further  inquire 
for  thee ;  and  if  there  thou  shalt  not  meet  with 
encouragement,  I  will  be  content  that  thou 
shalt  return  to  thy  place ;  I  also  will  pay  thee 
for  thy  kindness  which  thou  showest  to  me 
and  my  children,  in  the  accompanying  of  us 
on  our  way  as  thou  dost. 

Mercij.  Then  will  I  go  thither,  and  will  take 
what  'shall  follow :  and  the  Lord  grant  that 
my  lot  may  there  fall,  even  as  the  King  of 
heaven  shall  have  his  heart  upon  me.  J 

Christiana  was  then  glad  at  heart;  not  only 
that  she  had  a  companion ;  but  also  for  that  she 
had  prevailed  with  this  j^oor  maid  to  fall  in 
love  with  her  own  salvation.    So  they  went  on 

*  Such  is  the  true  spirit  of  all  real  pilgrims.  They 
wish  others  to  know  Christ,  and  to  become  followers  of 
him  with  themselves.  Oh  how  happy  are  they  when 
the  Lord  is  pleased  to  draw  the  hearts  of  any  of  their 
fellow-sinners  to  himself! 

f  Though  Christiana  clearly  saw  and  knew  her  call- 
ing of  God,  yet  Mercy  did  not ;  therefore  she  is  in 
doubt  about  it.  Just  so  it  is  with  many  at  their  first 
setting  out.  Hence  they  are  ready  to  saj',  that  they 
sould  eien  wish  to  have  had  the  most  violent  convic- 
tions of  sin,  and  to  have  been  as  it  were,  shook  over 
the  mouth  of  hell,  that  they  might  have  had  a  greater 
jertainty  of  their  being  called  of  God.  But  this  is 
5'f>eaking  unadvisedly.     Better  to  take  the  apostle's 


together,  and  Mercy  began  to  weep.  Then 
said  Christiana,  "  Wherefore  iveepeth  my  sis- 
ter so  ?" 

Alas!  said  she,  who  can  but  lament,  that 
shall  but  rightly  consider  what  a  state  and 
condition  my  poor  relations  are  in,  that  yet 
remain  in  our  sinful  town  ?  and  that  which 
makes  my  grief  the  more  is,  because  they 
have  no  instruction,  nor  any  to  tell  them  what 
is  to  come.  II 

Christiana.  Bowels  become  pilgrims :  and 
thou  doest  for  thy  friends,  as  my  good  Chris- 
tian did  for  me  when  he  left  me  :  he  mourned 
for  that  I  would  not  heed  nor  regard  him  ;  but 
his  Lord  and  ours  did  gather  up  his  tears,  and 
put  them  into  his  bottle ;  and  now  both  I  and 
thou,  and  these  my  sweet  babes,  are  reaping 
the  fruit  and  benefit  of  them.  I  hope,  Mercy, 
that  these  tears  of  thine  will  not  be  lost ;  for 
the  truth  hath  said,  that  "they  that  sow  in 
tears  shall  reap  in  joy  and  singing."  And  "  he 
that  goeth  forth  and  weepeth,  bearing  precious 
seed,  shall  doubtless  come  again  with  rejoicing, 
bringing  his  sheaves  with  him."  Ps.  cxxvi.  5, 
G.     Then  said  Mercy  — 

"  Let  the  most  blessed  be  my  guide, 
If't  be  his  blessed  will, 
Unto  his  gate,  into  his  fold, 
Up  to  his  holy  hill : 

"And  let  him  never  suffer  me 
To  swerve  or  turn  aside 
From  his  free  grace  and  holy  ways, 
Whate'er  shall  me  betide. 

"  And  let  him  gather  them  of  mine, 
That  I  have  left  behind; 
Lord,  make  them  pray  they  may  be  thine, 
With  all  their  heart  and  mind." 

advice;  "Give  all  diligence  to  make  your  calling 
sure." 

\  Here  is  a  blessed  discovery  of  a  heart  divinely  in 
structed.  Mind,  here  is  no  looking  to  anything  Mercy 
was  in  herself,  nor  to  anything  she  ccidd  do  for  her- 
self, but  all  is  resolved  into  this,  all  is  cast  upon  this, 
even  the  love  of  the  heart  of  the  King  of  heaven. 
Reader,  can  you  be  contegt  with  this  lot?  Can  you 
cast  all,  and  rest  all,  upon  the  love  of  Christ  ?  Then 
bless  his  loving  name  for  giving  you  a  pilgrim's  heai't. 

II  This  is  natural;  when  we  know  the  worth  of  our 
souls  and  the  value  of  Christ's  salvation,  and  weep  foi 
our  sins,  also  to  mourn  and  weep  for  our  carnal  rela- 
tives, lest  they  should  be  eternally  lost. 


THE  PILGRIM'S  PBOORESS. 


183 


niArTKK    II. 

Chrutianu,  Mercy,  and  the  Chiidren  jxim  the  S((ntgh  with  tajttij,  und  are  kindhj  reeeived  at 

(he  M'irkft-gate. 


Now,  my  old  fririul  pronrdtd  and  sui»l : 
But  wluii  C'hri.stiuiiu  came  to  the  slotigh  (»f 
Dcsj.oud,  .'lie  bejran  to  be  at  a  staml ;  "  For," 
said  she,  "tlii.s  is  tl>e  plaee  in  whieli  my  dear 
husband  liad  like  to  have  been  smothered  witii 
mud."  She  perceived  also,  that,  notwithstantl- 
inj:  the  command  of  the  King  to  make  this 
place  for  pilgrim<<  gixnl,  yet  it  wju»  rather  worse 
than  formerly.  S<»  I  a.skctl  if  that  was  true? 
Yes,  said  the  old  gentleman,  too  true:  for 
numy  there  be,  that  pretend  to  be  the  King's 
labourers,  and  .say  they  are  for  mending  the 
King's  highways,  that  bring  dirt  and  dung  in- 
stead of  stoncj*.  and  so  nuir,  instead  of  mend- 
ing.* Here  Christiana,  therefore,  and  her 
i>oys,  did  make  a  stand:  but,  said  ^lercy, 
"Come,  let  u.s  venture;  only  let  us  bo  wary." 
rhen  they  hM»ked  well  to  their  steps,  ami  made 
a  shift  tn  get  st^iggering  over. 

Yet  Chri.stiuna  had  like  to  luivc  been  in,  and 
that  not  once  or  twice.  Now  they  had  no 
-iK)ner  got  over,  but  they  thought  they  heard 
words  that  said  unto  them,  "  IJle.-vse«l  is  she 
hat  believeth,  for  there  shall  be  a  perform- 
iiio-  i.f  wliat  li:i-  Iiicii  told  her  from  the 
I.  -; 

lii.  11  w..  .  .i.  HL  ....  .i_.iin;  and  said  Mercy 
to  Christiana,  Had  I  iw  good  ground  to  hope 
for  a  loving  recei>tion  at  the  Wicket-gate,  jls 
you,  I  think  no  slough  of  Desi»ond  could  dis- 
courage me. 

Well,  .said  the  other,  you  know  your  sore, 
and  I  know  mine  ;  an«l,  giKxl  frien«I,  we  shall 
all  have  enough  evil  before  we  come  to  our 
j'turney'.s  end.  For  it  cannot  be  imagined, 
that  till-  people  that  de^iign  to  attain  such  ex- 
celleni  t'lorii-s  a.s  we  do,  and  that  are  so  envied 
that   happiness  us  we  are,  but  that  we  shall 

race',  with  fears  and  snares,  with  what  troubles 

^ 

*  Bat  in*lc«d  of  being  what  they  profcs-.  ih.-  Kri^'« 
labourer*.  Paul  culls  thpin  Goi|>«?l-|>('rrcrt 
iroublrr*,  (Sat.  r.  10.  For  in«lr*d  of  pri-u  .  ^  . 
ami  full  lalration,  ((raeiouslr  br«iuw<-il  u|Min  ]»ior  *in> 
nrr«.  who  can  do  nothing  to  cniillo  (h<'n>»rlTr«  to  it, 
r  to  gain  an  inlcr««t  in  it;  b«ho|t|,  the*«  wrctohrd 
'l«ab«r*  tct  forth  salvation  to  lale  upon  orrtatn  tornt* 
and  condition*,  which  sinnors  are  to  prrforni  and  ful- 
HI.  Tho»  t^'-^  .i..t^. -.  the  upright  an'l  (inorrv.  and 
drcviTc  U>r  ,<  anil  warjr  into  pridv  and  do* 
hMion.     Tbu.    ...  ■  -  '   ■-{  mrud   the   way; 


and  aniietions  they  can  pos.Hil  ly  av-aull  lu 
with  that  hate  us. 

.\nd  now  Mr.  Sagacity  left  mo  :o  dream  out 
my  dreatn  by  myself.  Wherefnre,  iiiethoughl 
I  saw  Christiana,  and  Mmy.  and  the  boyn,  go 
all  of  them  up  to  the  gate:  U.  which  when  they 
came  they  betook  themselves  toil  short  debate, 
ab<»ut  how  they  must  manage  their  calling  at 
the  gate:  and  what  should  be  sai*!  iiitto  hitii 
that  did  open  unto  them :  so  it  wjuh  < 
since  Christiana  was  the  eldojtt,  that  -  i 

knock  for  entrance,  and  that  she  should  s|Hiik 
to  him  that  ilid  open  for  the  rest.  So  Chris- 
tiana began  to  knock,  and,  as  her  |H»or  hiu- 
band  did,  she  knocked  and  kn<H-ked  again. 
IJut  instead  «)f  any  that  answered,  they  all 
thought  that  they  heard  as  if  a  dog  came  bark- 
ing upon  them;  a  dog,  and  a  great  one  t«K>; 
and  this  nnule  the  women  and  children  afraid. 
Nor  durst  they  for  a  while  to  kno«k  any  mon-, 
for  fear  the  miustilf  should  (ly  upon  them.  Now 
therefore  they  were  greatly  tuiiilileil  up  and 
down  in  their  minds,  and  knew  not  what  to  do: 
knock  they  durst  not,  for  fear  of  the  <log;  go 
back  they  durst  not-,  for  fear  the  keejMT  «if  that 
gate  should  espy  them  as  they  so  wont,  and  be 
oU'endetl  with  them :  at  hist  they  thought  of 
knocking  again,  and  knocking  more  vehe- 
mently than  they  did  at  first. 

Then  sitid  the  ke<'per  of  the  gate,  "  Who  is 
there?"  So  the  dog  left  olf  to  bark,  and  he 
opened  unto  them.f 

Then  Christiami  made  a  low  olM'isanco,  and 
said,  Ix-t  not  our  Lord  be  offended  with  bin 
hand-maidens,  for  that  we  have  knocked  at  hi.t 
princely  gale."  Then  said  the  keeper,  "  Whenc« 
come  ye?    And  what  is  it  that  ynu  would  haver* 

Christiana  annwered.  We  are  come  from 
whence  Christian  did  come,  and  ui'i.a  tin  -ane 


and  bring  dirt  and  dung,  instwul  «:  > 

tbo  way  sound  and  .•afc  for  pilgriiat.     B«vu«  of  tli« 
sophistry  of  sui-h  pr<ifcs*or*. 

f  No  sooner  docs  a   poor   sinnrr  o|>vn   h.t  lips  io 
prayer  to  Jesus,  but  the  devil  will  t>ark  a<.  1   '■■»'  •< 
biin,  and  by  all  meant  try  to  Ivrrify  an<l 
him.      Vo  you   find   this?     W».^(    i.    i  _ij 

Reaist  the  dovil,  and  he  will   i  s  tv. 

7.     Draw  nigh  to  Ood,  and  b'  yoa. 

Janes  iv.  S,     Uh  ever  rvmcmb^r  "U^  .   ■»•• 

•hoold  ;■"•  •>'- >  '  "   •  '■  ■  •     '  ; 


184 


BUNYAN'S  COMPLETE   WORKS. 


errand  as  lie,  to  wit,  to  be,  if  it  sliall  please 
you,  graciously  admitted,  by  this  gate,  into  the 
way  that  leads  unto  the  Celestial  City.  And 
I  answer,  my  Lord,  in  the  next  place,  that  I 
am  Christiana,  once  the  wife  of  Christian,  that 
now  is  gotten  above. 

With  that  the  keeper  of  the  gate  did  marvel, 
saying,  "  W'lat,  is  she  now  become  a  pilgrim, 
that  but  :.  while  ago  abhorred  that  life?" 
Then  she  towed  her  head,  and  said,  "Yea; 
and  so  are  these  my  sweet  babes  also." 

Then  he  took  her  by  the  hand,  and  led  her 
in,  and  said  also,  "  Suflfer  the  little  children  to 
come  unto  me ;"  and  with  that  he  shut  up  the 
gate.  This  done,  he  called  to  a  trumpeter  that 
was  above,  over  the  gate,  to  entertain  Chris- 
tiana wi  ih  shouting,  and  sound  of  trumpet,  for 
joy.  So  he  obeyed,  and  sounded,  and  tilled 
the  air  with  his  melodious  notes. 

Now  all  this  while  poor  Mercy  did  stand 
without,  trembling  and  crying  for  fear  that  she 
was  rejected.  But  when  Christiana  had  gotten 
admittance  for  herself  and  her  boys,  then  she 
began  to  make  intercession  for  Mercy. 

And  she  said.  My  Lord,  I  have  a  companion 
of  mine  that  stands  j'et  without,  that  is  come 
hither  upon  the  same  account  as  myself:  one 
that  is  much  dejected  in  her  mind,  for  that  she 
comes,  as  she  thinks,  without  being  sent  for ; 
whereas  I  was  sent  to  by  my  husband's  King  to 
come. 

Now  ]Mercy  began  to  be  very  impatient,  and 
each  minute  was  as  long  to  her  as  an  hour; 
wherefore  she  prevented  Christiana  from  a 
fuller  interceding  for  her,  by  knocking  at  the 
gate  herself  And  she  knocked  then  so  loud, 
that  she  made  Christiana  to  start.  Then  said 
the  keeper  of  the  gate,  "  Who  is  there  ?"  And 
Christiana  said,  "  It  is  my  friend." 

So  he  opened  the  gate  and  looked  out,  but 
Mercy  was  fallen  down  without  in, a  swoon; 
for  she  fainted,  and  was  afraid  that  no  gate 
would  be  opened  to  her. 

Then  he  took  her  by  the  hand,  and  said, 
'■'  Damsel,  I  bid  thee  arise." 

"Oh,  sir,  (said  she,)  I  am  faint;  there  is 
scarce  life  left  in  me."     But  he  answered,  that 

*  Mercj''s  case  is  not  singular.  Many  have  set  out 
just  as  she  did,  and  have  been  discouraged  by  the 
same  reason  as  she  was.  She,  as  many  have  been, 
was  encouraged  to  set  out  in  the  ways  of  the  Lord  by 
her  neighbour  and  friend.  Hence  she  thought  there 
was  no  cause  to  conclude  that  she  was  called  by  the 
Lord,  but  that  it  was  only  the  effect  of  human  power 
or  moral  persuasion,  and  therefore  doubted  and  fainted 
lest  she  should  not  meet  with  acceptance.     But  her 


one  said,  ."When  my  soul  fainted  within  me, 
I  remembered  the  Lord,  and  my  prayer  came 
unto  thee,  into  thy  holy  temple."  Jonah  ii.  7. 
Fear  not,  but  stand  upon  thy  feet,  and  tell  me 
wherefore  thou  art  come. 

Mercy.  I  am  come  for  that  unto  which  I  was 
never  invited,  as  my  friend  Christiana  was. 
Hers  was  from  the  King,  and  mine  was  but 
from  her.     Wherefore  I  fear  I  presume.* 

Good-will.  Did  she  desire  thee  to  come  with 
her  to  this  place  ? 

Mercy.  Yes;  and,  as  my  Lord  sees,  I  am 
come;  and  if  there  is  any  grace  and  for- 
giveness of  sins  to  spare,  I  beseech  that  thy 
poor  handmaid  may  be  partaker  thereof. 

Then  he  took  her  again  by  the  hand,  and 
led  her  gently  in,  and  said,  "I  pray  for  all 
them  that  believe  on  me,  by  what  means  so- 
ever they  come  unto  me."  Then  said  he  to 
those  that  stood  by,  "  Fetch  something,  and 
give  it  Mercy  to  smell  on,  thereby  to  stay  her 
faintings."  So  they  fetched  her  a  bundle  of 
myrrh.     A  while  after  she  was  revived. 

And  now  was  Christiana,  and  her  boys, 
and  Mercy,  received  of  the  Lord  at  the  head 
of  the  way,  and  spoke  kindly  unto  by  him. 
Then  said  they  yet  further  unto  him,  "We  are 
sorry  for  our  sins,  and  beg  of  our  Lord  his 
pardon,  and  further  information  what  we  must 
do." 

I  grant  pardon,  said  he,  by  word  and  deed : 
by  word,  in  the  promise  of  forgiveness ;  by 
dopd,  iu  the  way  I  obtained  it.  Take  the  first 
from  my  lips  with  a  kiss,  and  the  other  as  it 
shall  be  revealed.  Song  Sol.  i.  2;  John  xx.  19. 

Now  I  saw  in  my  dream,  that  he  spake 
many  good  words  unto  them,  whereby  they 
were  greatly  gladdened.  He  also  had  them  up 
to  the  top  of  the  gate,  and  showed  them  by 
what  deed  they  were  saved;  and  told  them 
withal,  that  that  sight  they  would  have  again 
as  they  went  along  in  the  way,  to  their  com- 
fort. 

So  he  left  them  awhile  in  a  summer  parlour 
below,  where  they  entered  into  talk  by  them- 
selves :  and  thus  Christiana  began  :  "  O  Lord. 
how  glad  am  I  that  we  are  got  in  hither !" 


very  doubts,  fears,  and  distress,  proved  the  earnest 
ness  of  her  heart,  and  the  desire  of  her  soul  after  the 
Saviour;  and  also,  that  his  mercy,  love,  and  gracious 
power,  had  a  hand  in  the  work.  Mark  this,  ye 
poor,  doubting,  fearful,  trembling  souls,  who  are 
halting  every  step,  and  fearing  you  have  not  set 
out  aright,  hear  what  Christ's  angel  said,  and  be  not 
discouraged.  Fear  not,  for  ye  seek  Jesus.  Matt 
xxviii.  5. 


THE  PILGRIM'S  PROGRESS. 


185 


Mercy.  So  you  well  say :  but  I  of  all  luivo 
cause  to  leap  for  joy. 

ChriM'uiiui.  I  thouglit  one  time  as  I  stood  at 
the  gate,  (because  I  hail  knocketl,  arul  none 
did  answer,)  that  all  our  labour  hatl  been  lo^t, 
especially  when  tliat  ugly  cur  made  such  a 
li'.avy  barking  at  us.* 

Mercy.  IJut  my  worst  fear  was,  after  I  saw 
tliat  you  WIU4  taken  into  his  favour,  and  that 
I  was  left  behind.  Now,  thought  I,  it  is  ful- 
filled which  is  written,  "Two  women  shall  be 
grinding  together,  the  one  shall  be  taken  and 
the  other  left."  Matt.  w'w.  41.  I  IkuI  nmeh 
ado  to  forbear  crying  out,  Undone!  And 
afraid  I  was  to  knock  any  more  :  but  when  I 
looked  up  to  what  was  written  over  the  gate,  I 
took  courage.  I  al.Ho  thought,  that  I^nist 
either  knock  again  ordieif  "o  I  knocked,  but 
I  cannot  tell  h(»w,  for  my  spirit  now  struggled 
between  life  and  death. 

Chrutiaua.  Can  you  not  tell  how  you 
knocked?  I  ara  sure  your  knocks  were  so 
earnest,  that  the  very  sound  made  me  start :  I 
thought  I  never  heard  such  knocking  in  all 
my  life;  I  thought  you  would  come  in  by  a 
violent  hand,  or  take  the  kingdom  by  .storm. 
Matt.  xi.  12. 

Mcrcij.  Alas,  to  be  in  ray  CiiscI  who  that  so 
was,  could  have  but  done  so?  You  ."aw  that 
the  door  wjw  shut  upon  nie,  and  that  there  was 
a  moist  cruel  dog  thereabout.  Who,  I  say, 
that  wa.s  so  faint-hearted  as  I,  would  not  have 
kntx'ked  with  all  their  might?  But  l>ray, 
what  ."aid  my  lord  unto  my  nideness?  Wjls 
Im'  not  angry  with  me? 

fVtristitina.  When  he  heard  your  lumbering 
noise,  he  gave  a  wontlerful  innocent  smile:  I 
believe  what  you  did  pleastMl  hini  well,  for  he 
showed  no  sign  to  the  contrary.  Hut  I  marvel 
in  my  heart  why  he  keeps  such  a  dog:  had  I 
known  that  before,  I  should  not  have  had 
heart  enough  to  have  ventured  myself  in  this 
manner.  But  now  we  are  in,  we  are  in,  and  I 
am  glad  with  all  my  heart. 

Merry.  I  will  itsk,  if  you  please,  next  time 
he  com«*s  down,  why  he  keeps  such  a  filthy 
cur  in  his  yard :  I  hope  he  will  not  take  it 
amiss. 

Do  so,  said  the  children,  and  j»ersuade  him 
to  hang  him  ;  for  we  are  afraid  he  will  bite  us 
when  wc  go  hence. 

*  The  ilcril  often   bark*  ino«l  at  u«,  aod  brinj^t  bU 
hc»Tio«t   accatation*  againut  u*,  when   luprcjr,  peace, 
flcnfort,  ami  lairation  arc  ncarvtt  to  u*. 
"  l*rr««  on,  nor  frar  to  win  the  dajr, 
Tbou^b  carib  and  bell  obatrvcl  the  wajr." 


So  at  last  he  came  down  to  them  again,  and 
Mercy  fell  to  the  ground  on  hor  face  before 
him,  and  worshipped,  and  said,  "  Let  my  l.^)rd 
accept  the  sacrifice  of  prai.se  which  I  now  otter 
unto  hint  with  the  calves  of  my  lips." 

So  ho  said  unto  her,  "  Peace  be  to  thee ; 
stand  up."  But  she  continuetl  upon  her  face, 
and  said,  "  Righteous  art  thoU,  O  Lord,  when 
I  plead  with  thee,  yet  let  mv  talk  with  thee  of 
thy  judgments,"  (Jer.  xii.  1,  J;;  wherefore 
dost  thou  keep  so  cruel  a  dog  in  thy  yard,  at 
the  sight  of  which,  such  women  and  ehihliea 
as  we,  are  ready  to  flee  from  the  gate  with 
fear? 

lie  answercil  and  said.  That  dog  has  another 
owner:  he  is  also  kept  close  in  another  man'* 
ground,  only  my  pilgrims  hear  his  barking; 
he  belongs  to  the  castle  which  you  see  there  at 
a  distance,  but  can  come  up  to  the  walls  of 
this  place,  lie  has  frightened  many  an  honest 
pilgrim  from  worse  to  better,  by  the  great  voice 
of  his  roaring.  Indeed,  he  that  owneth  him 
doth  not  keep  him  out  of  any  gfMxl-will  to  me 
or  mine,  but  with  intent  to  keep  the  pilgrims 
from  coming  to  me,  and  that  they  may  be 
afraid  to  come  and  knock  at  this  gate  for  en 
tmncc.  Sometimes  also  bo  has  broken  out, 
ar^  has  worried  some  that  I  loved  ;  but  I  take 
it  all  at  present  patiently.  I  also  give  my  pil- 
grims timely  help,  so  that  they  are  not  deliv- 
ered U|)  to  his  power  to  do  them  what  his  dog- 
gish nature  would  prompt  him  to.  But  what ! 
my  purchased  one,  I  trow,  haib*t  thou  known 
never  so  much  before-hand,  thou  wouldst  not 
have  been  afraid  of  a  dog.  The  beggars  that 
go  from  door  to  door,  will  rather  than  they 
will  lose  a  supposed  alms,  run  the  haauird  of 
the  bawling,  barking,  aiul  biting  t<x)  of  a  dog  ; 
and  shall  a  dog  in  another  man's  yard,  a  dog 
whose  barking  I  turn  to  the  profit  of  pilgrims, 
keep  any  from  coming  to  me?  I  deliver  them 
from  the  lions,  and  "  my  darling  from  the 
|)ower  of  the  dog." 

Then  saiil  Mercy,  I  confiss  my  ignorance: 
I  speak  what  I  understand  not :  I  acknowietlge 
that  thou  doest  all  things  well. 

Then  Christiana  began  to  talk  of  their  jour- 
ney, and  to  inquire  after  the  way.  So  he  fed 
them,  and  washed  their  feet,  and  set  them  in 
the  way  of  his  .stejJH,  according  as  ho  had  dc*lt 
with  her  husband  before. 

8o  I  saw  in   my  dream  that  tl»ey  wciit  on 

t  n«r«  it  a  ble«««d  ezanplo  of  dc*p  hamdltj,  Uid 
of  hoi/  bolJncM,  esoilrd  bj  the  diTio*  word.  0«b 
thoa  rttio«d  •innor,  and  do  hkowiM. 


186 


BUNYAN'S  COMPLETE   WORKS. 


their  way ;  and  the  -weather  was  comfortable 
to  them. 
Theu  Christiana  began  to  sing,  saying — 

"Blcss'd  be.thj  d;iy  that  I  began 
A  pilgrim  lor  to  he; 
And  blessed  also  be  that  man 
That  thereunto  mov'd  me. 


"  'Tis  true  'twas  long  ere  I  began 
To  seek  to  live  forever :  * 
But  now  I  run  fast  as  I  can ; 
'Tis  better  late  than  never. 

"Our  tears  io  joy,  our  yV«/s  to  faith, 
Are  turned  as  we  see ; 
That  our  beginning  (as  one  saith) 
Shows  what  our  end  will  be." 


CHAPTER  III. 

The  Pilgrims  are  assaulted,  hut  relieved — Are  entertained  at  the  Interpreter's  House. 


Now  there  was  on  the  other  side  of  the 
wall,  that  fenced  in  the  way  up  which  Chris- 
tiana and  her  companions  were  to  go,  a  gar- 
den, and  that  belonged  to  him,  whose  was 
that  barking  dog,  of  whom  mention  was  made 
before.  And  some  of  the  fruit  trees  that  grew 
in  the  garden,  shot  their  branches  over  the 
wall ;  and  being  mellow,  they  that  found  them 
did  gather  them  up,  and  eat  of  them  to  their 
hurt.  So  Christiana's  boys  (as  boys  are  apt  to 
do)  being  pleased  with  the  trees,  and  with  the 
fruit  that  did  hang  thereon,  did  pluck  them, 
and  bco-an  to  eat.  Their  mother  did  also 
chide  them  for  so  doing,  but  still  the  boys 
went  on.f 

"Well,"  said  she,  "my  sons,  you  transgress; 
for  that  fruit  is  none  of  ours :"  but  she  did  not 
know  that  they  did  belong  to  the  enemy :  I'll 
warrant  you,  if  she  had,  she  would  have  been 
ready  to  die  for  feai\  But  that  passed,  and 
they  went  on  their  way.  Now,  by  that  they 
were  gone  about  two  bows'  shot  from  the 
place  that  led  them  into  the  way,  they  espied 
two  very  ill-favoured  ones  coming  down  apace 
to  meet  them.J  With  that  Christiana  and 
Mercy  her  friend  covered  themselves  with 
their  veils,  and  kept  also  on  their  journey : 
the  children  also  went  on  before:  so  that  at 
last  they  met  together.  Then  they  that  came 
down  to  meet  them,  came  just  up  to  the  women, 
as  if  tl:ey  would  embrace  them ;  but  Christiana 
said.;  ''Stand  back,  or  go  peaceably  as  you 
should."  Yet  these  two,  as  men  that  are 
deaf,  regarded  not  Christiana's  words,  but 
begah  to  lay  hands  upon  them :  at  that  Chris- 

«  Matt.  XX.  16. 

f  What  is  the  garden  but  the  world?  What  is  the 
fruit  they  here  found?  The  lust  of  the  flesh,  the  lust 
of  the  eye,  and  the  pride  oi  life.  1  John  ii.  16. 

j  AVhat  are  these  ill-favoured  ones?  Such  as  you 
If  ill  be  sure  to  meet  with  in  your  pilgrimage;  some 


tiana  waxed  very  wroth,  and  spurned  at  them 
witlifther  feet.  Mercy  also,  as  well  as  she 
could,  did  what  she  could  to  shift  them. 
Christiana  again  said  to  them,  "  Stand  back 
and  be  gone,  for  we  have  no  money  to  lose, 
being  pilgrims  as  you  see,  and  such  too  as  live 
upon  the  charity  of  our  friends." 

Then  said  one  of  the  two  men :  We  make  no 
assault  upon  your  money,  but  are  come  out  to 
tell  you,  that  if  you  will  but  grant  one  small 
request  which  we  shall  ask,  we  will  make 
women  of  you  for  ever. 

Now  Christiana,  imagining  what  they  should 
mean,  made  answer  again,  "We  will  neither 
hear,  nor  regard,  nor  yield  to  what  you  shall 
ask.  We  are  in  haste,  and  cannot  stay:  our 
business  is  of  life  and  death."  So  again  she 
and  her  companions  made  a  fresh  essay  to 
go  past  them ;  but  they  letted  them  in  their 
way. 

And  they  said.  We  intend  no  hurt  to  your 
lives  ;  'tis  another  thing  we  would  have. 

"  Ay,"  quoth  Christiana,  "  you  would  have 
us  body  and  soul,  for  I  know  'tis  for  that  you 
are  come;  but  we  will  die  rather  upon  the 
spot,  than  to  suffer  ourselves  to  be  brought 
into  such  snares  as  shall  hazard  our  well- 
being  hereafter."  And  with  that  they  both 
shrieked  out,  and  cried  Murder  !  Murder!  and 
so  put  themselves  under  those  laws  that  are 
provided  for  the  protection  of  women.  Deut. 
xxii.  23,  27.  But  the  men  still  made  their 
approach  upon  them,  with  design  to  pre- 
vail against  them.  They  therefore  cried  out 
again.  II 

vile  lusts,  or  cursed  corruptions,  which  are  suited  to 
your  carnal  nature.  These  will  attack  you,  strive  to 
prevail  against  you,  and  overcome  you.  Mind  how 
these  pilgrims  acted,  and  follow  their  example. 

II  Here  we  see  that  the  most  violent  temptations  to 
the  greatest  evil  is  not  sin,  if  resisted  and  not  com- 


THE  PILGRIM'S  rilOGRESS. 


187 


Now  they  being,  as  I  said,  not  far  from  the 
^ate,  in  at  which  they  came,  their  voice  was 
heard  from  wliere  they  were  thither;  where- 
fore some  of  the  liouse  came  out,  and  knowing 
that  it  was  Christiana';)  tonjjue,  they  made 
hiiste  to  her  relief.  But  hy  tliat  they  were  got 
within  sight  of  them,  the  women  were  in  a 
very  great  seutHe  :  the  children  also  stood  cry- 
ing hy.  Thi-n  did  he  who  came  in  for  their 
relief  call  out  to  the  rutlians,  saying,  "  What 
is  that  thing  you  do?  Would  you  make  my 
Lord's  |H'oj)le  to  transgress?"  He  also  at- 
tomptcU  to  take  them ;  but  they  did  make 
their  «*scape  over  the  wall  into  the  garden  of 
the  man  to  whom  the  great  dog  belonged :  so 
the  dog  became  their  protector.  This  AV- 
lirver  then  came  up  to  the  women,  and%*k<d 
tluiu  how  tht-y  did.  So  they  answered,  "  We 
thank  thy  I'rince,  pretty  well ;  only  we  have 
been  somewhat  aflVighted  :  we  thank  thee  also, 
that  thou  earnest  in  to  our  help,  for  otherwise 
we  had  been  overcome." 

So  after  a  few  more  words,  this  Reliever  sixid 
!us  follnweth:  I  marvelled  much,  when  you 
were  ent»'rtaine*l  at  the  gate  above,  seeing  ye 
knew  that  ye  were  but  weak  women,  that  you 
petitioned  not  the  I^ord  for  a  conductor;  then 
might  you  have  avoided  these  troubles  and 
djuigers :  he  would  have  granted  you  one.* 

A  bus  I  aaid  Christiana,  we  were  so  taken 
with  our  pr«*sont  blessing,  that  dangers  to 
come  '.'.  'ten  by  us:  besiiles,  who  could 

have  t  i:it  so  near  the  King's  j)alace, 

there  should  have  lurkeil  such  naughty  ones? 
Indeed  it  had  been  well  for  us,  had  wo  asked 
our  Lonl  for  one;  but  since  our  Lord  knew  it 
Would  be  for  our  profit,  I  wonder  he  sent  not 
one  along  with  us.  f 

Il'-'irver.  It  is  not  always  neei'ssary  to  grant 
things  not  a.>«ked  for,  lest  by  so  doing  they  be- 
come of  little  esteem:  but  when  the  want  of  a 
thing  is  felt,  it  then  comes  under,  in  the  eyeu 

plied  with.  Our  Lord  himncir  wa«  tempted  in  all 
tbiDK<  lik«  «*  we  am,  jot  without  sin.  Tlicrcforc,  jro 
f  >ll3we  -■  of  him,  don't  bo  dejected  and  cast  down, 
though  you  *bould  b«  exercised  with  tcmplatiuna  to 
the  blarkrit  crime*,  and  the  moit  heinout  fin*. 
Cbrifl  i*  faithful,  and  bo  will  not  luffer  ua  to  be 
trmptrd  aboTo  that  we  are  ai>le ;  but  will,  with  the 
tcnipiaiion,  alto  make  a  waj  to  escape,  that  we  ma/ 
>--  al.le  to  bMr  it.   1  Cor.  z.  IS. 

*  Let  thif  eonrince  ns  of  oar  backwardnets  to  prayer, 
•lid  make  u»  attend  to  that  Seriplore,  "  Yo  bare  not, 
b«'cau«»  ye  a«k  not."  Jamee  Ir.  2. 

t  It  i«  well  to  ralae  prefent  ble««ing«,  to  be  Joyful 
in  Ihrm.  and  thankful  for  them ;  but  it  U  wronf  to 
forget  our  danger*  and  grow  a««are. 


of  him  that  feels  it,  mat  estimate  that  pro|H>rly 
is  it.s  due;  and  so  conse«iUently  will  be  here- 
after ased.  Uad  my  Lord  grantetl  you  a  con- 
ductor, you  would  not,  neither,  no  have  be- 
wailed that  oversight  of  yours  in  not  a»king 
for  one,  as  now  you  have  oeca.sion  to  do.  So 
all  things  work  for  good,  and  tend  to  make  you 
more  wary.  J 

C/irinfiana.  Shall  wo  go  back  again  to  my 
I/ord,  and  confess  our  folly  and  iLsk  one? 

lieliivi-r.  Your  confession  of  your  folly  I  will 
present  hinjwith:  to  go  back  again,  you  need 
not;  for  in  all  place's  where  you  shall  come 
you  will  finil  no  want  at  all;  for  at  every  of 
my  Lord's  lodgings,  which  he  has  pro|>aietl  for 
the  reception  of  his  pilgrims,  there  is  sullicient 
to  furnish  them  again-^t  all  attempts  whatso- 
ever. But  as  I  saiil,  "he  will  be  impiired  of 
by  them,  to  do  it  for  them."  E/ek.  .\.x.\vi.  37. 
And  it  is  a  poor  thing  that  is  not  worth  asking 
for.  When  he  had  thus  said,  he  went  back  to 
his  place,  and  the  pilgrims  went  on  their  way. 

Then  said  Mercy,  What  a  sudden  blank  is 
here!  I  made  account  we  had  been  past  all 
danger,  and  that  we  should  never  sorrow  more. 

Thy  innoceney,  my  sister,  said  Christiana  to 
Mercy,  may  excuse  thee  much ;  but  a.s  for  me, 
my  fault  is  so  much  the  greater,  for  that  I  saw 
this  danger  before  I  came  out  of  the  doors, 
and  yet  did  not  provide  for  it  where  provision 
might  have  been  had.  I  am  much  to  be 
blamed.  || 

Then  said  Mercy,  How  knew  you  thi.^  before 
you  came  from  home?  Pray  open  to  me  this 
riddle. 

ChriMiana.  Why,  I  will  tell  you :  Before  1 
set  f«>ot  out  of  doors,  one  night,  !is  I  lay  in  my 
IkhI,  I  had  a  dream  about  this:  for  nuthought 
I  .saw  two  men,  as  like  thi^sc  as  ever  the  world 
they  could  look,  stand  at  my  Inxl's  feet  phitting 
how  tliey  might  prevent  my  .salvation.  I  will 
tell  you  thci^  ven»*  words:  they  sjiid,  (it  was 
when  I  was  in  my  troubles.^  "What  shall  we 

J  What    loN 

With   what  t... ....:;,. 

S««  how  kindly  it  work*  upon  a  pilt;rim'(  K*al.  Poor 
Christiana  was  ({oing  back  to  confr**  hrr  fully,  and 
make  her  rcqoeit  to  her  Lord.  lint  the  in  forbidden, 
and  encouraged  and  eomiortrd  to  go  on.  Oh  how  doM 
our  Lord  bear,  and  what  pain*  due*  he  take  with  M, 
poor  awkward  creatum,  who  are  erer  prone  to  afll 
amid!  Let  u*  erer  think  moat  lowly  of  otirMlre*^ 
and  mott  highly  of  him. 

I  Hero  i*  the  display  of  a  truly  Chririian  fpirit,  la 
that  open  and  ingenuon*  eonfv«*ion  of  her  fault, 
taking  all  the  blame  upon  herself,  eiaggeraUng  it, 
and  ezcniiog  Mercy. 


188 


BUNYAN'S  COMPLETE   WORKS. 


do  with  this  woman?  for  she  cries  out  waking 
and  sleeping  for  forgiveness :  if  she  be  suffered 
to  go  on  as  she  begins,  we  shall  lose  her  as  we 
have  lost  her  husband."  This,  you  know,  might 
have  made  me  take  heed,  and  have  provided 
when  provision  might  have  been  had. 

Well,  said  Mercy,  as  by  this  neglect  we  have 
an  occasion  ministered  unto  us  to  behold  our 
imperfections,  so  our  Lord  has  taken  occasion 
tliereby,  to  make  manifest  the  riches  of  his 
grace;  for  he,  as  we  see,  has  followed  us  with 
unasked  kindness,  and  has  delivered  us  from 
their  hands  that  were  stronger  than  we,  of  his 
mere  good  pleasure. 

Thus  now,  when  they  had  talked  away  a 
little  more  time,  they  drew  near  to  an  house 
that  stood  in  the  way ;  which  house  was  built 
for  the  relief  of  pilgrims,  as  you  will  find 
more  fully  related  in  the  first  part  of  the  rec- 
ords of  the  Pilgrim's  Progress.  So  they  drew 
on  toward  the  house,  (the  house  of  the  Inter- 
preter,) and  when  they  came  to  the  door,  they 
heard  a  great  talk  in  the  house:  then  they 
gave  ear,  and  heard,  as  they  thought,  Chris- 
tiana mentioned  by  name.  For  you  must 
know,  that  there  went  along,  even  before  her, 
a  talk  of  her  and  her  children  going  on  pil- 
grimage. And  this  was  the  more  pleasing  to 
them,  because  they  had  heard  that  she  was 
Christian's  wife,  that  woman  who  was  some 
time  ago  so  unwilling  to  hear  of  going  on  pil- 
grimage. Thus,  therefore,  they  stood  still,  and 
heard  the  good  people  within  commending  her, 
who  they  little  thought  stood  at  the  door.  At 
last  Christiana  knocked  as  she  had  done  at  the 
gate  before.  Now,  when  she  had  knocked, 
there  came  to  the  door  a  young  damsel,  named 
Innocent,  and  opened  the  door,  and  looked, 
and  behold  two  women  were  there. 

Then  said  the  damsel  to  them,  "  With  whom 
would  you  speak  in  this  place?" 

Christiana  answered,  "We  understand  that 
this  is  a  privileged  place  for  those  that  are  be- 
come pilgrims,  and  we  noAV  at  this  door  are 
such :  wherefore  Ave  pray  that  we  may  be  par- 
takers of  that  for  which  we  at  this  time  are 
come;  for  the  day,  as  thou  seest,  is  very  far 
spent,  and  we  are  loth  to-night  to  go  any 
further." 

*  Here  see  how  the  experience  of  true  grace  works 
in  the  heart,  by  keeping  the  subject  of  it  low  in  their 
own  eyes,  and  cutting  off  all  self-exaltings.  "lam  that 
hard-hearted  woman,"  &c.  This  ever  dwelt  upper- 
most in  Christiana's  heart.  0  soul,  if  thou  truly 
knowest  thyself,  thou  wilt  ever  be  sinking  into  noth- 
ing, because  a  sinner  before  the  Lord,  and  confessing 


Damsel.  Pray  what  may  I  call  your  name^ 
that  I  may  tell  it  to  my  Lord  within? 

Christiana.  My  name  is  Christiana;  I  waa 
the  wife  of  that  pilgrim  that  some  years  ago 
did  travel  this  way;  and  these  be  his  four 
children.  This  maiden  is  also  my  companion, 
and  is  going  on  pilgrimage  too. 

Then  ran  Innocent  in,  and  said  to  tliose 
within,  "Can  you  think  who  is  at  the  door? 
There  is  Christiana,  and  her  children,  and  her 
companion,  all  waiting  for  entertainment 
here !"  Then  they  leaped  for  joy,  and  went 
and  told  their  Master.  So  he  came  to  the  door, 
and  looking  upon  her,  he  said.  Art  thou  that 
Christiana  whom  Christian  the  good  man  left 
behind  him,  when  he  betook  himself  to  a  pil- 
grim*! life? 

Christiana.  I  am  that  woman  that  was  so 
hard-hearted  as  to  slight  my  husband's  troubles, 
and  that  left  him  to  go  on  his  journey  alone, 
and  these  are  his  four  children ;  but  now  I  also 
am  come,  for  I  am  convinced  that  no  way  is 
right  but  this.* 

Interpreter.  Then  is  fulfilled  that  which  is 
written  of  the  man  that  said  to  his  son,  "  Go 
work  to-day  in  my  vineyard ;  and  he  said  to 
his  father,  I  will  not ;  but  afterwards  repented 
and  went."  Matt.  xxi.  28,  29. 

Then  said  Christiana,  So  be  it ;  Amen.  God 
make  it  a  true  saying  upon  me,  and  grant  that 
I  may  be  found  at  the  last  "  of  him  in  peace, 
without  spot  and  blameless !" 

Interpreter.  But  why  standest  thou  at  the 
door  ?  Come  in,  thou  daughter  of  Abraham : 
we  were  talking  of  thee  but  now,  for  tidings 
have  come  to  us  before,  how  thou  art  become 
a  pilgrim.  Come,  children,  come  in :  come, 
maiden,  come.  So  he  had  them  all  into  the 
house. 

So  when  they  were  within,  they  were  bidden 
to  sit  down  and  rest  them;  the  which  when 
they  had  done,  those  that  attended  upon  the 
pilgrims  in  the  house  came  into  the  room  to 
see  them.  And  one  smiled,  and  another  smiled, 
and  they  all  smiled  for  joy  that  Christiana  was 
become  a  pilgrim :  they  also  looked  upon  the 
boys  ;  they  stroked  them  over  their  faces  with 
their  hands,  in  token  of  their  kind  reception 
of  them :  they  also  carried  it  lovingly  to  Mercy, 

thy  vileness  unto  him,  acknowledge  if  he  had  left  theo 
to  thyself,  destruction  must  have  been  thy  inevitable 
doom.  And  see  how  confident  divine  teaching  makes 
us.  Under  its  power  and  influence  we  can  say  with 
Christiana,  "  I  am  convinced  that  no  way  is  right  but 
this,"  even  to  be  a  pilgrim  of  the  Lord,  and  a  sojour- 
ner upon  the  earth. 


TBE  PILGRIM'S  PROGRESS. 


isy 


and  bid  lliein  all  welcome  into  their  Master's 
house.* 

After  a  while,  because  supper  wa.s  not  ready, 
the  Interpreter  took  them  into  his  significant 
rooms,  and  showeil  them  what  Christian,  Chris- 
tiana's husband,  had  seen  some  time  before. 
Here,  therefore,  they  saw  the  nuin  in  the  cage, 
the  man  and  his  dream,  the  man  that  cut  his 
way  through  his  enemies,  and  the  picture  of 
the  greatest  of  all:  together  with  the  rest  of 
those  things  that  were  then  so  profitable  to 
Christian. 

This  done,  and  after  those  tilings  had  been 
iiomewhat  digested  by  Christiana  and  her  com- 
pany, the  Interpreter  takes  them  apart  again, 
and  h:Ls  them  first  into  a  room,  wliere  was  a 
man  that  eould  l<M)k  no  way  but  downwards, 
witli  a  muek-rake  in  his  hand  :  there  stootl  also 
tine  over  his  heatl  with  a  celestial  crown  in  his 
hand,  and  protlered  him  that  crown  for  his 
muck-rake;  but  the  man  did  neither  look  up 
nor  reg:inl,  hut  nikcd  to  himself  the  straws, 
the  small  sticks,  and  dust  of  the  fltxir. 

Then  said  Christiana,  I  persuade  myself  that 
I  know  somewhat  the  meaning  of  this;  fortius 
is  tiie  figure  of  a  man  in  this  world:  is  it  not, 
go<xl  sir?' 

Th«)U  ha.st  .said  right,  said  he,  and  his  muck- 
rake doth  show  his  carnal  miml.  And  whereius 
thou  secst  him  rather  give  heed  to  rake  up 
straws  and  sticks,  and  the  dust  of  the  fl<Mjr, 
than  do  what  he  siiys  that  calls  to  him  tVom 
above,  with  the  celestial  crown  in  his  hand;  it 
is  to  show  that  heaven  Ls  but  as  a  fable  to  some, 
and  that  things  here  are  counted  the  only 
things  sulistantial.  Now  wherea.<»  it  was  al.so 
showed  thee,  that  the  man  could  look  no  way 
but  downwanls,  it  is  to  let  thee  know,  that 

*  Here  i*  jojr  indeed,  which  stranf^ers  to  the  lore  of 
Christ  intcrmrdiilo  not  with.  Dolivrer,  did  rou  never 
partake  of  thi*  pic&sinj;,  this  drlightful  ncnsation,  on 
feeing  other  poor  (inner*,  like  thyiclf,  called  to  know 
Jeans  and  follow  him  ?  Surely  this  is  the  joj  of  heaven : 
and  if  thou  ha«t  this  joy,  (hou  hast  the  lore  that  reigni 
in  hearen.  Oh  for  a  spread  and  increase  of  this  spirit 
AmonK  Christians  of  all  denoroinaliuns ! 

f  The  emblematical  instruction  at  the  Interpreter*! 
house,  in  the  former  part,  was  so  important  and  com- 
prehensire,  that  no  other  selection  equally  interesting 
could  be  expected :  some  valuable  hints,  however,  are 
here  adduced.  The  first  emblem  is  very  plain,  and  so 
apposite,  that  it  ii  a  wonder  any  persun  should  read 
it.  without  liftinft  up  a  prayer  to  the  Lord,  and  aaying, 
"Oh!  deliver  me  from  this  muek-rake!"  Yet  ata«,  it 
U  to  b«  feared,  such  prayer*  are  still  little  used,  even 
by  professor*  of  the  Oospcl ;  at  least  they  are  eonlra- 
iia^td  by  the  habitual  e«ndu«t  of  nnmbera   among 


earthly  things,  when  t!  on 

men's  minds,  quite  curry  iLcir  hciru  away 
from  God. 

Then  .said  Christiana,  Oh  !  deliver  me  fiom 
this  muek-rake! 

That  prayer,  said  the  Interpreter,  has  lain 
by  till  it  is  almost  rusty  :  "  Give  me  not  riches," 
is  scarce  the  prayer  of  one  of  ten  thousand. 
Prov.  XXX.  8.  Straws,  and  sticks,  and  du^t, 
with  mo«t,  are  tlie  things  now  lookeil  after. 

With  that  Mercy  and  Christiana  wept,  and 
said,  "  It  is,  alius!  too  true."  t 

When  the  Interpreter  had  slmwe*!  them  this, 
he  had  them  into  the  very  best  room  in  the 
house,  (a  very  brave  nnim  it  was:)  so  he  bid 
thoiii  look  round  about,  and  see  if  they  could 
find  any  thing  profitable  there.  Then  they 
looked  rounrl  and  round  ;  for  there  wits  nothing 
to  be  .seen  but  a  ven.-  great  spider  on  the  wall: 
and  that  they  overlooked. 

Then  said  Mercy,  Sir,  I  see  nothing:  but 
Christiana  held  her  peace. 

Hut  said  the  Interpreter,  "  Look  again  :"  she 
therefore  looked  again,  and  said,  "  Here  is  not 
any  tiling  but  an  ugly  spider,  who  hangs  by 
her  hands  upon  the  wall." 

"  Then,"  said  he,  "  is  there  but  one  spider  in 
all  this  spacious  room  ?"  Then  the  water  st^xxl 
in  Christiana's  eyes.  Air  she  was  a  woman  quick 
of  apprehension :  and  she  said,  "  Yes,  Lord, 
there  is  more  here  than  one:  yea,  and  sftiders 
whose  venom  is  far  more  di^truetive  than  that 
which  is  in  her."  The  Interpreter  then  look(>d 
pleasantly  on  her,  and  .said,  "  Thou  hast  said 
the  truth."  This  made  Mercy  bliLsh,  ancl  the 
boys  to  cover  their  faces;  for  they  all  began 
now  to  understand  the  riddle. J 

Then  .said  the  Interpreter  again,  "The  spider 

them,  and  this  should  very  properly  lead  us  to  weep 
over  others,  and  tremble  over  ourselves.  Reader, 
didst  thou,  like  these  pious  pilgrims,  never  shed  a 
generou*  tear  for  thy  base  and  disingrnuous  conduct 
towards  thy  Lord,  in  preferring  the  slioks  and  strawa 
of  this  world  to  the  uusearvhablu  richet  of  CbrUt,  and 
the  salvation  of  thy  immortal  soul  ? 

X  The  author  did  not  mean  by  the  emblem  of  lb« 
spider  that  the  sinner  might  confldetti-.  .>.>M-r  him- 
self of  salvation,  by  the  blood  of  <  b« 
continued  full  of  the  poison  of  sin,  *.■■■  .-  -  -,  ::<'»• 
cing  and  evidencing  any  change;  but  only  thai  no 
conscionsness  of  actual  guilt  and  inward  pollalion 
nee.1  discourage  any  one  from  applying  t<»  Christ,  and 
fleeing  for  refuge,  "  to  lay  hold  un  the  hope  set  bvfora 
them,"  that  thus  the  sincere  soul  may  be  delivered 
from  condemnation.  -'-—■  '  '-"y  from  poliatiun.  and 
•o  made  meet  fur  th  maasiooa  iaio  wbiek 
no  nneleaa  thing  can  ubU  >  iiii.oion. 


190 


BUNYAN'S  COMPLETE   WORKS. 


iaketh  hfild  with  her  hands,  (as  you  see,)  and 
is  in  kings'  palaces."  And  wherefore  is  this 
••ecorded,  but  to  show  you,  that  how  full  of  the 
venom  of  sin  soever  you  be,  yet  you  may,  by  the 
hand  of  faith,  lay  hold  of,  and  dwell  in,  the  best 
room  that  belongs  to  the  King's  house  above ! 

I  thought,  said  Christiana,  of  something  of 
this ;  but  I  could  not  imagine  it  all.  I  thought 
that  we  were  like  spiders,  and  that  we  looked 
like  ugly  creatures,  in  what  fine  rooms  soever 
we  were ;  but  that  by  this  spider,  this  venom- 
ous and  ill-favoured  creature,  we  were  to  learn 
how  to  act  faith,  that  came  not  into  my 
thoughts.  She  worketh  with  hands,  and,  as 
I  see,  dwells  in  the  best  room  in  the  house. 
God  has  made  nothing  in  vain. 

Then  they  seemed  all  to  be  glad ;  but  the 
water  stood  in  their  eyes :  yet  they  looked  one 
upon  another,  and  also  bowed  before  the  In- 
terpreter. 

He  had  them  then  into  another  room,  where 
was  a  hen  and  chickens,  and  bid  them  observe 
a  while.  So  one  of  the  chickens  went  to  the 
trough  to  drink,  and  every  time  she  drank  she 
lifted  up  her  head  and  her  eyes  towards  heaven. 
"See,"  said  he,  "what  this  little  chick  doeth, 
and  learn  of  her  to  acknowledge  whence  your 
mercies  come,  by  receiving  them  with  looking 
up.  Yet  again,"  said  he,  "  observe  and  look :" 
so  they  gave  heed,  and  perceived  that  the  hen 
did  walk  in  a  fourfold  method  towards  her 
chickens :  1.  She  had  a  common  call;  that  she 
had  all  the  day  long.  2.  She  had  a  special  call; 
and  that  she  had  but  sometimes.  3.  She  had 
a  brooding  note.  And,  4.  She  had  an  outcry. 
Matt,  xxiii.  37. 

*  Our  Lord  hatb,  in  immense  condescension,  em- 
ployed this  emblem,  to  represent  his  tender  love  to 
siuners,  for  whom  he  bare  the  storm  of  wrath  himself, 
that  by  flying  to  him,  they  might  be  safe  and  happy 
m.der  the  shadow  of  his  wing.  Matt.  xiii.  37.  The 
common  call  signifies  the  general  invitations  of  the 
Gospel,  which  should  be  addressed  without  restriction 
to  every  creature  within  the  sound  thereof :  "preach 
this  my  Gospel  to  every  creature :"  "as  many  as  ye 
find  bid  to  the  marriage."  In  proportion  as  sinners 
obey  what  Jlr.  Buuyan  termed  a  common  call,  so  shall 
they  feel  what  he  styles  a  special  call;  when  God  be- 
stows the  grace,  peace,  and  pardon  of  the  Gospel  of 
Christ  upon  those  who  believe  with  an  heart  unto 
righteousness.  The  brooding  note  is  when  he  gathers 
them  under  his  wings,  warms  their  hearts  with  the 
comforts  of  his  love,  nourishes  their  souls  with  clo°e 
fellowship  with  himself,  and  refreshes  their  spirits 
with  the  overflowings  of  joy  in  the  Holy  Ghost.  "In 
the  shadow  of  thy  wings  will  I  rejoice,"  says  David. 
Ps.  Ixii.  7.     "  I  sat  under  his  shadow  with  great  de- 


Now,  said  he,  compare  this  hen  to  your 
^King,  and  these  chickens  to  his'obedient  ones. 
For,  answerable  to  her,  himself  has  his  meth- 
ods, which  he  walketh  in  towards  his  people ; 
by  his  common  call  he  gives  nothing ;  by  his 
special  call  he  always  has  something  to  give ; 
he  has  also  a  brooding  voice  for  them  that  are 
under  his  wing ;  and  he  has  an  outcry,  to  give 
the  alarm  when  he  seeth  the  enemy  come.  J 
choose,  my  darlings,  to  lead  you  into  the  roc  at 
where  such  things  are,  because  you  are  iVi.meil, 
and  they  are  easy  for  you.* 

"And,  sir,"  said  Christiana,  "pray  ^i,i  us 
see  some  more."  So  he  had  them  into  the 
slaughter-house,  where  was  a  butcher  killing 
a  sheep  :  and  behold,  the  sheep  was  quiet,  and 
took  her  death  patiently.  "Then,"  said  the 
Interpreter,  "  you  must  learn  of  this  sheep  to 
suffer,  and  to  put  up  with  wrongs  without 
murmurings  and  complaints.  Behold  how 
quietly  she  takes  her  death,  and,  without  ob- 
jecting, she  suffereth  her  skin  to  be  pulled 
over  her  ears.  Your  King  doth  call  you  his 
sheep."  t 

After  this  he  led  them  into  his  garden,  where 
was  great  variety  of  flowers :  and  he  said,  "  Do 
you  see  all  these  ?"  So  Christiana  said,  "  Yes." 
Then  said  he  again,  "  Behold  the  flowers  are 
divers  in  stature,  in  quality,  and  colour,  and 
smell  and  virtue:  and  some  are  better  than 
some ;  also  where  the  gardener  hath  set  them, 
there  they  stand,  and  quarrel  not  one  with  an- 
other." X 

Again,  he  had  them  into  his  field,  which  he 
had  sown  with  wheat  and  corn :  but,  when 
they  beheld,  the  tops  of  all  were  cut  off,  only 

light,  and  his  fruit  was  sweet  unto  my  taste."  Song  ii. 
3.  Oh  for  more  of  these  precious,  brooding  notes,  to 
be  gathered  under  the  wings  of  our  Immanuel!  But 
be  our  frames  and  experiences  what  they  may,  still 
we  are  ever  in  danger ;  for  our  enemies  surround  ns 
on  every  side.  Therefore  our  Lord  has  an  outcry  ;  \f) 
gives  the  alarm,  calls  upon  us,  and  warns  us  of  dan- 
ger. Why?  that  we  should  flee  to  him,  and  run  into 
him.  For  "  the  name  of  the  Lord  is  a  strong  tower :  thf- 
righteous  runneth  into  it,  and  is  safe."  Prov.  xviii.  10. 

"("  Were  we  as  sheep  going  astray  ?  Are  we  now 
returned  to  thee,  0  Christ,  the  great  Shepherd  and 
Bishop  of  our  souls  ?  Lord,  give  us  more  and  more  of 
thy  meek  and  lowly  spirit! 

\  Christ's  church  is  his  garden ;  believers  arc  planted 
in  it  by  the  power  of  his  grace,  and  they  shall  soon  be 
transplanted  into  his  kingdom  of  glory.  Though  there 
may  be  little  non-essential  differences  of  judgment, 
yet  why  should  they  fall  out?  Oh  for  more  love  and 
peace  from  Jesus,  and  then  there  will  be  more  among 
each  other. 


THE  PILdlilM'S  PROGRESS. 


lOl 


the  straw  romaiiutl.  He  said  again,  "Tliis 
grouiui  WiiH  »lim:.''<l,  ami  ploiiglifd,  aiui  sowtti; 
but  wliat  sluill  we  do  witli  the  cmi)'.'"  Then 
~:iid  C'liristiaiui,  "Hum  sonio,  and  make  niuek 
of  the  rest."  Tlien  said  the  Interpri-ter  aj^ain, 
"  Fruit,  you  see,  is  that  thing  you  hxik  for,  and 
for  wnnt  of  that  you  condemn  it  to  the  lire, 
and  to  be  troddi-n  utuh-r  foot  of  mon  :  howare 
tlial  in  tliis  you  rondemn  not  y<iursi'lvo.-i."  * 

Tiu-n,  iLs  tlu-y  were  coming  in  from  abroad, 
they  espied  a  n'hin  willi  a  great  hpiiU-r  in  his 
mouth  ;  so  the  Interpreter  said,  "  I^xtk  here." 
80  they  hniked,  and  Mercy  wondered ;  but 
Christiana  said,  "  What  a  disparagement  it  is 
to  such  a  litth-  pretty  bird  as  ilie  robin  red- 
breast is  I  he  being  also  a  bird  al»ove  numy, 
that  h)veth  to  maintain  a  kind  of  soeiabU-ness 
witli  men:  I  had  tliuught  they  liad  lived  upon 
crund»s  of  brea<l,  or  upon  otiier  such  harndess 
matter:  I  like  him  worse  than  1  did." 

The  Interpreter  then  replied,  This  robin  is 
an  emblem,  very  apt  to  set  forth  some  jiro- 
fts-ort  by  ;  for  to  sight  they  are,  n.s  this  robin, 
pretty  of  note,  colour,  and  carriage;  they 
seem  also  to  have  a  verj*  great  love  for  pro- 
fessors that  are  sincere;  and  above  all  other 
to  di-sire  to  :ussoeiate  with  them,  and  to  be  in 
their  company;  as  if  they  could  live  upon  the 
i^ood  man's  crumbs.  They  pretend  al>o,  that 
therefore  it  i^  that  they  freipient  the  house  of 
the  gt)'lly,  an«l  the  appuintment<t  of  the  Lord: 
but  when  they  arc  by  themselves,  as  the  robin, 
they  can  catch  an«l  gobble  up  njmler.^  they  can 
change  their  diet,  drink  and  swallow  down  sin 
like  water.t 

So  when  they  wore  conic  again  into  the 
hou-ie,  because  supper  a.s  yet  was  n<it  ready, 
Christiana  again  desired  that  the  Interpreter 
would  either  hIiow  or  tell  some  other  things 
that  are  profitable. 

Then  the  Interpreter  began,  and  said :  The 
fatter  the  sow  is,  the  more  she  desiri's  the 
mire;  the  fatter  the  ox  is,  the  more  game- 
nomely  he  gm-s  to  the  slaughter,  and  the  more 
healthy  the  lustful  num  i-.  tin  iiiMr.-  {•r>>\\<-  is 
he  ur  to  evil. 

Til  TO  is   a  dc«ire   in  wnmin   to   go    iical    ami 

•  A  !  '  I'lon.    S«<«  to  ie,  rhri«(i»n,  thai  you 

ftT>>i  I  '  tvhich  eau<tc  <lvailtiiM«  an>i  tinfruit- 

folnert*.  aii4  fulluw  ihot«  (hin(;4  which  trnd  t»  f|uicrkrn 
mad  tnakr  your  *oult  fruitful  in  good  work*,  to  the 
glory  of  O  >d.  < 

f  Rra.ler,  %  rtrj  ftriklng  «rabl»m  IhW.  «n«l  moit 

p^rt: '^    Ti-'-.|:  and   if  your   -  •  rt>,  it 

will    .Ml-.    A    !.••■.    fp«r,  ere«l«  »  g    ■  .» .  p«t 

yoa  upon  Mlfciaioining.  and  nak*   vwu  ugh  out  in 


fine,  and  it  is  a  comely  thing  tu  be  adorned 
with  that  which  in  Uod's  (tight  is  o>  groat 
price. 

'Tis  etuicr  watching  a  night  or  two,  than  to 
sit  up  a  whole  year  together:  so  'tis  easier  for 
one  to  begin  to  prufes.s  well,  than  to  hold  out 
U3  he  should  to  the  end. 

Every  shipmaster,  when  in  a  siDrm,  will 
willingly  cast  that  overbt>ard  that  is  of  I  he 
smallest  value  iu  the  vessel ;  but  who  will 
throw  the  be.st  out  first?  None  but  he  that 
feareth  not  God. 

One  leak  will  sink  a  ship;  and  one  tin  Kill 
destroy  a  sinner. 

He  that  forgets  his  frieml  is  ungrateful  unto 
him  :  but  he  that  forgets  his  Saviour  is  unmcr> 
cifid  to  himself. 

He  that  lives  in  sin,  and  looks  for  happi- 
ness hereafter,  is  like  him  that  soweth  cm-kle, 
and  thinks  to  fill  his  barn  with  wheat  and 
barley. 

If  a  man  wmiM  live  well,  let  him  fetch  his 
last  day  to  him,  and  make  it  always  his  coui* 
pany-keeper. 

Whisjtering  and  change  of  thoughts  prove 
that  sin  is  in  the  worM. 

If  this  world,  which  God  setM  light  by,  U 
counte<l  a  thing  of  that  worth  with  men,  what 
is  heaven,  that  (Jod  commentleth  it? 

If  the  life  that  is  attentled  with  so  miuiy 
troubh-s,  is  so  loth  to  be  let  go  by  us.  wlial  I 
the  life  above? 

Everj*  hmly  will  cry  up  the  gooiii..  ^  .  / 
men;  but  who  is  there  that  is,  as  he  shouUI 
be,  afTected  with  the  gcMulne.ss  of  G<mI? 

We  seldom  set  down  to  meat  but  we  eat 
and  leave:  ho  there  is  in  Jesus  Christ  more 
merit  and  righteousm>ss  than  the  \\\\"\>  >\,.rld 
has  need  of. 

When  the  Interpreter  wa.«i  d'-ii- ,  m  uik.-. 
them  out  into  his  garden  again,  and  had  them 
to  a  tree,  whose  inside  was  all  rotten  and 
gone,  and  yet  it  grew  and  had  leaves.     Then 

said    Mercy,   "What    means    this? rhi« 

tree,"  said  he,  "  wIkwc  outside  is  fair,  and 
whoAe  inside  is  rotten,  is  it,  whith  may  h 
compared  to  tbcm  that  arc  in  the  garden     i 

(onto  iuch  word*  ta  David:  "i^careh  nir,  O  (ioJ.  and 
know  my  heart;  try  mc.  and  kn-'W  mv  thuujht*:  and 
»c«  if  there  be  any  wicked  way  in  uie.  and  l<*'l  m»  in 
the  wayevcrla«lin(f  ••  IN.  eiiiii.  IS.  21.  *>h  what  will 
il  avail  in  a  'i 
we  have  worn 

mao  what   wc   «crc    n  ■•  '''• 

bcforcGod?     From  all  •■  ■.  *• 

llv«r  M !  for  wt  ar«  oaturally  i  r  uc  !■•  lU 


192 


BUNYAN'S  COMPLETE   WORKS. 


God;  who  with  their  mouths  speak  high  in 
behalf  of  God,  but  in  deed  will  do  nothing  for 
him;  whose  leaves  are  fair,  but  their  haart 
good  for  nothing  but  to  be  tinder  for  the 
devil's  tinder-box." 

Now  supper  was  ready,  the  table  spread, 
and  all  things  set  on  board;  so  they  sat  down 
and  did  eat,  when  one  had  given  thanks. 
And  the  Interpreter  did  usually  entertain 
those  that  lodged  with  him,  with  music  at 
meals :  so  the  minstrels  played.  There  was 
at^o  one  that  did  sing,  and  a  very  fine  voice  he 
had\    His  song  was  this — 

"  The  Lord  is  only  my  support, 
And  he  that  doth  me  feed ; 
How  can  I  then  want  any  thing 
Whereof  I  stand  in  need?" 

When  the  song  and  music  were  ended,  the 
Interpreter  asked  Christiana,  What  it  was 
that  at  first  did  move  her  thus  to  betake  her- 
self to  a  pilgrim's  life?  Christiana  answered: 
First,  the  loss  of  my  husband  came  into  my 
mind,  at  which  I  was  heartily  grieved;  but 
all  that  was  but  natural  affection.  Then,  after 
that,  came  the  troubles  and  pilgrimage  of  my 
husband  into  mind,  and  also  how  like  a  churl 
I  had  carried  it  to  him  as  to  that.  So  guilt 
took  hold  of  my  mind,  and  would  have  drawn 
me  into  the  pond ;  but  that  opportunely  I  had 
a  dream  of  the  well-being  of  my  husband, 
and  a  letter  sent  me  by  the  King  of  that 
country  where  my  husband  dwells,  to  come  to 
him.  The  dream  and  the  letter  together  so 
virrought  upon  my  mind,  that  they  forced  me 
to  this  way. 

Interpreter.  But  met  you  with  no  opposition 
before  you  set  out  of.  doors? 

Christiana.  Yes,  a  neighbour  of  mine,  one 
Mrs.  Timorous,  (she  was  kin  to  liim  that  would 
have  persuaded  my  husband  to  go  back,  for 
fear  of  the  lions,)  she  also  befooled  me*  for, 
as  Ae  called  it,  my  intended  desperate  ad- 
venture ;  she  also  urged  what  she  could  to  dis- 
hearten me  from  it ;  the  hardships  and  trou- 
bles that  my  husband  met  with  in  the  way : 

*  Ah,  Mrs.  Timorous  !  How  many  professed  pil- 
grims hast  thou  befooled  and  turned  back!  How 
often  does  she  attack  and  affright  many  real  pil- 
grims !  Oh  may  we  say  to  every  incitement  to  self- 
complacency  in  our  Lord's  words,  "  Get  thee  behind 
me,  Satan ;  thou  savourest  not  the  things  that  be  of 
God,  but  those  that  be  of  men."  Matt.  xvi.  23. 

•j'  A  very  simple  and  artless  confession.  The  Lord 
works  very  differently  upon  the  hearts  of  sinners,  but 
always  to  one  and  the  same  end — namely,  to  cause  us 


but  all  this  I  got  over  pretty  well.  But  a 
dream  that  I  had  of  two  ill-looking  ones,  that 
I  thought  did  plot  how  to  make  me  miscarry 
in  my  journey,  that  hath  troubled  me :  yea,  it 
still  runs  in  my  mind,  and  makes  me  afraid  of 
every  one  that  I  meet,  lest  they  should  meet 
me  to  do  me  a  mischief,  and  to  turn  me  out 
of  my  Avay.  Yea,  I  may  tell  my  Lord,  though 
I  would  not  have  every  body  know  it,  that 
between  this  and  the  gate  by  which  we  got  into 
the  way,  we  were  both  so  sorely  assaulted,  that 
we  were  made  to  cry  out  murder;  and  the  two 
that  made  this  assault  upon  us  were  like  the 
two  that  I  saw  in  my  dream. 

Then  said  the  Interpreter,  "Thy  beginning 
is  good,  thy  latter  end  shall  greatly  increase." 
So  he  addressed  him  to  Mercy,  and  said  unto 
her,  "  And  what  moved  thee  to  come  hither, 
sweetheart  ?" 

Then  Mercy  blushed  and  trembled,  and  for 
a  while  continued  silent. 

Then  said  he,  Be  not  afraid,  only  believe  and 
speak  thy  mind. 

Then  she  began  and  said.  Truly,  sir,  my 
want  of  experience  is  that  which  makes  me 
covet  to  be  in  silence,  and  that  also  that  filleth 
me  with  fears  of  coming  short  at  last.  I  can- 
not tell  of  visions  and  dreams,  as  my  friend 
Christiana  can;  nor  know  I  what  it  is  to 
mourn  for  my  refusing  of  the  counsel  of  those 
that  were  good  relations.! 

Interpreter.  What  was  it  then,  dear  heart, 
that  hath  prevailed  with  thee  to  do  as  thou 
hast  done  ? 

Mercy.  Why,  when  our  friend  here  was  pack- 
ing ujj  to  be  gone  from  our  town,  I  and  another 
went  accidentally  to  see  her.  So  we  knocked 
at  the  door,  and  went  in.  When  we  were 
within,  and  seeing  what  she  was  doing,  we 
asked  her  what  she  meant?  She  said,  she  w^as 
sent  for  to  go  to  her  husband,  and  then  she  up 
and  told  us  how  she  had  seen  him  in  a  dream, 
dwelling  in  a  curious  place,  among  immortals, 
wearing  a  crown,  jilaying  upon  a  harp,  eating 
and  drinking  at  his  Prince's  table,  and  singing 
praises  to  him  for  the  bringing  him  thither, 

■ i 

to  prize  Christ,  his  salvation,  and  his  ways,  and  to  ab- 
hor  ourselves,  the  paths  of  sin,  and  to  east  off  all  self- 
righteous  hopes.  If  this  is  effected  in  thy  heart, 
reader,  no  matter  whether  thou  canst  tell  of  visions 
and  dreams,  and  talk  high  of  experiences.  Many  are, 
and  have  been  deceived  l\y  these  things,  and  come  to 
nothing.  But  where  the  soul  is  rooted  and  grounded 
in  the  knowledge  of  precious  Christ,  and  love  to  his 
ways,  though  there  may  be  many  fears,  yet  this  is  an 
indubitable  proof  of  a  real  and  sincere  pilgrim. 


THE  PILGRIM'S  PliOGRESS. 


193 


&c  Now  methought  while  she  was  telling 
these  things  unto  u»,  my  heart  burnod  within 
me.  And  I  said  in  my  heart,  If  this  be  true, 
I  will  leave  my  father  and  my  motlu-r,  and  the 
If.nd  of  my  nativity,  and  will,  if  I  may,  go 
»long  with  Christiana. 

.So  I  asked  her  further  of  the  truth  of  these 
things,  and  if  she  would  let  me  go  with  her; 
for  I  saw  now,  that  there  wiw  no  dwelling,  but 
with  the  danger  of  ruin,  any  longer  in  our 
town.  Hut  yet  I  eame  away  with  n  heavy 
heart;  not  for  that  I  was  unwilling  to  come 
away,  but  for  tliat  so  many  of  my  relations 
were  Itit  behind.  .\nd  I  ant  come  with  all  my 
heart,  and  will,  if  I  may,  go  with  Christiana 
'  ■  her  husband  and  his  King. 

I  ilerjtrttcr.  Thy  setting  out  is  good,  for  thou 


ha.st  given  credit  to  the  truth  ;•  thou  art  » 
Ruth,  who  did,  for  the  love  she  bare  to 
Naomi,  and  to  the  Lord  her  Cnnl,  leave  father 
and  mother,  and  tlu-  land  of  her  nativitv,  to 
come  out  and  g<)  with  a  people  that  she  knew 
not  W'fore.  "The  I.ord  recompense  thy  work, 
and  a  full  reward  be  given  thee  of  tho  Lord 
God  of  Israel,  under  whoHo  wings  thou  art 
come  to  trust."  Ruth  ii.  11,  12, 

Now  supper  was  ended,  and  preparation  wag 
made  for  bed;  the  women  were  laid  singly 
alone,  and  the  boys  by  themsi'lvoK.  Now  when 
Merey  was  in  bed,  she  eouM  not  Hieep  for  joy, 
for  that  now  her  doubts  of  missing  at  la.st  were 
removed  farther  from  her  than  ever  they  were 
before.  So  she  lay  blessing  and  praising  God. 
who  had  such  favour  for  her.f 


ciiArTKi:  IV. 

Thi'  Pihjrims,  roiiducU'd  by  Great-heart,  pructrd  on  (lit  ir  jnunietj. 


In  tlie  moniing  they  arose  with  the  sun,  and 
prepared  themselves  for  their  de[)arture  ;  but 
the  Interpreter  would  have  them  tarry  awhile, 
'*  for  (said  he)  you  must  ordcrhj  go  from 
hence."  Then  said  he  to  the  damsel  that  fir»t 
o|)ened  unto  them,  "  Take  them  and  have 
■  them  into  the  garden  to  the  bath,  and  there 
wash  them  and  make  them  clean  from  the 
soil  which  they  have  gathered  by  travelling." 
Then  Innocent  the  damsel  took  them,  and  led 
them  into  the  ganlen,  and  brought  them  to 
the  bath;  so  she  told  them  that  there  they 

*  "  Thou  bast  given  crrJit  to  (ho  truth."  Wbnt  i« 
(hU  but  f»itb  ;  tho  Taith  of  the  opvrntion  of  Go<l  ?  Hut 
•omo  may  a.<k  what  i*  Justifriiig,  laving  Taith :  noth- 
ing more  than  a  belief  of  the  truth?  If  »o,  tho  rorj 
JeTiln  bi'licro  ;  yea,  more,  tliey  tremhle  alfo.  Tmo : 
but  mind  how  Mercy'*  faith  wr<iii;;ht  hy  her  worka. 
Trne,  the  did  not  tremble,  like  a  'icvil,  without  hope, 
but  nhe  fled  for  refuge  to  the  hope  »e\  before  her  in  tho 
Uo»p«l.  She  flo<l  from  «in,  from  (he  city  of  Dentruo- 
*ian,  to  Cbritt  for  «alration.  Thuugb  she  hnd  not  tho 
/K^  of  faith,  yot  «be  fullowrd  ou  to  know  tho  I.orit, 
walking  in  hia  way*,  and  hoping  for  comfort  from  the 
Lord  in  hii  due  time.  Oh  how  are  many  poor  pil- 
grimi'  hrarta  dejected  and  di'trcKaed  about  the  faith 
of  the  tio«p«i,  by  (h<'  'trance,  perplexing;,  un<ori|>tiio»l 
deAiii(ions  which  h^re  boon  given  of  it '  wherra<  faith 
i*  (ho  roont  f  impio  thing  in  tho  world  ;  it  i*  (hr  iM'tief  »f 
the  truth  a*  it  i«  in  Je«u«,  that  we  are  l»al  sinner*  in 
uursclvct,  and  that  there  i*  salvation  for  ui  in  him. 
Whore  this  i«  believed  in  tho  heart,  it  causes  a  sinner 
to  become  a  pilgrim  ;  believing  tho  exceeding  sinful- 
aeea  of  sin,  the  ii>  rS'-t  Duntr  uf  l2cj'l'i  Un.  hid  uwn 
13 


must  wiish  and  be  clean,  for  so  her  Master 
would  have  the  women  to  do  that  called  at 
his  house  as  they  were  going  on  pilgrimage. 
Then  they  went  in  and  washed,  yea,  they  and 
the  boys  and  all ;  and  they  came  out  of  that 
bath  not  only  sweet  and  clean,  but  also  much 
enlivened  and  strengthened  in  their  jointn. 
So  when  they  came  in,  they  looketl  fairer  a 
deal  than  when  they  went  out  to  the  wash- 
ing-* 

When  they  were  returned  out  of  the  garden 
from  the  bath,  tho  Interpreter  took  them,  and 

ruined  atate,  the  prcoii>tt.<ncss  of  Christ,  the  glory  of  hia 
salvation,  the  nccc!i.->ity  of  holines.o,  and  the  hope  of 
glory  ;  this  faith  will  inlluonco  the  conduct,  bring  love 
into  tho  heart,  and  cniifc  theaoul  to  persovore  looking  to 
Jesus,  tho  author  and  finisher  oC  our  faith.  0  reader, 
if  thou  hast  a  grain  of  this  precious  f.iith  in  thy 
heart,  bless  Jesus  fur  it,  ancl  gu  on  thy  way  rejoieiag. 

f  Hero  now  is  the  comfort  uf  faith.  As  by  constant 
exercise  of  our  faith,  it  grow*  strung,  ao  it  expels  our 
doubts,  onlivena  our  heart!!,  and  sols  our  souls  a  bleaa- 
ing  and  praising  our  Immanurl.  This  prayer,  "Lord, 
increase  our  faith!"  is  ever  needful  for  Uod's  glory 
and  our  soul's  oomfort. 

\  There  arc  no  pilgriiii<  ?>iit  <liilv  nr.- 1  to  have  re- 
course to  this  bath.     V.  i  by  it  ? 
The   bloofi   of  Jesus  n  all   lin 
1  John  i.  7.     ('hristia  the  founlai: 
for  nncleanqes*.   Zrrh.    \rii     1. 

only  bath.     The  ll<>l>  >• 

to  the  bbx'd  •  !  tl,.    \.x  .  !a 

this  blood.    .  rU  bj  tha  appliea 

lion  uf  th 


194 


BUNYAN'S  COMPLETE    WORKS. 


looked  upon  them,  and  said  unto  them,  "  Fair 
as  the  moon."  Then  he  called  for  the  seal 
wherewith  they  used  to  be  sealed  that  were 
washed  in  his  bath.  So  the  seal  was  brought, 
and  he  set  his  mark  upon  them,  that  they  might 
be  known  in  the  places  whither  they  were  yet  to 
go.  Now  the  seal  was  the  contents  and  sum  of 
the  passover  which  the  children  of  Israel  did 
eat  when  they  came  out  of  the  land  of  Egypt, 
(Ex.  xiii.  8,  10;)  and  the  mark  was  set  be- 
tween their  eyes.  This  seal  greatly  added  to 
their  beauty,  for  it  was  an  ornament  to  their 
faces ;  it  also  added  to  their  gravity,  and  made 
their  countenances  more  like  those  of  angels.* 
Then  said  the  Interpreter  again  to  the  dam- 
sel that  waited  upon  the  women,  "  Go  into  the 
vestry,  and  fetch  out  garments  for  these  peo- 
ple." So  she  went  and  fetched  out  white  rai- 
ment, and  laid  it  down  before  him :  so  he  com- 
manded them  to  put  it  on :  f  it  w^as  "  fine  linen, 
white  and  clean."  When  the  women  were  thus 
adorned,  they  seemed  to  be  a  terror  one  to  the 
other ;  for  that  they  could  not  see  that  glory, 
each  one  in  herself,  which  they  could  see  in 
each  other.  Now  therefore  they  began  to  es- 
teem each  other  better  than  themselves :  "  For 
you  are  fairer  than  I  arn,"  said  one ;  and  "  You 
are  more  comely  than  I  am,"  said  another. 
The  children  also  stood  amazed,  to  see  into 
what  foshion  they  were  brought. 

The  Interpreter  then  called  for  a  man-ser- 
vant of  his,  one  Great-heart,J  and  bid  him 
take  a  sword,  and  helmet,  and  shield ;  "  And 
take  these  my  daughters  (said  he,)  conduct 
them  to  the  house  called  Beautiful,  at  wKich 
place  they  will  rest  next."  So  he  took  his 
weapons,  and  went  before  them ;  and  the  In- 
terpreter said,  "  God  speed."  Those  also  that 
belonged  to  the  family  sent  them  away  with 
many  a  good  wish.  So  they  went  on  their  way, 
and  sang — 

"  This  place  has  been  our  second  stage, 
Here  we  have  heard  and  seen 

*  This  means  the  sealing  of  the  Spirit.  Eph.  iv.  30. 
Oh  this  is  blessed  sealing!  None  know  the  comfort 
ftnd  joy  of  it  but  those  who  have  experienced  it.  It 
ooi.firais  our  faith,  establishes  our  hope,  and  inflames 
our  afffctions  to  God  the  Father,  for  his  love,  to  God 
the  Son,  for  his  gracious  atonement  and  righteousness, 
and  to  God  the  Spirit  for  his  enlightening  mercy,  re- 
generating grace,  quickening,  sanctifying,  testifying 
and  assuring  influences,  whereby  we  know  that  we  are 
the  children  of  God,  for  "  the  Spirit  itself.beareth  wit- 
ness with  our  spirits  that  we  are  the  children  of  God." 
Rom.  viii.  16.     Therefore  grieve  not  the  Holy  Spirit. 

t  Mind,  they  are  commanded  to  put  it  on.  Though 
God  imj\arts  the  righteousness  of  his  beloved  Son  to 


Those  good  thing?,  that  from  age  to  sige 

To  others  hid  have  been. 
The  dunghill-raker,  spider,  hen, 

The  chicken  too,  to  me 
Have  taught  a  lesson ;  let  me  then 

Conformed  to  it  be- 

The  butcher,  garden,  and  the  field, 

The  robin  and  his  bait, 
Also  the  rotten  tree,  do  yield 

Me  argument  of  weight, 
To  move  me  for  to  watch  and  pray, 

To  strive  to  be  sincere : 
To  take  my  cross  up  day  by  day, 

And  serve  the  Lord  with  fear." 

Now  I  saw  in  my  dream  that  those  went  on, 
and  Great-heart  before  them ;  so  they  went  and 
came  to  the  place  where  Christian's  burden  fell 
off  his  back,  and  tumbled  into  a  sepulchre. 
Here  then  they  made  a  pause.  Here  also  they 
blessed  God.  Now,  said  Christiana,  it  cornea 
to  my  mind  what  w^as  said  to  us  at  that  gate, 
to  wit,  that  we  should  have  pardon  by  word 
and  deed;  by  word,  that  is,  by  the  promise; 
by  deed,  to  wit,  in  the  way  it  was  obtained. 
What  the  promise  is,  of  that  I  know  some- 
thing :  but  Avhat  it  is  to  have  pardon  by  deed, 
or  in  the  way  that  it  was  obtained,  Mr.  Great- 
heart,  I  suppose  you  know,  which,  if  you 
please,  let  us  hear  you  discourse  thereof. 

Great-heart.  Pardon  by  the  deed  done,  is 
pardon  obtained  by  some  one,  for  another  that 
hath  need  thereof;  not  by  the  person  pardoned,- 
but  in  "the  way  (saith  another)  in  which  I 
have  obtained  it."  So  then,  (to  speak  to  the 
question  more  at  large,)  the  pardon  that  you 
and  Mercy,  and  these  boys,  have  attained  by 
another ;  to  wit,  by  him  that  led  you  in  at  that 
gate;  and  he  hath  obtained  it  in  this  double 
way :  he  hath  jjerformed  righteousness  to  cover 
you,  and  sijilt  blood  to  wash  you  in.|l 

Christiana.  But  if  he  parts  with  his  right- 
eousness to  us,  what  will  he  have  for  himself? 

Great-heart.  He    hath    more    righteousness 

sinners,  yet  it  is  received  and  put  on  by  faith.  Henos 
it  is  called  the  righteousness  of  God,  (2  Cor.  t  21 ;) 
and  the  righteousness  of  faith.  Rom.  x.  C. 

J  Great-heart  may  represent  the  stated  pastoral  cafe 
of  a  vigilant  minister,  who  is  strong  in  the  faith,  and 
courageous  in  the  cause  of  God.  How  thankful  should 
we  be  for  a  pure  ministry,  and  carefully  improve  all 
the  blessings  consequent  thereupon  ! 

II  This,  this  is  the  comfort,  joy,  and  glorifying  of  a 
pilgrim's  heart.  Hath  Jesus  performed  righteousness" 
to  cover  us,  and  spilt  blood  to  wash  us  ?  Have  we  faith 
in  him  ?  Oh  how  ought  we  to  love  him,  glory  in 
him,  rejoice  in  him,  and  study  to  glorify  him  in  every 
step  of  our  pilgrimage  ! 


THE  PILGRIM'S  PROGRESS. 


196 


Vhan  you  have  need  of,  or  than  he  needeth  | 
himself. 

ChrUdana,  Pray  make  that  appear. 

Ormt-heari.  Witli  all  my  heart:  but  first  I 
must  premise,  that  he,  of  whom  we  are  now 
ittoul  to  speak,  is  cue  that  Iuls  not  liis  fellow. 
Jle  ha-s  two  natures  in  one  person,  plain  to  he 
ilistingui.shed,  imiKwsiblo  to  be  divided.  Unto 
t  ;i'.l.  of  these  natures  a  righteousni^ss  helon;;;- 
elli,  and  each  righteousness  is  essmtial  to  that 
iiuiure.  S)  that  one  may  as  exsily  cause  the 
iiaturts  to  be  extinct,  jus  to  separate  its  justice 
or  ri;.rhteousneHs  from  it.  Of  tltcff  ri^'liteous- 
nt>ss«'s.  therefore,  wo  are  not  made  jiartakers, 
■  )  that  they,  or  any  of  them,  should  be  put 
upon  us,  that  we  nnj;ht  be  nuule  just,  a!>d  live 
tliereby.  lJes<ides  tlu-so,  tliere  is  a  rightcou.s- 
m-ss  wiiich  this  IVrson  has,  jls  these  two  na- 
tures are  joined  in  one.  .\nd  this  is  m)t  the 
riichtcousness  of  the  U'Klhead,  as  distiii;;uished 
from  the  manhood  ;  nor  tiie  righteousness  of 
'he  manluxid,  as  distinguished  from  the  (.Jod- 
hea«l ;  but  a  righteousness  which  standeth  in  the 
union  of  both  natures,  and  may  pn)perly  be 
calliHl  the  riglueousness  that  is  essential  to  his 
being  prepared  of  Cio<l  to  the  capacity  of  the 
mediatory  olhee.  which  he  was  entrusted  with. 
If  he  parts  with  his  tirst  righteousness,  he  parts 
with  his  Gwlhead:  if  he  parts  with  his  see<md 
righteousness,  he  parts  with  the  purity  of  his 
nianluMKl:  if  lie  parts  with  his  third,  he  parts 
with  that  perfection  which  capacitates  iiim  to 
the  office  of  nieiliation.  He  has  therefore 
aniitlier  righteousness,  which  standeth  in  per- 
formance, or  olK-dienee  to  a  revealed  will :  and 
that  is  what  he  puts  upon  sinners,  and  that  by 
•vliich  their  sins  are  covered.  Wherefore  he 
-;iith,  '*A«  by  one  man's  disobe«lienee,  many 
were  made  sinners,  so  by  the  obedience  of  one, 
'liall  many  be  made  rigliteous."  *  Rom.  v.  ID. 

Chritliana.  Rut  are  the  other  righteousnesses 
of  no  use  to  us? 

Grent-hfart.  Yes:  for  though  they  are  es- 
sential to  his  natures  an«l  ofijce,  aufl  cannot  be 
communicated  unto  another,  yet  it  is  by  virtue 
"f  lliem  that  the  ri;:hteousness  that  justifies  is 

•  >r  that    purpose   etVieu'-jous.     The   right«'ous- 

•  -  if  his  Go  !  -  virtue  to  his  obeili- 
■  n      ;  the  right-                  >t  his  nninhood  giveth 

*  Ilrre  Mr.  Dnnran  cirr^  a  verjr  clear  anil  ditlinet 

t    -    lit  nf  that  r    '  •  of  Chriit,  aa  mcfliator, 

T '.  h  hf  wrouRli'  '  .  ■  perfect  obrdirncc  to  thn 
law  nf  Uo<i,  for  ami  in  behalf  of  all  Wlierrr* :  and 
which  riKhteoayncK  i<  iin|iartp>i  to  (linn  )■%  0«d  the 
Patb«r,  tbrouKh   faith  and  in   ihi>  «:   b<>- 

Ww'rri  ii  Cliriit   arc   ma  Ir    jutIVo''  l>«>for» 


capability  to  his  obedience  to  justify  :  and  the 
righteousness  that  standeth  in  the  union  of 
these  two  natures  to  his  otUce  giveth  authority 
to  that  righteousness  to  do  the  work  for  which 
it  was  oniained. 

S)  then  here  is  a  righteousness  that  t'hrist, 
as  (lod,  hjuH  no  need  of;  for  he  is  Go«i  without 
it :  here  is  a  righteousnchs  that  Christ,  a« 
man,  has  no  need  of  to  make  him  so,  for  he  w 
perfect  man  without  it:  again,  here  is  a  right- 
eousness that  Christ,  as  (iod-man,  has  no  need 
of,  for  he  is  perfectly  so  without  it.  Here  then 
is  a  righteousness  that  Clirist,  as  (hxl,  and  ui 
(Sod-man,  has  no  nee<l  of,  with  reference  to 
himself,  and  therefore  he  can  spare  it ;  a  jus- 
tifying righteousnc>-<s,  that  he  for  himself 
wanteth  not,  an<i  therefore  giveth  it  away. 
Hence  it  is  called  "the  gift  of  righteousn«'s<i." 
Rom.  V.  17.  Tliis  righteousties,s,  xince  Christ 
Jesus  the  Lord  has  juade  himself  under  the 
law,  must  be  given  away  ;  for  the  law  doth  not 
only  bind  him  that  is  under  it  to  do  justly,  but 
to  use  charity.  Wherefore  he  must,  or  ought 
by  the  law,  if  he  hath  two  coats,  to  give  one  to 
him  that  hath  none.  N<»w  our  Lonl  indecil 
hath  two  coats,  one  for  himself,  an«l  one  to 
spare:  wherefore  he  freely  lu-stows  one  upon 
those  that  have  none.  And  thus,  ('hristiana 
and  Mercy,  and  the  ri*st  of  you  that  are  here, 
doth  your  panlort  come  by  drcd  or  by  the  work 
of  another  man?  Your  Lonl  Christ  is  he  that 
worked,  an<l  hath  given  away  what  he  wrought 
for,  to  the  next  p(M>r  beggar  he  meets. 

Hut  again,  in  onler  to  pardon  by  ileed,  there 
must  something  be  paid  to  (Jod  as  a  j)rice,  as 
well  as  something  prepared  to  cover  us  withal. 
Sin  has  delivered  us  \\\\  to  the  just  curse  of  a 
righteous  law ;  now  from  this  curse  we  must 
be  justifie«l  by  way  of  re<leniption,  a  price  be- 
ing paid  for  the  harms  we  have  done  ;  and  this 
is  by  the  blo<Ml  of  your  I/ord,  who  came  and 
stoml  in  your  place  anci  stead,  and  flic<l  yotir 
death  for  your  transgrej«*ions.  Thus  has  he 
ransomed  you  from  your  transgressions  by 
hUxKl,  and  covered  your  pollutinl  and  dedrnird 
soids  with  rightc<»usness,  (Rom.  viii.  34 ;  (In!, 
iii.  !.'{;)  for  the  sake  of  which,  (i<kI  pa*w4>th  by 
you,  and  will  not  hurt  you,  when  he  ctjinvs  to 
judge  the  world.f 

Ood.     Of  ihii  riKhleouinro.  tli-rcf-.r.-,  thrr  cl  .ry,a«< 

their  fottU  malcp  their  l>  l.ord 

Jchornh  Jeiui,  harp  I  f-,\  1. 

t  Thai  we  *«•  what  Oud   bach  j"  -.  lb* 

life  and  dralh,  tho  atonmi.  i.'    ,^  ■      f 
hit  brluvrd  .son,  for  tbr 
enter    into    the   ecfenoe 


196 


BUNYAN'S  COMPLETE   WORKS 


Christiana.  This  is  brave :  now  I  see  that 
there  was  something  to  be  learned  by  our  being 
pardoned  by  word  and  deed.  Good  Mercy,  let 
us  labour  to  keep  this  in  mind ;  and,  my  chil- 
dren, do  you  remember  it  also.  But,  sir,  was 
not  this  it  that  made  my  good  Chiistian's  bur- 
den fall  from  ofl'  his  shoulder,  and  that  made 
bim  give  three  leaps  for  joy? 

Great-heart.  Yes,  it  was  the  belief  of  this 
that  cut  off  those  strings  that  could  not  be  cut 
by  other  means;  and  it  was  to  give  him  a 
proof  of  the  virtue  of  this,  that  he  was  suf- 
fered to  carry  his  burden  to  the  cross. 

Christiana.  I  thought  so;  for  though  my 
heart  was  lightful  and  joyous  before,  yet  it  is 
ten  times  more  lightsome  and  joyous  now. 
And  I  am  persuaded  by  what  I  have  felt, 
(though  I  have  felt  but  little  as  yet,)  that  if 
the  most  burdened  man  in  the  world  was  here, 
and  did  see  and  believe  as  I  now  do,  it  would 
make  his  heart  the  more  merry  and  blithe. 

Great-heart.  There  is  not  only  one  comfort, 
and  the  ease  of  a  burden  brought  to  us,  by  the 
sight  and  consideration  of  these,  but  an  en- 
deared affection  begot  to  us  by  it ;  for  who  can 
(if  he  does  but  once  think  that  pardon  comes 
not  only  by  promise,  but  thus)  but  be  affected 
with  the  way  and  means  of  redemption,  and 
so  with  the  man  that  hath  wrought  it  for 
him?* 

Qiristiana.  True :  methinks  it  makes  my 
heart  bleed  to  think  that  he  should  bleed  for 
me.  Oh !  thou  loving  One !  Oh  !  thou  blessed 
One!  Thou  deservest  to  have  me;  thou  hast 
bought  me ;  thou  deservest  to  have  me  all ; 
thou  hast  paid  for  me  ten  thousand  times 
more  than  I  am  worth !  No  marvel  that  this 
made  the  water  stand  in  my  husband's  eyes, 
and  that  it  made  him  trudge  so  nimbly  on  ;  I 
am  persuaded  he  wished  me  with  him  ;  but. 

Let  us  beware  never  to  separate  them  in  our  views. 
We  want  both  his  blood  to  atone  for  our  sins,  and  his 
righteousness  to  be  imparted  to  our  souls. 

*  Come  hither,  ye  sons  of  the  sorceress,  who  make 
sport  of  holy  raptures  and  heavenly  ecstacy,  begotten 
in  the  soul  bj'  the  knowledge  of  redemption  in  the 
blcwd  of  Christ,  the  forgiveness  of  our  sins.  Laugh 
on  till  ye  howl  in  destruction  for  despising  salvation 
by  the  blood  of  the  Lamb. 

f  0  brave  Christians !  See  what  it  is  to  have  one's 
heart  inflamed  with  a  sense  of  the  love  of  Christ. 
Here  observe  two  things  :  1st.  That  when  the  affec- 
tions are  thus  powerfully  carried  out,  it  is  no  uncom- 
mon thing  to  believe  that  all  may  thus  come  to  a 
saving  knowledge  of  the  truth !  2dlj'.  Beware  of 
thinking  slightly  of  having  the  aSections  thus  divinely 
inflamed.      Many   poor,    dry,    formal    professors    are 


vile  wretch  that  L  was !  I  let  him  come  all 
alone.  0  Mercy,  that  thy  father  and  mother 
were  here !  yea,  and  Mrs.  Timorous  also ;  nay, 
I  wish  now  with  all  my  heart  that  here  was 
Madam  Wanton  too.  Surely,  surely  their 
hearts  would  be  affected;  nor  could  the  fear 
of  the  one,  nor  the  powerfiil  lusts  of  the  other, 
prevail  with  them  to  go  home  again,  and  re- 
fuse to  become  good  pilgrims.f 

Great-heart.  You  speak  now  in  the  warmth 
of  your  affections :  will  it,  think  you,  be  always 
thus  with  you  ?  Besides,  this  is  not  communi- 
cated to  every  one,  nor  to  every  one  that  did 
see  your  Jesus  bleed.  There  were  that  stood 
by  and  that  saw  the  blood  run  from  his  heart 
to  the  ground,  and  yet  were  so  far  off  this, 
that,  instead  of  lamenting,  they  laughed  at 
him;  and  instead  of  becoming  his  disciples, 
did  harden  their  hearts  against  him.  So  that 
all  that  you  have,  my  daughters,  you  have  by 
peculiar  impression,  made  by  a  divine  con- 
templating upon  what  I  have  sjjoken  to  you. 
Remember  that  it  was  told  you  that  the  hen, 
by  her  common  call,  gives  no  meat  to  her 
chickens.  This  you  have  therefore  by  a 
special  grace.  % 

Now  I  saw  still  in  my  dream  that  they  went 
on  until  they  were  come  to  the  place  that  Sim- 
ple, and  Sloth,  and  Presumption,  lay  and  slept 
in,  when  Christian  went  by  on  pilgrimage :  and 
behold  they  were  hanged  up  in  irons  a  little 
way  off  on  the  other  side. 

Then  said  Mercy  to  him  that  was  their  guide 
and  conductor,  "What  are  these  three  men? 
and  for  what  are  they  hanged  there?" 

Great-heart.  These  three  men  were  men  of 
bad  qualities;  they  had  no  mind  to  be  pil- 
grims themselves,  and  whomsoever  they  could 
they  hindered :  they  were  for  sloth  and  folly 
themselves,  and  whomsoever  they  could  per- 

content  with  the  cold  light  of  the  moon,  without  the 
genial  warmth  of  the  sun ;  with  clear  notions  of 
truth  in  their  heads,  without  their  hearts  being  warmed 
and  their  affections  carried  out  by  the  powerful  influ- 
ences of  the  love  of  Jesus,  who  says,  "  Ask,  and  you 
shall  receive,  that  your  joy  may  be  full."  John  xvi. 
24. 

X  Mind  how  tenderly  Great-heart  deals  with  Chris- 
tiana. He  does  not  attempt  to  damp  her  joy  and 
throw  cold  water  upon  the  fire  of  her  affections,  but 
gently  insinuates — 1st.  The  peculiar  frame  of  mind 
she  speaks  from.  2dly.  By  a  gentle  hint,  suggests, 
that  her  indulgences  were  of  a  peculiar  nature,  be- 
stowed upon  the  faithful  in  Christ  only.  And  that 
therefore  amidst  all  her  joyful  feelings,  she  should 
know  to  whom  she  was  indebted  for  them,  and  givt 
all  the  glory  to  the  God  of  all  grace. 


THE  PILGRIM'S  PROGRESS. 


197 


5uadc,  thfv  made  so  too:  and  witluil  tauirht 
them  to  i)n'sume  that  they  .shoiiUl  dti  well  at 
IjLst.  Thoy  were  asleep  when  Cliristian  went 
by,  and.  now  ymi  jro  by  they  are  hanj^ed.* 

MtTCi/.  But  c.iiild  they  persuade  any  one  to 
be  of  their  opinion? 

Grmi-hetirt.  Yes,  they  turned  several  out  of 
the  way.     There  wits  Slow-pace,  they  persua<lcU 

"I  do  as  they.  They  also  prevailetl  with  one 
~^hort-wind,witliime  No-heart,  with  one  Linger- 
al'tcr-lust,  and  with  one  Sleepy-head,  anil  with 
a  youni;  woman,  her  name  was  Hull,  to  turn 

■  ut  c.f  the  way  and  heeonu'  tu  they.  Ik'sitli-s, 
ihey  brought  up  an  ill  report  of  your  Ix)rd, 
persuading  others  that  lie  wu.s  a  hard  task- 
master. They  also  brought  up  an  evil  report 
of  the  gtMMl  land,  sjiying  it  wius  not  half  so  good 
as  some  pretending  it  w:us.  They  also  began 
to  vilify  his  servants  and  to  count  the  best  of 
them  nictldlesome,  trouljleaomc  busy-b(»dies: 
t"urther,  they  would  call  the  bread  of  Clml, 
husks;  the  comforts  of  his  children,  fancies; 
the  tnivail  and  labour  of  pilgrims,  things  to 
no  purpose.! 


Nay,  said  Christiana,  if  they  were  such,  they 
should  never  W  bewailed  by  me:  they  have 
but  what  they  deserve;  and  I  think  it  well 
that  they  stand  so  near  the  highway,  that 
others  nniy  see  and  take  warning.  But  had  it 
not  been  well  if  their  crimes  had  been  en- 
graven on  some  pillar  of  iron  or  brass,  and 
left  here  where  they  did  their  mischiefs,  for  m 
aiution  to  other  bad  men? 

Grcal-heart.  So  it   is,  as  you   nuiv  well   pCT-, 
ceive.  if  you  will  go  a  littb'  to  the  wall. 

Mt-rcij.  No,  no ;  let  them  hang,  and  their 
names  rot,  and  their  crimes  live  for  over  agsiinst 
them:  I  think  it  is  a  high  favour  that  they  are 
hanged  before  we  came  hither;  who  knows  else 
what  they  might  have  done  to  such  p<M)r  women 
iLs  we  are?  Then  she  ttirnetl  it  into  a  song, 
saying— 

"  Now  tl)i-n,  you  thn-c,  han(»  tluTP,  ami  bo  a  (igii 
To  nil  tluil  .oliiill  n);iiiiiiit  thu  truth  conihinc. 
And  K't  liiui  that  cuiiicit  aflvr  fvar  thi»  end,  * 
ir  uiilu  ])ilgriii)!i  hv  \s  nut  u  Tricnd.    • 
And  lliou,  my  .«oul,  of  nil  »uch  nu-n  beware,' 
That  unto  holinc!i:i  u|i|ioiiprii  arc."     t 


CIIAPTKK    V. 
The  Pihjrima  a.icrnil  the  hill  Dijiculti/,  poits  the  Lionn,  and  arrive  at  the  house  Beantij'uL 


Thus  they  went  on  till  they  came  to  the  foot 
of  the  hill  Difliculty,  where  again  their  good 
friend  Mr.  Great-heart  t<K>k  an  occjusion  to  tell 
them  what  happenetl  there  when  Christian 
hinjself  went  by.  So  he  had  them  first  to  the 
spring:  Lo,  siiith  he,  this  is  the  spring  that 
Christian  drank  of  before  he  went  up  this  hill; 
and  then  it  w:ls  clear  and  go<Ml,  but  now  it  is 
dirty  with  the  feet  of  some  that  arc  not  de- 
sirous that  pilgrims  here  should  quench  their 
thirst.   Elzck.  xxxiv.  18.    Thereat  Mercy  said, 

*  Ood,  Bi  it  were,  gibbvta  sumo  professor*,  and 
eauiei  their  namea  and  charnclvra  lo  l>«  publidjr  ex- 
hibited, M  a  terror  to  otbori. 

f  Let  us  consider  the  characters  of  these  three  pro- 
fe«<ors— 1st.  Hero  is  Simple,  who,  a*  Solomon  (ajs, 
heli'-rrfh  everjr  word,  (Pror.  xir.  15  ;)  a  f'-i'  ->'  -r.  i.i- 
|ou4  {>r'>:4M<.>r,  who  is  easily  led  away  an  i 

su)<>.j(h  words  and  fair  pretonec*  of  uiber.-' .     ^  li- 

ing,  but  Derer  cominK  to  Iho  knowlci||;t<  of  the  truth, 
,,,  T^  '-.  »~'ii-ve  it,  lore  it.  and  be  r<itahliiihrd  on  it: 
h   ■  to  be  carried  awar  hy  pvrry  wind  of  diMS- 

trin".     i>i.   Siolk,  a  qui'  "  f^sjor,  who   never 

disturbs  any  one  by  hi  <  ihn  word  of  (lod. 

nor  his  teal  for  the  lruOi<  :\fj  i  :i  ry  of  <Sod.  Ilenoo 
all  men  speak  well  of  him  ;  bui  Cbrisl  dononnee*  a 
»<  •  afaiDst  all  sueh.  Luke  rk.  6.    Sdly.  i'ttmnm/tllom. 


A  nd  why  so  envious,  trow  ?  But,  said  the  guide, 
it  will  do,  if  taken  up  and  put  into  a  vi-ssel  that 
is  sweet  and  good  ;  for  then  the  dirt  will  sink 
to  the  bottom,  and  the  water  c<»ine  tiut  by  itself 
more  clear.  Thus  therefore  Christian  and  her 
companions  were  compelled  to  do.  They  t<M>k 
it  up,  and  put  it  into  an  earthen. pot,  ami  so  let 
it  stand  till  the  dirt  hud  gone  to  the  bottom, 
and  then  they  drank  thereof.  J 

Next  he  showe«l  them  the  two  by-ways  that 
were  at  the  fo<)t  of  the  hill,  where  Formali:y 

one  who  presumes  to  And  favour  with  Uod,  in  a  way 
which  his  word  docs  not  promise,  or  r\|.i,!.  <i1vnii<  o 
at  the  end,  without  the  iucani>  pre-  i  I*'. 

adnining  it.     Oh  beware  of  lhe»o  t,  pru- 

fessori,  for  they  turn  many  aside.  Keal  Cbritliani 
are  in  danger  of  t>eing  scdueed  by  them,  if  net  of 
total  destruction  through  their  mean*. 

{  This  represents  to  u».  that  soma  i>r<' 
prophet  says,  fuul  Iho  water  with   ' 

«xxir.   1«:)   that   '-    •> >•  '>• « 

a>>oat  Christ,  and 
mire,  and  pollnie  ' 
rrquiiiies,  that  a  < 
water,  nor   allay    U- 
lo   let   II    ftaiid,   nil    lb- 
bottom. 


i.-lw 


(he 


«(•  ■iak  lo  tW 


198 


BUNYAN'S  COMPLETE   WOBKS. 


and  Hypocrisy  lost  themselves.  And,  said  lie, 
these  are  dangerous  paths  :  two  were  here  cast 
away  when  Christian  came  by.  And  although 
you  see  these  two  ways  are  since  stopped  up 
with  chains,  posts,  and  a  ditch,  yet  they  are 
they  which  will  choose  to  adventure  here, 
rather  than  take  the  pains  to  go  up  this  hill. 

Christiana.  "The  way  of  transgressors  is 
Ijard,"  (Prov.  xiii.  15 ;)  it  is  a  wonder  that  they 
can  get  into  these  ways  without  danger  of 
bi caking  their  necks. 

Great-heart.  They  will  venture;  yea,  if  at 
any  time  any  of  the  King's  servants  do  happen 
to  see  them  and  doth  call  upon  them,  and  tell 
them  that  they  are  in  the  wrong  ways,  and  do 
bid  them  beware  of  the  danger,  then  they 
railingly  return  them  answer,  and  say,  "  As  for 
the  word  that  thou  hast  spoken  unto  us  in  the 
name  of  the  King,  we  Avill  not  hearken  unto 
thee;  but  we  will  certainly  do  whatsoever 
thing  goeth  out  of  our  mouths."  Jer.  xliv.  16, 
17.  Nay,  if  you  look  a  little  further,  you  shall 
see  that  these  ways  are  made  cautionary  enough, 
not  only  by  these  posts  and  ditch  and  chain, 
but  also  by  being  hedged  up;  yet  they  will 
choose  to  go  there.* 

Christiana.  They  are  idle ;  they  love  not  to 
take  pains  ;  uphill  way  is  unpleasant  to  them. 
So  it  is  fulfilled  uijto  them  as  it  is  written, 
"  The  way  of  the  slothful  man  is  an  hedge  of 
thorns."  Prov.  xv.  19.  Yea,  they  will  rather 
choose  to  walk  upon  a  snare,  than  to  go  up 
this  hill  and  the  rest  of  this  way  to  the  city." 

Then  they  set  forward,  and  began  to  go  up 
the  hill,  and  up  the  hill  they  went ;  but  before 
they  got  up  to  the  top,  Christiana  began  to 
pant,  and  said,  I  dare  say  this  is  a  breathing 
hill;  no  marvel  if  they  that  love  their  ease 
more  than  their  souls,  choose  to  themselves  a 
smoother  way.  Then  said  Mercy,  I  must  sit 
down ;  also  the  least  of  the  children  began  to 
cry :  Come,  come,  said  Great-heart,  sit  not 
down  here,  for  a  little  above  is  the  Prince's 
arbour.  Then  he  took  the  little  boy  by  the 
hand,  and  led  him  thereto.! 

When  they  were  come  to  the  arbour,  they 
WRre  very  willing  to  sit  down,  for  they  were  all 
iu  a  pelting  heat.    Then,  said  Mercy,  "  How 

"^^  Examine,  which  do  you  like  best,  self-soothing  or 
toul-searching  doctcine  ?  Formalists  and  hypocrites 
love  the  former,  and  hate  the  latter.  But  the  sincere 
and  upright  are  discovered  by  desiring  to  have  their 
hearts  searched  to  the  quick,  and  their  \Tays  tried  to 
the  uttermost. 

■\  He  who  is  a  stranger  to  seif-deuial,  knows  not 
what  this  hill  Difficulty  means;  for  the  nearer  to  the 


sweet  is  rest  to  them  that  labour !  Matt.  xi.  28. 
And  how  good  is  the  Prince  of  pilgrims,  to 
provide  such  resting-places  for  them !  Of  thlfe 
arbour  I  have  heard  much ;  but  I  never  saw  it . 
before.  But  here  let  us  beware  of  sleeping 
for  as  I  have  heard,  it  cost  poor  Christian  dear. 

Then  said  Mr.  Great-heart  to  the  little  ones, 
Come,  my  pretty  boys,  how  do  you  do  ?  What 
think  you  now  of  going  on  pilgrimage  ?  Sir, 
said  the  least,  I  was  almost  beat  out  of  heart : 
bttt  I  thank  you  for  lending  me  a  hand  at  my 
need.  And  I  remember  now  what  my  mother 
hath  told  me,  namely,  that  the  way  to  heaven 
is  as  a  ladder,  and  the  way  to  iiell  is  as  down 
a  hill.  But  I  had  rather  go  up  the  ladder  to 
life,  than  down  the  hill  to  death. 

Then  said  Mercy,  But  the  proverb  is,  To  go 
down  the  hill  is  easy :  but  James  said,  (for  that 
was  his  name,)  The  day  is  coming  when,  in  my 
opinion,  going  down  the  hill  will  be  the  hard- 
est of  all.  'Tis  a  good  boy,  said  his  master; 
thou  hast  given  her  a  right .  answer.  Then 
Mercy  smiled,  but  the  little  boy  did  blush. J 

Come,  said  Christiana,  will  you  eat  a  bit,  to 
sw^eeten  your  mouths,  while  you  sit  here  tc 
rest  your  legs?  For  I  have  here  a  piece  of 
pomegranate,  which  Mr.  Interpreter  put  into 
my  hand  just  when  I  came  out  of  his  doors ; 
he  gave  me  also  a  piece  of  an  honeycomb,  and 
a  little  bottle  of  sjjirits.  "  I  thought  he  gave 
you  something,"  said  Mercy,  "because  he 
called  you  aside."  "  Yes,  so  he  did,"  said  the 
other.  "But,"  said  Christiana,  "it  shall  be 
still  as  I  said  it  should,  when  at  first  we  came 
from  home ;  thou  shalt  be  a  sharer  in  all  the 
good  that  I  have,  because  thou  so  Avillingiy 
didst  become  my  companion."  Then  she  gave 
to  them,  and  they  did  eat,  both  Mercy  and  the 
boys.  And  said  Christiana  to  Mr.  Great-heart, 
"Sir,  will  you  do  as  we?"  But  he  answered, 
"  You  are  going  on  pilgrimage,  and  presently 
I  shall  return ;  much  good  may  what  you  have 
do  to  you !  At  home  I  eat  the  same  every 
day."  Now  when  they  had  eaten  and  drank, 
and  had  chatted  a  little  longer,  their  guide  said 
to  them,  "  The  day  wears  away ;  if  you  think 
good,  let  us  prepare  to  be  going."  So  they  got 
up  to  go,  and  the  little  boys  Avent  before :  but 
Christiana  forgot  to  take  her  bottle  of  spirits 

arbour  of  Jesus'  rest,  the  more  difficulties  in  the  way ; 
but  the  sweeter  it  is  when  attained. 

X  This  is  right;  when  we  are  praised,  to  have  a  con- 
scious blush,  well  knowing  how  much  we  have  to  be 
ashamed  of.  Oh  cry  to  the  Lord  continually  against 
spiritual  pride,  and  for  an  humble  heart,  knowinj! 
thyself  to  be  a  poor  sinner. 


THE  PILGlilM'S  riiOGHESS. 


V, 


with  her;  so  she  sent  her  little  boy  back  to 
fetch  it.  Then  said  Mercy,  "  I  think  this  is  a 
losing  place.  Here  Christian  lost  his  ruU, 
iinil  iiere  Christiana  left  her  bottle  behind  her; 
ir,  what  is  the  cause  of  this?"  So  their 
guide  made  answer,  and  said,  "  The  cau.se  is 
sleen  or  for{j;elfulness:  some  sleep  when  they 
•should  keep  awake,  and  some  forget  when 
they  should  remember;  juid  this  is  the  very 
cause,  why  often  at  the  resting-places  some 
pilgrims  in  son»e  things  come  ofl'  losers.  Pil- 
grims shouUl  watch  antl  remend)er  wliat  they 
have  already  received  under  tlieir  greatest  en- 
joyments; but  lor  want  of  doing  so,  oftentimes 
their  n-joicing  enils  in  tears,  and  their  sun- 
shine in  a  cloud  :  v\i(n.— *  tli.>  ^t,,r\  nf  Christian 
at  this  place."  * 

When  they  witi-  eniiii>  to  mi-  place  where 
Mistrust  and  Timorous  met  Christian  to  per- 
suade him  to  go  back  for  fear  of  the  lions, 
they  perceived  as  it  were  a  stage,  and  before 
it,  towards  the  road,  a  broad  plate,  witii  u 
copy  of  verses  written  thereon,  and  under- 
neath, the  reason  of  raising  up  of  that  stage 
in  that  place  rendered.     The  verses  were — 

"  Let  him  that  ncos  that  iitngo  take  hccj, 
Upon  hiii  hoart  nnil  tongue: 
Lest  if  ho  do  nut,  h«rc  hu  opccd 
At  tfome  have  long  aguno." 

Tlie  wonls  underneath  the  verses  were — 
"  This  stage  was  built  to  punish  some  upon, 
who,  through  tiinnntufnfM  or  mUtnmt,  shall  be 
afrai<l  to  go  further  on  pilgrimage:  also  on 
this  stage  both  Mistrust  and  Timorous  were 
burnt  through  the  tongue  with  a  hot  iron, 
tor  endeavouring  to  hinder  Christian  on  his 
journey."  t 

Then  said  Mercy,  This  is  much  like  to  the 
saying  of  the  Belove«l,  '*  What  shall  be  given 
unto  thee;  or  what  shall  be  done  unto  thee, 
thou  false  tongue;  sharp  arrows  of  the  mighty, 
with  coals  of  the  juniper."  Ps.  cxx.  3,  4. 

S)  they  went  on  till  they  ctunc  within  sight 
of  the  lions.  Now  Mr.  CJreat-heart  wius  a 
•ip>ng  man,  so  he  viaa  not  afraid  of  a  lion: 
but  )et  when  they  were  come  up  to  the  place 

*  R«sdcr,  mind  tbi«  well ;  rttmombcr  it  often ;  ftnd  it 
will  d»  thro  i;o<>d. 

t  Chriitian«,  t*ke  be«<l  to  your  tongues.  Ob  beware, 
bvwttrr,  Ipil  in  »ny  wife,  you  .niako  »  fal«c  report  of 
the  good  l«nd,  thniujcb  fear  nr  iiii*tru<t!  The  Lord 
note*  what  yuu  b<>l<lly  uprak  fur  hi*  wbjt*,  and  to  bi* 
glory;  and  U'-  :i.i:>.!i  \  ur  m  ri'  which  in  may  wiie 
kaToacuiilr.  i»  an  unruly  evil. 

{  Whu  !<■  '.  .   ki  ihv   liuD»,  and 


where  the  lions  were,  the  boys  that  went 
belbre  were  glail  to  cringe  behind,  for  they 
were  afraid  of  the  lions;  xo  tliey  slept  back 
and  went  behind.  At  this  their  guide  smiled, 
and  .naid,  "How  now,  my  boys;  do  you  love 
to  go  before  when  no  danger  doth  approach, 
and  love  to  come  behind  m)  s«»on  as  the  lioiu 
appear?" 

Now  as  they  went  on,  Mr.  CJreal-hi  art  drew 
his  sword,  with  intent  to  make  a  way  for  the 
pilgrims  in  spite  of  the  lii>ns.  Then  there 
appeared  «ine,  that  it  seems  hail  taken  upon 
him  to  back  the  lions;  and  he  siiid  to  tiie  pil- 
grims' guide,  "  What  is  the  eau^e  of  yoili 
coming  hither?"  Now  the  uame  of  that  man 
was  Grim,  or  IJloody-man,  because  of  his  slay- 
ing of  pilgrims ;  and  he  v.iuj  of  the  race  of  thf 
giants.J 

Then  said  the  pilgrims'  guide,  These  women 
and  children  are  going  on  pilgrimage:  and 
this  is  the  way  they  must  go,  and  go  it  they 
shall,  in  spite  of  thee  and  the  lions. 

6V///J.  This  is  not  their  way,  neither  shall 
they  go  therein.  I  am  come  forth  to  with- 
stand them,  and  to  tliat  end  will  back  the 
lions. 

Now,  to  say  the  truth,  by  rea.'ion  of  the 
fierceness  of  the  lions,  and  of  the  grim  car- 
riage of  him  that  did  back  Aein,  this  way  had 
of  late  lain  much  unoccupied,  and  was  almost 
all  grown  over  with  gra.ss. 

Then  said  Christiami,  Thoucrh  the  highwayn 
have  been  unoccupied  heretolore,  and  tlmugh 
the  travellers  have  been  nuule  in  times  pa»l  to 
walk  through  by-paths,  it  must  not  be  so  now 
I  am  risen ;  "  Now  I  am  ri.Hcu  a  mother  in 
Israel."  Judges  v.  G,  7. 

Then  he  swore  by  the  lions,  but  it  should : 
and  therefore  bid  them  turn  aside,  for  they 
should  not  have  pa.Hsage  there.  Hut  their 
guide  made  first  his  apjiroach  unto  (irim,  and 
laid  .HO  heavily  on  him  witli  In-*  -ui.!.!  t  it  In- 
forced  him  to  retreat. 

Then  said  he  that  attenipi<<i  i'>  nai  k  ui<- 
lions,  "  Will  y<»u  slay  mc  upon  mine  own 
ground  ?" 

Gmtt-hearl.  It  is  the  King's  highway  th.it 


terriOc*  the  hearts  of  pilgrim*,  with  - 

in  the  right  way  to  iho  kingdom?     I 

of  unbelief.     This    (ireat-heart  will 

conquer.     Oh    b«iW   doe*    unl>elicf   \< 

and    magnify    .I'ty.  i;"''i.  .,   ,-.»;t    u|i 

our   heart*!  >'   ■ 

grim  and  terr  •  .  .  -   ••*? 

thi*  cmmy  i*   the  enurd  of  Ibe  Bpini,  wbub   i*  tb« 

Nuid  of  Uod.   Epb.  vi.  17. 


200 


BUNYAN'S  COMPLETE   WORKS. 


we  are  in,  and  in  this  way  it  is  that  thou  hast 
olaced  the  lions;  but  these  women  and  these 
children,  though  weak,  shall  hold  on  their 
way  in  spite  of  the  lions.  And  with  that  he 
gave  him  again  a  downright  blow,  and  brought 
him  upon  his  knees.  "With  this  blow  he  also 
broke  his  helmet,  and  with  the  next  cut  off  an 
arm.  Then  did  the  giant  roar  so  hideously, 
that  his  voice  frighted  the  women;  and  yet 
they  were  glad  to  see  him  lie  sprawling  upon 
►  the  ground.  Now  the  lions  were  chained,  and 
so  of  themselves  could  do  nothing.*  Where- 
fore, when  old  Grim  that  intended  to  back 
ttem,  w^as  dead,  Great-heart  said  to  the  pil- 
grims, "Come  now,  and  follow  me,  and  no 
hurt  shall  happen  to  you  from  the  lions." 
They  therefore  went  on,  but  the  women  trem- 
bled as  they  passed  by  them;  the  boys  also 
looked  as  if  they  would  die,  but  they  all  got 
by  without  further  hurt. 

Now,  when  they  were  within  sight  of  the 
porter's  lodge,  they  soon  came  up  unto  it;  but 
they  made  the  more  haste  after  this  to  go 
thither,  because  it  is  dangerous  travelling  there 
in  the  night.  So  when  they  were  come  to  the 
gate,  the  guide  knocked,  and  the  porter  cried, 
"  Who  is  there  ?"  But  as  soon  as  the  guide 
had  said,  "  It  is  I,"  he  knew  his  voice,  and 
came  down,  (for  the  guide  had  oft  before  that 
come  thither  as  a  conductor  of  pilgrims.) 
When  he  was  come  down,  he  opened  the  gate, 
and  seeing  the  guide  standing  just  before  it, 
(for  he  saw  not  the  women,  for  they  were  be- 
hind him,)  he  said  unto  him,  How  now,  Mr. 
Great-heart,  what  is  your  business  here  so  late 
at  night?  "I  have  brought,"  said  he,  "some 
pilgrims  hither,  where,  by  my  Lord's  com- 
mandment, they  must  lodge :  I  had  been  here 
some  time  ago,  had  I  not  been  opposed  by  the 
giant  that  used  to  back  the  lions.  But  I,  after 
a  long  and  tedious  combat  with  him,  have  cut 
him  off,  and  have  brought  the  pilgrims  hither 
in  safety."  f 

Porter.  Will  not  you  go  in,  and  stay  till 
morning  ? 

Great-heart.  No.  I  will  return  to  my  Lord 
to-night. 

Christiana.  Oh,  sir,  I  know  not  how  to  be 

*  How  often,  after  we  have  fought  with  the  courage 
of  faith  and  the  resolution  of  hope,  and  have  over- 
come a  grim  enemy,  have  we  seen  the  fiercest  of  our 
enemies  chained  by  the  power  of  God,  so  as  not  to 
have  the  least  power  to  hurt  us!  0  pilgrim!  it  is 
sweet  to  reflect,  that  every  lion-like  foe  is  under  the 
control  of  thy  God,  and  cannot  come  one  link  of  their 
eh.vin  nearer  to  thee  than  thy  Lord  will  permit. 


willing  you  should  leave  us  in  our  pilgrimage; 
you  have  been  so  faithful  and  so  loving  to  us 
you  have  fought  so  stoutly  for  us,  you  have 
been  so  hearty  in  counselling  of  us,  that  I  shall 
never  forget  your  favour  towards  us. 

Then  said  Mercy,  Oh  that  we  might  have 
thy  company  to  our  journey's  end .  How  car 
such  poor  women  as  we  hold  out  in  a  way  so 
full  of  troubles  as  this  way  is,  without  a  friend 
or  defender  ? 

Then  said  James,  the  youngest  of  the  boys, 
Pray,  sir,  be  persuaded  to  go  with  us,  and  help 
us,  because  we  are  so  weak,  and  the  way  so 
dangerous  as  it  is. 

Great-heart.  I  am  at  my  Lord's  command- 
ment: if  he  shall  allot  me  to  be  your  guide 
quite  through,  I  will  willingly  wait  upon  you. 
But  here  you  failed  at  first :  for  when  he  bid 
me  come  thus  far  with  you,  then  you  should 
have  begged  me  of  him  to  have  gone  through 
with  you,  and  he  would  have  granted  your  re- 
quest. However,  at  present  I  must  withdiaw ; 
and  so,  good  Christiana,  jNIercy,  and  my  brave 
children,  adieu. 

Then  the  porter,  Mr.  Watchful,  asked  Chris- 
tiana of  her  countrj^,  and  of  her  kindred :  and 
she  said,  "  I  came  from  the  city  of  Destruction ; 
I  am  a  widow  woman,  and  my  husband  is  dead ; 
his  name  was  Christian,  the  pilgrim."  "  How !'' 
said  the  porter,  "was  he  your  husband?" 
"  Yes,"  said  she,  "  and  these  his  children ;  and 
this  (pointing  to  Mercy)  is  one  of  my  towns- 
women."  Then  the  porter  rang  his  bell,  as  at 
such  time  he  is  wont,  and  there  came  to  the 
door  one  of  the  damsels,  whose  name  was 
Humble-mind.  And  to  her  the  porter  said 
"  Go  tell  it  within,  that  Christiana,  the  wife  of 
Christian,  and  her  children,  are  come  hither 
on  pilgrimage."  She  went  in,  therefore,  and 
told  it.  But  oh,  what  noise  for  gladness  was 
therein  when  the  damsel  did  but  droj)  that  out 
of  her  mouth ! 

So  they  came  with  haste  to  the  poiter,  for 
Christiana  stood  still  at  the  door.  Then  some 
of  the  most  grave  said  unto  her,  "  Come  in, 
Christiana,  come  in,  thou  wife  of  that  good 
man ;  come  in,  thou  blessed  woman,  come  in, 
with  all  that  are  with  thee."  So  she  went  in, 
and  they  followed  her  that  were  her  children 

•f  How  mindful  is  our  Lord  of  us  !  How  gracious  is 
he  to  us !  What  blessed  provisions  doth  he  make  for 
us!  If  pilgrims  are  attacked  by  Giant  Grim,  and  ter- 
rified with  the  sight  of  lions,  thej'  may  be  sure  that  it 
is  only  a  prelude  to  some  sweet  enjoyment  of  the  Lord's 
love,  and  that  they  are  near  to  some  sweet  asyluiu, 
some  sanctuary  of  rest,  peace,  and  comfort. 


THE  PILGRIM'S  PROGRESS. 


201 


and  her  companions.  Now  when  they  were 
gone  in,  tliey  were  had  into  a  large  room,  and 
bid  to  tiit  down;  so  tliey  .nat  down,  and  the 
chief  of  the  liouse  were  called  to  see  aiul  wel- 
come the  guests.  Then  they  came  in,  and, 
umlerstanding  who  they  were,  did  salute  each 
t>ther  witl»  a  kiss,  and  said  "  Welcome,  ye  ves- 
sels of  the  grace  of  G<m1,  welcome  unto  us  who 
are  your  faithful  frienils."* 

Now,  because  it  wjw  somewhat  late,  and 
becau^e  the  pilgrims  were  weary  with  their 
journey,  and  also  made  faint  with  the  sight  of 
the  tight  and  the  terrible  li«ms,  they  di-sired,  as 
soon  as  might  be,   to  prepare  to  go  to  ri'st. 

Nay,"  ssiid  those  of  the  family,  "refresh 
\  ourselves  with  a  niors«'l  of  meat :"  f«)r  they 
had  prepareil  for  them  a  l:iml>,  with  the  ac- 
custotniil  sjiuce  thereto.f  Kx.  xii.  G.  For  the 
porter  had  heard  before  of  their  coming,  and 
had  told  it  to  ihem  within.  So  when  they  had 
»uppe*l,  ancl  ended  their  prayer  with  a  psalm, 
they  desired  they  might  go  to  rest.  "  But  let 
us,"  said  Christiana,  *'  if  we  may  be  so  bold  its 
to  choose,  l>e  in  that  chamber  that  was  my 
husband's  when  he  was  here."  .So  they  had 
them  up  thither,  and  they  all  lay  in  a  room. 
John  i.  Ji).  When  they  were  at  rest,  Christiana 
anil  Mercy  enteretl  into  discourse  about  things 
that  were  convenient. 

ChrUliana.  Little  did  I  think  once,  when  my 
husband  went  on   pilgrimage,  that  I  should 
ve  followtnl  him. 

,.  And  you  as  little  thought  of  lying 
in  his  bed  and  in  his  chamber  to  rest,  as  you 
do  now.t 

Chrittiana.  And  much  less  did  I  ever  think 
of  seeing  his  face  with  comfort,  and  of  wor- 
shipping the  Lord  the  King  with  him;  and 
yrt  now  I  believe  I  shall. 

Mfrc'j.  Hark!  don't  you  hear  a  noise? 

t'hri*limut.  Yes,  'tis,  as  I  believe,  the  noise 
>r  ntusic,  for  joy  that  we  are  here. 

*  Ilero  U  %  blofscd  mark  of  being  rp*»el«  of  tho 
gr*ce  of  Qod,  wb«n  we  delight  in  tho  Kii;ht  of,  i)«luto, 
and  wrlcome  other*  in  tho  way  to  Ziuii,  nod  luulualljr 
h.tre  our  heart*  and  affection*  drawn  out  to  each  other 
in  loTc.  Ob  how  *wi<«t  it  tho  fclluw)ihi|>  uf  pilgrim* 
below!  what  niatt  it  bo  above!  Infiuitt-ly  nb«ve  eon- 
•(•plion.  \mt^\.  flr«  oar  *ouU  with  iho  thought  of  over 
being  with  thee  and  each  other  in  thy  kingdom. 

f  The  I^nih  i«  Iho  food  of  pilgrim*,  and  the  rnd  of 
their  conrcrtation.  Reader,  can  rnu  feed  up»n  Chriit 
b/  faith  ?  I*  the  Itamb  the  noariihment  of  thy  *oul, 
and  the  portion  of  tbjr  heart  1  Canil  thou  *ay,  from 
■weel  and  blp«««d  rxt  M:<  flcih  it  meat  indeed, 

and  hit  hliMd  i*  cl:  I*  it  thy  delight  to 

Ikiak   of  him,  b«*i'  ot   ntiu,  speak  of  him,  abide  in 


Mercy.  Wonderful!  Music  in  th*"  _flu»e 
music  in  the  heart,  and  music  also  in  heaven 
for  joy  that  we  are  here !  || 

Thus  they  talked  awhile,  and  then  Wtuok 
themselvos  to  sUvp.  .So  in  the  morning  when 
tlu-y  were  awaketl,  Christiana  suid  to  Merc>', 
"  What  was  the  matter  that  you  did  laugh  in 
your  sleep  to-night'?  I  suppose  you  were  in  a 
dream." 

Mercy.  So  I  was,  and  a  sweet  dream  it  w»w ; 
but  are  you  sure  I  laughed? 

('hrUdann.  Yes,  you  lauglnnl  heartily ;  but 
pr'ythec,  Mercy,  tell  me  thy  dream. 

Mercy.  I  wjus  a-dreaming  that  1  sat  all  alone 
in  u  solitary  place,  an<l  wjuh  bemoaning  the 
hardness  of  my  heart.  Now  I  ha«l  not  i«nt 
there  long,  but  methought  many  were  gathered 
about  me  to  .see  me,  and  to  h'-ar  what  it  wiw 
that  I  said.  So  they  hearkennl.  an«l  I  went  on 
bemoaning  tlie  hanhu-ssof  my  heart.  At  thus, 
some  of  them  laughed  at  me,  some  called  mo 
fool,  and  some  began  to  thrust  me  ulxiut. 
With  that,  methought  I  looked  up,  and  saw 
one  coming  with  wings  towartb  me.  8o  he 
came  directly  to  me,  and  said,  "Mercy,  what 
aileth  thee?"  Now  when  he  had  heard  mo 
make  my  complaint,  he  said,  "IVace  l>e  to 
thee:"  he  also  wiped  mine  eyes  with  his 
handkerchief,  and  clad  me  in  silver  and  gold, 
lie  put  a  chaiit^'upon  my  neck,  and  ear-ringa 
in  mine  ears,  and  a  beautiful  crown  ui>on  my 
heatr.  Ezek.  xvi.  8,  \:\.  Tlu-n  he  took  me  by 
the  hand,  and  said,  "Mercy,  come  after  me." 
So  he  went  up,  and  I  followrd  till  we  came  at 
a  golden  gate.  Then  ho  knocked:  and  when 
they  within  had  opened  the  man  went  in,  and 
I  followed  him  up  to  a  throne  upon  which  One 
sat,  and  he  said  to  me,  "  Wclrome,  daughter." 
The  place  looked  bright  and  twinkling,  like 
the  stars,  or  rather  like  the  .sun,  and  I  thought 
that  I  saw  your  hus!)and  there.  S^j  I  awoke 
from  my  dream.     Hut  did  I  laugh  ?$ 

him,  and  live  upon  him?  Oh  ble**  him,  and  praise 
him  for  hi*  mcroy ! 

X  I'ray,  mind  the  above  iweet  note,  "  Christ'*  botvm 
i*  for  all  pilgrim*."  It  i*  there  the  weary  find  red 
and  the  burdened  *oul  ento.  Oh  for  more  reclining* 
of  *oul  upon  tho  pre<'i<>u<  botom  of  our  dear  Lord. 
We  can  l»e  truly  hnppy  nowhere  cite. 

I  Oh  what  precious  harmony  1*  ihii!  how  Joyful  tA 
be  the  tubjrot*  of  it,  and  to  j-">  i"  ''  The  free 
sovereign  gmce  of  (Sod  i»  the  .1.  ae  j  and 

glory  to  Uod  in  the  highest  tb«  u -  ...-^nu.     Il 

i*  the  wonder  and  Joy  of  sinner*  on  eartk,  and  af 
angel*  in  heaven. 

)  Pray  obterve  thi*  dream  :  it  I*  a  moti  precioM 
one  Indee  1      ^'■-  '  •  ' s-  in  the  broad  day  "'  •"•-< 


202 


BUNYAN'S  COMPLETE   WORKS. 


Christiana.  Laugh !  ay,  and  well  you  might 
to  see  yourself  so  well.  For  you  must  give  me 
leave  to  tell  you,  that  it  was  a  good  dream; 
and  that  as  you  have  begun  to  find  the  first 
part  true,  so  you  shall  find  the  second  at  last. 
"God  sjieaks  once,  yea,  twice,  yet  man  per- 
ceiveth  it  not;  in  a  dream,  in  a  vision  of  the 
night,  when  deep  sleep  falleth  upon  men,  in 
slumbering  upon  the  bed."  Job  xxxiii.  14-16. 
We  need  not,  when  abed,  to  lie  awake  to  talk 
with  God;  he  can  visit  us  while  we  sleep,  and 
cause  us  then  to  hear  his  voice.  Our  heart 
oftumes  wakes  when  we  sleep ;  and  God  can 
speak  to  that,  either  by  words,  by  proverbs,  by 
signs  and  similitudes,  as  well  as  if  one  was 
awake.* 

3Iercy.  Well,  I  am  glad  of  my  dream,  for  I 
hope,  ere  long,  to  see  it  fulfilled,  to  the  making 
of  me  laugh  again. 

Christiana.  I  think  it  is  now  high  time  to 
rise,  and  to  know  what  we  must  do. 

Mercy.  Pray,  if  they  advise  us  to  stay  awhile, 
let  us  willingly  accept  of  the  proffer.  I  am 
the  willinger  to  stay  awhile  here,  to  grow  bet- 
ter acquainted  with  these  maids;  methinks, 
Prudence,  Piety,  and  Charity  have  very  comely 
and  sober  countenances. 

Christiana.  We  shall  see  what  they  will  do. 
oo  when  they  were  up  and  ready,  they  came 
down,  and  they  asked  one  another  of  their  rest, 
and  if  it  was  comfortable  or  not. 

Very  good,  said  Mercy;  it  was  one  of  the 
best  night's  lodgings  that  ever  I  had  in  my  life. 

Then  said  Prudence  and  Piety,  If  you  will 
be  persuaded  to  stay  here  awhile,  you  shall 
have  what  the  house  will  afford. 

Ay,  and  that  with  a  very  good  will,  said 
Charity.  So  they  consented,  and  stayed  there 
about  a  month  or  above,  and  became  very 
profitable  one  to  another.  And  because  Pru- 
dence would  see  how  Christiana  had  brought 
up  her  children,  she  asked  leave  of  her  to  cat- 
echise them;  so  she  gave  her  free  consent. 
Then  she  began  with  the  youngest,  whose 
name  was  James.  And  she  said,  "Come, 
James,  canst  thou  tell  me  who  made  thee?" 

James.  God  the  Father,  God  the  Son,  and 
God  the  Holy  Ghost. 

experience;  for  then  it  is  we  get  the  most  blessed  vis- 
its from  our  Lord,  when  we  get  by  ourselves  and  be- 
moan the  deadness  of  our  poor  hearts.  True,  we  may 
be  laughed  at,  called  foois,  and  despised  by  the  pro- 
fane and  self-righteous,  who  do  not  feel  the  hardness 
of  their  hearts,  nor  bemoa"  themselves  for  it;  yet  the 
loving,  compassionate,  tender-hearted  Saviour  is  ever 
Bear  to  \X3,  he  feels  for  us,  sympathizes  with  us,  will 


Prudence.  Good  boy.  And  canst  tliou  tell 
who  saved  thee? 

James.  God  the  Father,  God  the  Son,  and 
God  the  Holy  Ghost. 

Prudence.  Good  boy  still.  But  how  dotl» 
God  the  Father  save  thee? 

James.  By  his  grace. 

Prudence.  How  doth  God  the  Son  save  thee? 

James.  By  his  righteousness,  and  blood,  and 
death,  and  life. 

Prudence.  And  how  doth  God  the  Holy 
Ghost  save  thee  ? 

James.  By  his  illumination,  by  his  renova- 
tion, and  by  his  preservation. 

Then  said  Prudence  to  Christiana,  You  are 
to  be  commended  for  thus  bringing  up  your 
children.  I  suppose  I  need  not  ask  the  rest 
these  questions,  since  the  youngest  of  them 
can  answer  them  so  well.  I  will  therefore  now 
apply  myself  to  the  next  youngest. 

Then  she  said.  Come,  Joseph,  (for  his  name 
was  Joseph,)  will  you  let  me  catechise  you? 

Joseph.  With  all  my  heart. 

Priidoice.  What  is  man  ? 

Joseph.  A  reasonable  creature,  made  so  by 
God,  as  my  brother  said. 

Prudence.  What  is  sitiDiJOsed  by  this  word — 
saved  f 

Joseph.  That  man  by  sin  has  brought  him- 
self into  a  state  of  captivity  and  misery. 

Prudence.  What  is  supposed  by  his  being 
saved  by  the  Trinity? 

Joseph.  That  sin  is  so  great  and  miglrty  a 
tyrant,  that  none  can  pull  us  out  of  its 
clutches  but  God  :  and  that  God  is  so  good  and 
loving  to  man,  as  to  pull  him  indeed  out  of 
this  miserable  state. 

Prudence.  What  is  God's  design  in  saving 
poor  man? 

Joseph.  The  glorifying  of  his  name,  of  his 
grace,  and  justice,  etc.,  and  the  everlasting 
happiness  of  his  creature. 

Prudence.  Who  are  they  that  must  be  saved? 

Joseph.  Those  that  accept  of  his  salvation. 

Prudence.  Good  boy,  Joseph;  thy  rao*;her 
hath  taught  thee  well,  and  thou  hast  hearkened 
to  what  she  has  said  unto  thee. 

Then  said  Prudence  to  Samuel,  (who  was 

manifest  himself  to  us,  and  revive  us  with  the  sense  of 
peace,  the  joy  of  hope,  and  the  comforts  of  love. 

*  Oh  how  blessed  are  they  who  are  watching  and 
waiting  continually  to  hear  the  small  still  voice  of  the 
Spirit  speaking  rest  and  peace  to  their  souls  by  the 
blood  of  the  Lamb !  Oh  how  condescending  is  oui 
Lord,  thus  to  visit  us,  and  converse  with  us  in  thn  way 
to  his  kinscdom  ! 


THE  PILGRIM'S  PROGRESS. 


203 


the  oldest  son  but  one,)  Come,  Snrauel,  arc  you 
willin",'  that  I  should  catechise  you  also? 

Snituifl.  Yes,  forsooth,  if  you  please. 

Pnulence.  What  is  heaven? 

isiinnel.  A  place  and  state  most  blessed,  be- 
cause (lod  dwflloth  there. 

IVtuiencr.  What  is  hell? 

•Samuel.  A  place  and  state  most  woeful,  bc- 
c.iusc  it  is  the  dwelling-place  of  sin,  the  devil, 
Rjid  death. 

JYutlcinv.  Why  wouldst  thou  go  to  heaven? 

Samuel.  That  I  may  see  Ciod,  and  .serve  him 
without  wearim-ss;  that  I  may  see  Christ,  and 
love  him  everlastingly ;  that  I  nuiy  have  that 
fidness  of  the  Holy  Spirit  in  me  that  I  am  by 
no  means  here  enjoy. 

Pnulence.  A  very  good  boy,  and  one  that 
has  learned  well.  Then  she  a<ldressfd  herself 
to  the  elilest,  whose  name  was  Matthew ;  and 
she  S4iid  to  him,  Come,  Matthew,  shall  I  also 
catechise  ycju? 

Malt  hew.  With  a  very  good  will. 

J'ruileiice.  I  ask  then,  if  there  was  ever  any- 
thing that  had  a  being  antecedent  to  or  before 
Gotl? 

Malthew.  No ;  for  God  is  eternal ;  nor  is  there 
anything,  excepting  himself,  that  had  a  being 
until  the  beginning  of  the  first  day :  "  For  in 
six  days  the  Lord  made  beavcu  and  earth,  the 
•ea,  and  all  that  in  them  is." 

lYudenct.  What  do  you  think  of  the  Bible? 


Matthew.  It  is  the  holy  word  of  CmkI. 

Ih-u(lence.  Is  there  nothing  written  theicbut 
what  you  understand  ? 

Mutt  hew.  Yes,  a  great  deal. 

PruiJrnre.  What  tlo  yt)U  do  whi-ii  you  metrf 
with  places  therein  that  you  do  not  under 
stand  ? 

Matthew.  I  think  God  is  wiser  than  I.  1 
pray  also  that  he  will  please  to  let  me  know  all 
therein  that  he  knows  will  be  for  my  good.* 

JVuilnicr.  How  belit-ve  you  as  touching  the 
resurrection  of  the  dead? 

Matthew.  I  believe  they  shall  rise,  the  samo 
that  was  buried ;  the  sanie  in  nature,  though 
not  in  corruption.  And  I  believe  this  upon  a 
double  account:  First,  because  God  has  prom- 
ised  it;  secondly,  because  he  is  able  to  pei*- 
form  it.t 

Then  saiil  Prudence  to  the  lioys,  You  must 
still  hearken  to  your  iiiother,  for  she  can  learn 
you  more.  You  must  al.so  diligently  give  ear 
to  what  good  talk  you  shall  hear  from  othent: 
for  your  sake  do  they  speak  good  things.  Ob- 
serve also,  and  that  with  carefulness,  what  the 
heavens  and  the  earth  do  teach  you:  but  es- 
pecially be  much  in  the  meditation  of  that 
book  that  was  the  cause  of  your  father's  be- 
coming a  pilgrim.  I,  for  my  part,  my  chil- 
dren, will  teach  you  what  I  can  while  you  are 
here,  and  shall  be  glad  if  you  will  a^k  mo 
questions  that  tend  to  godly  edifying. 


CllArTKU    VI. 


Mr.  Brisk  poya  his  addrc*ni'S  to  Mercy. — MuUhcic  taken  ill,  but  recovers,  ttc. 


Now  by  that  these  pilgrims  hail  liecn  at  this 
place  u  week,  Mercy  had  a  visitor  that  pre- 
tende<l  some  good-will  unto  her,  and  his  name 
was  Mr.  Itrisk,  a  man  of  some  breeding,  and  that 
pretended  to  religion :  but  a  num  that  stuck 
very  close  to  the  world.  So  he  came  once  or 
Iw  icy?,  or  more,  to  Mercy,  and  ofl'ered  love  unto 
her.  Now  Mercy  was  of  a  fair  countenance, 
■nd  therefore  the  more  alluring.  Her  mind 
also  was,  to  be  always  burying  of  herself  in 
doing;  for  when  she  had  nothing  to  do  fur 
hentclf.  she  would  be  making  of  hose  and  gar- 

*  Though  Ihi*  11  »D*werv<l  with  the  tiniplioitjr  of  » 
MM,  jrl  it  i«.  Mid  er«T  will  l>«,  (ho  liin(ii»go  of  cvcrjr 
lather  iu  C'hritt.  Ila|>p3r  tliono  wbn«o  (pirits  Ufa  ciMt 
into  thi*  bunihir,  blrf.inl  muulii !  Oh  tb*t  Ibi*  tpiril 
ma/  ftcc»iii(.ai>/  u«  in  all  onr  loKMnhM,  iu  all  our 


ments  for  others,  and  would  bestow  them  upon 
them  that  had  need.  And  Mr.  Hrisk,  not 
knowing  where  or  how  she  dispo.He<i  of  what 
she  made,  scented  to  be  greatly  taken,  for  that 
ho  found  her  never  idle.  "  I  will  warrant  her 
a  good  housewife,"  (pjolh  he  to  luni-self 

Mercy  then  revealed  the  busim-^M  to  the 
maidens  that  were  of  the  house,  and  in<|tiired 
of  them  concerning  him;  fi»r  they  did  know 
him  better  than  she.  So  they  told  her,  that 
he  was  a  ver)'  busy  young  man.  -.^uA  «.i».  thai 
pretended  to  religion;  but  w  <!, 


t  Here  ia  the  foundation  of  faith  and  ih«  triumph 
of  hope,   0<hI'«   faithf'!'.     ••   '■■   t"<    .  ...t......     and  hit 

puwor  to   prrfura.      Ii  '   .    "Uat 

■hould  »'n  •  ■■  '      •"  -i«'      "• 

may.  wo  ■  'nal  objg«Uoaa,  aM 

trample  u| .. 


204 


JBUNYAN'S  COMPLETE   WORKS. 


a  stranger   to    the   power   of   tliat  wliicli   is  1 
good. 

Nay  then,  said  Mercy,  I  will  look  no  more 
on  him ;  for  I  purpose  never  to  have  a  clog 
to  my  soul.* 

Prudence  then  replied,  that  there  needed  no 
great  matter  of  discouragement  to  be  given  to 
him  ;  for  continuing  so  as  she  had  begun,  to  do 
for  the  poor,  would  quickly  cool  his  courage. 

So  the  next  time  he  comes,  he  finds  her  at 
her  old  work,  a-making  of  things  for  the  poor. 
Then  said  he,  "  What,  always  at  it?"  "Yes," 
said  she,  "either  for  myself  or  for  others." 
"  And  what  canst  thou  earn  a  day  ?"  quoth  he. 
"I  do  these  things,"  said  she,  "that  I  may  be 
rich  in  good  works,  laying  a  good  foundation 
against  the  time  to  come,  that  I  may  lay  hold 
of  eternal  life."  1  Tim.  vi.  17,  19.  "  Why, 
pr'ythee,  what  dost  thou  do  with  them  ?"  said 
he."  "  Clothe  the  naked,"  said  she.  With  that 
his  countenance  fell.  So  he  forbore  to  come 
at  her  again.  And  when  he  was  asked  the 
reason  why,  he  said  that  Mercy  was  a  pretty 
lass,  but  troubled  with  ill  conditions.! 

When  he  had  left  her.  Prudence  said,  Did  I 
not  tell  thee  that  Mr.  Brisk  would  soon  forsake 
thee?  yea,  he  wnll  raise  up  an  ill  report  of 
thee :  for,  notwithstanding  his  pretence  to  re- 
ligion, and  his  seeming  love  to  mercy,  yet 
mercy  and  he  f.re  of  tempers  so  different,  that 
I  believe  they  will  never  come  together. 

Mercy.  I  might  have  had  husbands  before 
now,  though  I  spoke  not  of  it  to  any;  but 
they  were  such  as  did  not  like  my  conditions, 
though  never  did  any  of  them  find  fault  with 
my  person.     So  they  and  I  could  not  agree. 

Prudence.  Mercy  in  our  days  is  but  little  set 
by,  any  further  than  as  to  its  name ;  the  prac- 
tice which  is  set  forth  by  thy  conditions  there 
are  but  few  that  can  abide. 

Well,  said  JMercy,  if  nobody  will  have  me,  I 
will  die  a  maid,  or  my  conditions  shall  be  to 

*  Most  blessed  resolution !  Ah,  pilgrims,  if  you 
were  more  wary,  how  many  troubles  would  you  escape, 
and  how  much  more  happy  would  you  be  iu  your  pil- 
grimage !  It  is  for  want  of  this  wisdom  that  many 
bring  evil  upon  themselves. 

f  How  easily  are  the  best  of  characters  traduced, 
and  false  constructions  put  upon  the  best  of  actions  ! 
Reader,  is  this  your  lot  also?  Mind  your  duty.  Look 
to  your  Lord.  Persevere  in  his  works  and  ways  :  and 
leave  your  character  with  Him  to  whom  you  can  trust 
your  soul.  For  if  Grod  be  for  us,  who  shall  be  against 
us  ?  "What  shall  harm  us,  if  we  be  followers  of  that 
T?hich  is  good? 

t  Though  we  arc  to  beware  of  a  censorious  spirit  in 
regard  to  professors,  yet  when   they  give  evidence  by 


me  as  a  husband,  for  I  cannot  change  my  na« 
ture ;  and  to  have  one  that  lies  cross  to  me  in 
this,  that  I  purpose  never  to  admit  of  as  long 
as  I  live.  I  had  a  sister,  named  Bountiful, 
that  was  m<xrried  to  one  of  these  churls,  but  he 
and  she  could  never  agree;  but  because  my 
sister  was  resolved  to  do  as  she  had  begun — 
that  is,  to  show  kindness  to  the  poor — there- 
fore her  husband  first  cried  her  down  at  the 
cross,  and  then  turned  her  out  of  his  doors. 

Prudence.  And  yet  he  was  a  professor,  I 
warrant  you ! 

Mercy.  Yes,  such  a  one  as  he  was,  and  of 
such  as  the  world  is  now  full ;  but  I  am  for 
none  of  them  all.t 

Now  Matthew,  the  eldest  son  of  Christiana, 
fell  sick,  and  his  sickness  was  sore  upon  him, 
for  he  was  much  jiained  in  his  bowels,  so  that 
he  was  with  it,  at  times,  pulled,  as  it  were, 
both  ends  together.  ||  There  dwelt  also  not  fai 
from  thence  one  Mr.  Skill,  an  ancient  and 
well-approved  physician.  So  Christiana  de- 
sired it,  and  they  sent  for  him,  and  he  came : 
when  he  was  entered  the  room,  and  had  a  little 
observed  the  boy,  he  concluded  that  he  was 
sick  of  the  gripes.  Then  he  said  to  his  mother, 
"What  diet  has  Matthew  of  late  fed  upon?" 
"  Diet !"  said  Christiana,  "  nothing  but  what  is 
wholesome."  The  physician  answered,  "This 
boy  has  been  tampering  with  something  that 
lies  in  his  maw  undigested,  and  that  will  not 
away  without  means.  And  I  tell  you  he  must 
be  purged,  or  else  he  will  die." 

Then  said  Samuel,  Mother,  what  was  that 
which  my  brother  did  gather  up  and  eat  so  soon 
as  we  were  come  from  the  gate  that  is  at  the 
head  of  this  way  ?  You  know  that  there  was 
an  orchard  on  the  left  hand,  on  the  other  side 
of  the  wall,  and  some  of  the  trees  hung  ovei 
the  wall,  and  my  brother  did  pluck  and  eat.g 

True,  my  child,  said  Christiana,  he  did  take 
thereof  and  did  eat,  naughty  boy  as  he  was.  I 
chid  him,  and  yet  he  would  eat  thereof. 

their  walk  that  they  are  not  what  they  profess  to  be, 
holy  followers  of  the  Lamb,  we  are  by  no  means  to  be 
deceived  by  them.  For  we  have  an  unerring  rule  laid 
down  by  our  Lord  to  judge  of  them,  "Ye  shall  know 
them  by  their  fruits,"  (Matt.  vii.  16 ;)  yea,  and  we 
ought  to  be  faithful  to  them  too,  by  reproving  them  in 
the  spirit  of  humility  and  love. 

II  See  the  effects  of  sin.  It  will  pinch  and  gripe  the 
conscience  and  make  the  heart  sick. 

^  Observe  how  useful  pilgrims  arc  to  each  other  in 
faithfully  reminding  them  of  their  conduct.  Though 
this  sin  was  committed  some  time  past,  and  neither 
Matthew  nor  his  mother  thought  of  it,  yet  it  must  ba 
brought  to  light  and  repented  of. 


THE  PILGRIM'S  PROaiiESS. 


206 


Sl-ill.  I  knew  he  had  eaten  something  that 
waa  not  wholesome  food ;  and  that  tlcjd,  to  wit, 
that  fruit,  is  even  the  most  hurtful  of  all.  It 
is  the  fruit  of  lieelzebub's  orcliard.  I  do  mar- 
vel that  none  did  warn  you  of  it ;  many  have 
died  thereof.* 

Tluii  Ciiristiana  bepm  to  cry  ;  and  she  said, 
"  O  nauylity  hoy  !  untl  O  careless  mother!  what 
ihall  I  do  for  my  son?" 

StUL  Come,  do  not  bo  too  much  dejected ; 
tlie  boy  may  do  well  again,  but  he  must  purge 
and  vomit. 

Chiis/ianii.  rray,  sir,  try  the  utnuMt  of  your 
skill  with  him,  whatever  it  c«>sts. 

il*t-j7/.  Nay,  I  hope  I  shall  be  reasonable.  So 
he  made  him  a  purge,  but  it  was  too  weak;  it 
was  said  it  was  made  of  tlic  blood  of  a  goat, 
the  ilhIios  of  a  heifer,  and  with  some  of  the 
juice  of  hyssoj),  t^c.  lieb.  ix.  I'A,  19;  x.  1,4. 
When  Mr.  Skill  had  seen  that  that  purge  was 
too  weak,  lie  made  him  one  t<»  the  purpose:  it 
was  made  es  ctirne  et  sanguine  ChriMi,^  (John 
vi.  54,  57;  Heb.  ix.  14;)  you  know  physicians 
give  strange  medicines  to  their  patients :  and  it 
w:u>*  made  up  into  pills,  with  a  promise  or  two, 
and  a  proportionable  quantity  of  salt.  Mark 
ix.  41'.  Now  ho  wiLs  to  take  them  three  at  a 
time,  liisting,  in  half  a  quarter  of  a  ]>int  of  the 
tears  of  repentance.  Zivh.  xii.  10.  When  this 
potion  was  prepared  and  brought  to  the  boy, 
he  was  loth  to  take  it,  though  torn  with  the 
grip«.>i<  as  if  he  should  be  pulle<l  in  piwes. 
"Come,  come,"  said  the  physiciaii,  "you  must 
take  it."     "  I'  iist  my  stomach,"  said 

the  l>oy.     "  I  ;  •  you  take  it,"  said  his 

mother.  "  I  shall  vomit  it  up  again,"  .nuid  the 
boy.  "  Pray,  sir,"  said  Christiana  to  Mr.  Skill, 
'* how  does  it  tAste?"  "It  has  no  ill  t^tc," 
says  the  doctor ;  and  with  that  she  touched  one 
of  the  pills  with  the  tip  of  her  tongue.  "Oh, 
Matthew,"  said  she,  "  this  potion  is  sweeter 

*  Hero  is  conriction  for  Ibe  mother  in  not  warning 
«f  «io  ar.d  chiiiini;  for  it.  She  takct  it  honip,  fall* 
muder  the  «cn««  of  it,  and  ia  grieved  for  it.  A  tender 
«..(.« jience  if  >  bictfcd  *ign  of  a  graciou*  heart.  Ye 
par^nLi  who  know  the  love  of  Christ,  watch  <>\er  /uur 
ebildr«n  ;  •««  to  it  leit  jro  imarl  for  their  linn  in  not 
warning  aqd  teaching  them  that  the  fear  of  the  Lord 
ij  to  depart  from  all  evil;  yea,  to  abstain  from  the 
Tery  ajun-arancc  of  it. 

f  Mr.  Bunyan'*  great  modaaty  and  humility  aro 
truly  ad  oil  rattle ;  ihuugh  be  quote*  Iwitin,  yet,  a*  bo 
did  not  underitand  it,  he  tell*  u«  in  the  margin,  "The 
Latin  I  borruw."  The  Bngliib  is,  "Of  the  flenh  and 
of  the  blood  of  n.rnr."  Tlii«  ;■•  t5i.-  .u.Iv  i,  ,ti  .n  f.,r 
•in-tiek  toul*. 
by  faith  kc«p«  ■  ^         ■ 


than  honey.  If  thou  lovest  ti»y  mother,  if 
thuu  lovest  thy  brothers,  if  thou  lovest  Mercy, 
if  thon  lovest  thy  life,  tiike  it."  So  with  much 
ado,  after  a  short  prayer  for  \\\y  '  ' 
G<hI  upiin  it,  he  took  it,  and  it  wr.  . 
with  him.  It  caused  him  to  purge,  ii  cau:>i-«i 
him  to  sleep,  and  to  rest  quietly  ;  it  put  him 
into  a  fine  heat  and  breathing  sweat,  and  it 
quite  rid  him  of  his  gripes.J 

So  in  a  little  time  he  got  U]>  and  walked 
about  with  a  staff,  and  would  go  from  r>M,in  to 
room  and  talk  with  Prudence,  I'iety,  and  (  Ini- 
rity  of  his  distemper,  and  how  ht-  wiis  la alid. 

So,  wla-n  the  boy  wjls  healed,  Ch^i^ti;u^a 
asked  Mr.  Skill,  saying,  "Sir,  what  will  con- 
tent you  for  your  pains  and  care  to  and  of  my 
child?"  And  he  said,  "You  must  pay  the 
Mjuster  of  the  College  of  Physicians  according 
to  rules  nuide  in  that  case  juid  providi-d." 
Ueb.  xiii.  11-15. 

But,  sir,  sjiid  she,  what  is  this  pill  g(x)d  for 
else? 

AX-i7/.  It  is  an  universal  pill;  it  is  good 
against  all  diseases  that  pilgrims  are  incident 
to;  and  when  it  is  well  prepared  will  kc-p 
good  time  out  of  mind. 

ChrUtiana.  Pray,  sir,  nuikc  mo  up  t\»<lve 
boxes  of  them;  for  if  I  can  get  these  1  will 
never  tjike  other  physic. 

Sk-ill.  These  pills  are  good  to  prevent  dis- 
cascM,  as  well  as  to  cure  when  one  is  sick.|| 
Yea,  I  dare  say  it,  and  stand  to  it,  that  if  a 
man  will  but  use  this  physic  :ts  he  should,  it 
will  make  him  live  for  ever.  John  vi.  5S.  IJut, 
g<MHl  Christiana,  thou  must  give  these  pills  no 
c»ther  way  hut  as  I  have  prescribed;  for  if  you 
do  they  will  do  no  goo<l.  So  he  gave  unto 
Christiana  physic  for  herself  and  her  boys, 
and  for  Mercy,  and  bid  Matthew  take  heed 
how  he  ate  any  more  green  plums,  and  kissed 
him  and  went  his  way. 

these,  and  nothing  but  Ihrse,  can  heal  and  restore  u*. 
Yet  there  it  in  our  natur«  an  unaccountable  reluotano* 
to  receive  theae  through  the  unbelief  which  work*  io 
u«.     bo  .Matthew  found  it. 

\  See   the   blefied   eflVcta   it  receiving  Cbr 
undor  thr-  •rn'r  nf  »in  nnrj   (Ii«fTT««  fr,r  •in. 
a  pf'  a 

hi«  !•  ■        ,  .    .  11- 

tcienco  Irom   guiii !     it   i«  >• 

and  grao«  which  bcalj,  reit":  >r(/ 

happy  and  Joyful  in  God. 

I  O  piigrimi!  let  not  a  day  pa«J  with  .n*  hsTlTij:  n- 
oource  to  (ho  life  and  death  uf  '. 

i;»r  i.\  Us-h  ui   u  n.m  i.!.-.  ■!..  I 

s  ••  Hi 


206 


BUNYAN'S  COMPLETE    WORKS. 


It  was  told  you  before  that  Prudence  bid 
ilie  boys  that  if  at  any  time  they  would  they 
should  ask  her  some  questions  that  might  be 
l)rofitablc,  and  she  would  say  something  to 
them. 

Then  Matthew,  who  had  been  sick,  asked 
her.  Why,  for  the  most  part,  physic  should  be 
bitter  to  our  palates  ? 

Prudence.  To  show  how  unwelcome  the  Avord 
of  God,  and  the  effects  thereof,  ai-e  to  a  carnal 
heart. 

Matthew.  Why  does  physic,  if  it  does  good, 
purge  and  cause  to  vomit? 

Prudence.  To  show  that  the  word,  when  it 
works  eiFectually,  cleanseth  the  heart  and 
mind.  For  look,  what  the  one  doth  to  the 
body  the  other  doth  to  the  soul. 

Matthew.  What  should  we  learn  by  seeing 
the  flame  of  our  fire  go  upwards,  and  by  see- 
ing the  beams  and  sweet  influences  of  the  sun 
strike  downwards?     . 

Prudence.  By  the  going  up  of  the  fire  we  are 
taught  to  ascend  to  heaven  by  fervent  and  hot 
desires.  And  by  the  sun  sending  his  heat, 
beams,  and  sweet  influences  downwards  we  are 
taught  that  the  Saviour  of  the  world,  though 
high,  reaches  down  with  his  grace  and  love  to 
us  below. 

3Iatthetv.  Whence  have  the  clouds  their 
water? 

Prudence.  Out  of  the  sea. 

Matthew.  Wliat  may  we  learn  from  that? 

Prudence.  That  ministers  should  fetch  their 
doctrine  from  God. 

Matilicw.  Why  do  they  empty  themselves 
upon  the  earth? 

Prudence.  To  show  that  ministers  should 
give  out  what  they  know  of  God  to  the 
world. 

Matthew.  Why  is  the  rainbow  caused  by  the 
sun? 

Prudence.  To  show  that  the  covenant  of 
God's  grace  is  confirmed  to  us  in  Christ. 

Matthew.  Why  do  the  springs  come  from  the 
gea  to  us  through  the  earth? 

Prudence.  To  show  that  the  grace  of  God 
comes  to  us  through  the  body  of  Christ. 

Matthew.  Why  do  some  of  the  springs  rise 
out  of  the  top  of  high  hills? 

Prudoice.  To  show  that  the  spirit  of  grace 
shall  spring  up  in  some  that  are  great  and 
mighty,  as  well  as  in  many  that  are  poor  and 
low. 

Matthev).  Why  doth  the  fire  fasten  uj^on  the 
candlewick? 

Prudence.  To  show  that  unless  grace  doth 


kindle  upon  the  heart  there  will  be  no  true 
light  of  life  in  us. 

Matthew.  Why  is  the  wick,  and  tallow,  and 
all  spent  to  maintain  the  light  of  the  can- 
dle? 

Prudence.  To  show  that  body,  and  soixl,  and 
all  should  be  at  the  service  of,  and  spend  them- 
selves to  maintain  in  good  condition,  that  grace 
of  God  that  is  in  us. 

Matthew,  Why  doth  the  pelican  pierce  he: 
own  breast  with  her  bill? 

Prudence.  To  nourish  her  young  ones 
with  her  blood,  and  thereby  to  show  that 
Christ  the  blessed  so  loved  his  young,  his 
people,  as  to  save  them  from  death  by  his 
blood. 

Mattheiu.  What  may  one  learn  by  hearing 
the  cock  to  crow? 

Prudence.  Learn  to  remember  Peter's  sin 
and  Peter's  repentance.  The  cock's  crowing 
shows  also  that  day  is  coming  on;  let  then  the 
crowing  of  the  cock  put  thee  in  mind  of  that 
last  and  terrible  day  of  judgment. 

Now  about  this  time  their  month  was  out, 
wherefore  they  signified  to  those  of  the  house 
that  it  was  convenient  for  them  to  up  and  be 
going.  Then  said  Joseph  to  his  mother,  "It 
is  proper  that  you  forget  not  to  send  to  the 
house  of  Mr.  Interpreter,  to  pray  him  to  grant 
that  Mr.  Great-heart  should  be  sent  unto  us, 
that  he  may  be  our  conductor  for  the  rest  of 
the  way."  "  Good  boy !"  said  she,  "  I  had  al- 
most forgot."  So  she  drew  up  a  petition,  and 
prayed  Mr.  Watchful,  the  porter,  to  send  it  by 
some  fit  man  to  her  good  friend  Mr.  Interpre- 
ter ;  who,  when  it  was  come  and  he  had  seen 
the  contents'  of  the  petition,  said  to  the  mes- 
senger, "Go  tell  them  that  I  will  send 
him." 

When  the  family  where  Christiana  was  saw 
that  they  had  a  purpose  to  go  forward,  they 
called  the  whole  house  together  to  give  thanks 
to  their  King  for  sending  of  them  such  profit- 
able guests  as  these.  Which  done,  they  said 
unto  Christiana,  "And  shall  we  not  show. thee 
something,  as  our  custom  is  to  do  to  j)ilgrims. 
on  which  thou  mayest  meditate  when  thou  art 
on  the  way?"  So  they  took  Christiana,  her 
children,  and  Mercy  into  the  closet  and  showed 
them  one  of  the  apples  that  Eve  ate  of,  and 
that  she  also  did  give  to  her  husband,  and  that 
for  the  eating  of  which  they  were  both  turned 
out  of  Paradise,  and  asked  her  what  she 
thought  that  was.  Then  Christiana  said,  "  It 
is  food  or  poison,  I  know  not  which."  So 
they  opened  the  matter  to  her,  and  she  held 


THE  PILGRIM'S   PiJOOilf.XV 


^^ 


207 


up  ner  hands  aud  wondered.*     Gen.  iii.  1,  G; 
Rom.  vii.  '2-i. 

Then  they  had  her  to  a  place  and  sliowed 
her  Jacob's  hulder.  Now  at  that  time  there 
were  some  anijols  ascendinj^  upon  it.  So 
ChriHtiana  lookeil  and  looked  to  see  the  anj^els 
poup;  so  did  the  rest  of  tlu*  company.  Gen. 
xxviii.  12.  Tlien  they  were  jjoin;;  into  an- 
other place  to  show  them  ainnethinp  else  ;  but 
James  said  to  his  mother,  "  I'ray  bid  them 
stiiy  here  n  little  longer,  for  this  is  a  curious 
siplit."  S>  they  turned  aijain,  and  stood  feed- 
inj?  their  eyes  with  this  so  pleasant  a  prospect 
After  this  they  ha«l  them  into  a  place  where 
did  ham;  up  a  golden  aitrfmr ;  so  they  bid 
Christiana  take  it  down ;  for,  said  they,  you 
-liall  have  it  with  you,  for  it  is  of  absolute 
necessity  that  you  should,  that  you  may  lay 
hold  of  that  within  the  veil  and  stand  stead- 
fast in  c:ise  you  should  meet  with  turbulent 
weather:  so  they  were  glad  thereof t  Joi-l  iii. 
ItJ;  Heb.  vi.  11).  Then  they  t..ok  them,  and 
had  them  to  the  mount  upon  which  .\braham, 
'Ur  father,  offered  up  Isaac  his  son,  and  showed 
I  hem  the  altar,  the  wood,  the  fire,  and  the 
knife;  for  they  remain  to  be  seen  to  this  very 
flay.  When  they  luul  seen  it  they  held  up 
tlu'ir  hands  and  blessed  themselves,  and  said. 
"Oh  what  a  man  for  love  to  his  Master  and 
for  denial  to  himself  wan  Abraham  I"  After 
they  had  showed  thorn  all  the.se  things,  Pru- 
'  took  them   into  a  dining-room,  where 

a  pair  of  excellent  virginals;  .so  she 
I^...<1  upon  them,  and  turm-d  what  she  had 
pimwfd  tluin  intothis  excellent  song,  saying — ■ 

"  Ero's  apple  wo  hftro  showed  you ; 

Of  that  b«  rou  awaro ; 
Ton  have  seen  Jacob'«  laililcr  too, 

rpon  whieh  anf;cl»  arc: 
An  anchor  you  received  hare; 

Hut  let  not  Iheao  iiufftcc, 
Until  with  Abra'm  y»u  have  gave 

Your  be»t  for  »acriCcc." 

Now  about  this  time  one   knocked  at  the 

*  It  i*  not  cnoai^h  that  the  Holy  Spirit  convino«i  n> 
of  (in  prerioQf  to  our  firiit  Dcttini;  out  on  pilf^image, 
and  makei  u«  nentible  of  our  want  of  Chri't.  Imt  he 
al<<>  kerfi*  up  a  light  and  a  Mnie  of  lh<-  '  -i 

tf«  orii;i''>' ^''•i"'''.  •»*'*'"  a*  "ur  actual  tri- 
Thii  '  at  «in,  at  ouro-lvet,  and 

at  tb<' '  Kg  a  •acrifire  forour  *in«. 

t  Thi«  \*  the  anchor  of  hope.  Thi«  keep*  lhi»  noul 
•afe  and  #tcady  to  Jetn*,  who  '\»  the  only  object  of  our 

'pe.  Ilnpe  (prinK*  from  faith.  It  it  an  exprctatinn 
■  \  the  fulfllment  of  thoH>  ibinff*  that  are  pruini«-d  in 
th"  word  of  truth  by  the  <)<>d  of  all  {(race.  Faith  r«- 
«ciTr4    thrm,    tru<ti    in    thotn,    rrlirt    uiioii    tticin.    and 


door:  so  the  ^.(nt  r  Ppvi«<  U,  and  Wto'"!,  Mr. 
Great-heart  wa^-i-tityi"'  U"»  \vb*iti  ho  wa« 
come  in,  what  joy  w  r  it  came  now 

afresh  again  into  tin  ir  niin.iH  how  but  a 
while  aijo  he  had  slain  old  Grim  Hlo^Mly-man, 
the  giant,  and  had  delivered  them  from  the 
lions. 

Then  saiil  Mr.  Great-heart  to  ChriBtinna 
and  to  Mercy,  My  Lord  has  sent  each  of  you 
a  bottle  of  wine,  and  also  some  parched  corn, 
together  with  a  couple  of  pomegninati^ ;  he 
has  also  sent  the  b<»ys  .some  figs  and  raisimt; 
to  refresh  ye)u  in  your  way. J 

Then  they  addres-si'd  themselves  to  tholl 
jonnii-y,  and  rrudence  and  I'irty  wt'ut  along 
with  them.  When  they  can»e  at  the  gate, 
Christiana  asked  the  porter  if  any  of  late 
went  by.  He  said.  No,  only  one,  some  timo 
since,  who  also  ttdd  me  that  of  late  there  had 
been  a  great  robbery  eommitte<l  on  the  King's 
highway  as  you  go;  but,  said  he,  the  thieves 
are  taken,  and  will  shortly  be  tried  for  their 
lives.  Then  Christiana  and  Mercy  were  afraid, 
but  Matthew  said.  Mother,  fear  nothing  as 
long  as  Mr.  Great-heart  is  to  go  with  us  and 
to  be  our  conductor. 

Then  said  Christiana  to  the  porter.  Sir,  I 
am  niiu-h  obliged  to  you  for  all  the  kindn(*sses 
that  you  have  showed  to  nie  since  I  came 
hither;  and  also  for  that  you  have  been  so 
loving  and  kind  to  my  children ;  I  know  not 
how  to  gnitify  your  kindness:  wherefore  i>ray, 
as  a  token  of  my  respects  to  you.  accept  of  this 
small  mite.     So  she  put  a  gold  -i  his 

hand,  and  he   made  her  a  low  and 

.said,  "Let  thy  garnient.s  be  always  wiiitr,  and 
let  thy  head  want  no  ointment.  Let  Mercy 
live  and  not  die,  and  let  not  her  works  be 
few."  And  to  the  boys  he  said,  "  Do  you  fly 
youthful  lusts,  and  follow  after  godliness  with 
them  that  are  grave  atul  wise ;  so  shall  you 
put  gladnt"ss  into  your  mother's  heart,  and 
obtain  praise  of  all  that  are  sober-minde*!." 
So  they  thanked  the  ^>orter  and  .Ii  nnrted. 

Hops  wail t  for  the  full  aecoi:  ;  and  •qjo/ 

mrnt  of  them. 

\  Ob  how  rcTiving  and  refre«h{o(  ar«  ibor*  lor* 
token*  from  our  Lord!  Grval- heart  never  comae 
emi'v  Ii.ii:  lid.      He    alwsyi    impire*   with    oottr«(« 


r   lh\t    ttm    |.*l„'rtm< 
their  kind  • 
e»teem  of   tl;- 
prr.riit  ihi_\ 
tx  half  of  tl» 

unto   you    tpiriluAl    ibir. 
■h^ll  rrai>  Tour  carnal  il' 


fh»r.kful  for 

•hrlr 

th« 


*M  ibiag  if  W9 


208 


BUNYAN'S  COMPLETE   WORKS. 


CHAPTER    VII. 

The  Filgriins  pursue  their  journey,  and  pass  throngh  the  Valley  oj  Humiliation  and  cf  the 

Shadow  of  Death. 


Now  I  saw  in  my  dream  that  they  went  for- 
ward until  they  were  come  to  the  brow  of  the 
hill,  where  Piety,  bethinking  herself,  cried 
out,  Alas!  I  have  forgot  what  I  intended 
to  bestow  upon  Christiana  and  her  compan- 
ions :  I  will  go  back  and  fetch  it.  So  she 
ran  and  fetched  it.  While  she  was  gone, 
Christiana  thought  she  heard  in  a  grove,  a 
little  way  off,  on  the  right,  a  most  curious 
melodious  note,  with  words  much  like  these : 

"  Through  all  my  life  thy  favour  is 
So  frankly  show'd  to  me 
That  in  thy  house  for  evermore 
My  dwelling-place  shall  be." 

And  listening  still  she  thought  she  heard 
another  answer  it,  saying, 

"For  why?     The  Lord  our  God  is  good, 
nis  mercy  is  forever  sure: 
His  truth  at  all  times  firmly  stood, 
And  shall  from  age  to  age  endure." 

So  Christian  asked  Prudence  what  it  was 
that  made  those  curious  notes.  They  are,  said 
she,  our  country  birds :  they  sing  these  notes 
but  seldom,  except  it  be  at  the  spring,  when 
the  flowers  appear  and  the  sun  shines  warm, 
and  then  you  hear  them  all  the  day  long.  I 
often,  said  she,  go  to  hear  them :  we  also  oft- 
times  keep  them  tame  in  our  house.  They  are 
very  fine  company  for  us  when  we  are  melan- 
choly ;  also  they  make  the  woods,  and  groves, 
and  solitary  places,  places  desirous  to  be  in.-- 
Sol.  Song  ii.  11,  12. 

By  this  time  Piety  was  come  again ;  so  she 
said  to  Christiana,  Look  here,  I  have  brought 
thee  a  scheme  of  all  those  things  that  thou  hast 

•  You  see  these  joyful  notes  spring  from  a  sense  of 
pcarness  to  the  Lord  and  a  firm  confidence  in  his  di- 
vine truth  and  everlasting  mercy.  Oh  when  the  Sun 
of  righteousness  shines  warmly  on  the  soul  and  gives 
us  clearly  to  see  these,  it  makes  the  pilgrims  sing  most 
sweetly  and  shout  most  joyfully  indeed.  These  songs 
approach  very  nearly  to  the  heavenly  music  in  the 
realms  of  glory*. 

t  After  being  thus  highly  favoured  with  sensible 
comforts  in  the  views  of  faith,  the  comforts  of  hope, 
and  the  joys  of  love,  see  the  next  step  those  pilgrims  are 
to  take  :  it  is  down  the  hill  DiflSculty,  into  the  Valley 
of  Humiliation.     What  doth  this  place   signify?     A 


seen  at  our  house,  upon  which  thou  mayest 
look  when  thou  findest  thyself  forgetful,  and 
call  those  things  again  to  remembrance  for  thy 
edification  and  comfort. 

Now  they  began  to  go  down  the  hill  to  the 
Valley  of  Humiliation.  It  was  a  steep  hill 
and  the  way  was  slippery,  but  they  were  very 
careful ;  so  they  got  down  pretty  well.  When 
they  were  down  in  the  valley,!  Piety  said  to 
Christiana,  This  is  the  place  where  your  hus- 
band met  the  foul  fiend  Apollyon,  and  where 
they  had  the  great  fight  that  they  had  :  I  know 
you  cannot  but  have  heard  thereof.  But  be  of 
good  courage ;  as  long  as  you  have  Mr.  Great- 
heart  here  to  be  your  guide  and  conductor,  we 
hope  you  will  fare  the  better.  So  when  these 
two  had  committed  the  pilgrims  unto  the  con- 
duct of  their  guide,  he  went  forward  and  they 
went  after. 

Then  said  Mr.  Great-heart,  We  need  not  be 
so  afraid  of  this  valley,  for  here  is  nothing  to 
hurt  us  unless  we  procure  it  ourselves.  It  is 
true  Christian  did  meet  here  with  Apollyon, 
with  whom  he  had  also  a  sore  combat;  but 
that  fray  was  the  fruit  of  those  slips  that  he 
got  in  going  down  the  hill,  for  they  that  get 
slips  there  must  look  for  combats  here.  And 
hence  it  is  that  this  valley  has  got  so  hard 
a  name.  For  the  common  people,  when  they 
hear  that  some  frightful  thing  has  befallen  such 
an  one  in  such  a  place,  are  of  opinion  that  that 
place  is  haunted  with  some  foul  fiend  or  evil 
spirit ;  when,  alas !  it  is  for  the  fruit  of  their 
doing  that  such  things  do  befall  them  there.J 

This  Valley  of  Humiliation  is  of  itself  as 
fruitful  a  place  as  any  the  crow  flies  over ;  and 
I  am  persuaded,  if  we  could  hit  upon  it,  we 
might  find  somewhere  hereabout  something 

deep  and  abiding  sight  and  sense  of  ourselves,  of  our 
ruined  state,  lost  condition,  and  desperate  circum- 
stances as  fallen  sinners. 

J  What  a  great  blessing  it  is  to  have  Great-heart  in 
the  Valley  of  Humility !  How  sad  it  is  for  pilgrims  to 
procure  evils  for  themselves  by  their  sin  and  folly! 
How  joyful  is  it  to  know  that  "like  as  a  father  pitieth 
his  children,  so  the  Lord  pitieth  them  who  fear  him  '." 
Ps.  ciii.  13.  Yet  if  we  slip  we  shall  be  sure  to  smart. 
If  we  do  not  hold  fast  faith,  hope,  love,  and  obedience, 
Satan  will  attack,  distress  us  in  some  sort,  and  prevail 
against  us,  and  then  we  shall  bring  up  an  evil  report 
of  the  safe  and  fruitful  Valley  of  Humiliation. 


THE  PILGRIM'S  PROGRESS. 


209 


lliat  might  give  lus  an  acccmnt  why  Christian 

was  so  hardly  bcst-t  iu  this  phiie. 
Theu  James  said  to  his  mother,  "  Lo,  yon- 

vli-r  stamLs  a  pilhir,  and  it  looks  as  if  sonuthing 

wjus  written  thereon;  let  us  go  and  see  what  it 
"  So  they  went  and  found  there  written, 
liPt  Christian's  sliiw  before  he  eume  hither, 

anil  the  burden  that  he  met  with  in  this  plaee, 

lea  warning  to  those  that  come  after."  "  Lo," 
id  their  guide,  "did  I  not  tell  y«iu  that  there 

nii^  S4.Mnething  herealH>uts  that  would  give  in- 
i      timation  of  the  reason  why  Christian  was  so 

■   ird  bt-sct  in  this  place?"     Then,  turning  to 

ristiami,  he  said,  N«»ilisj<aragement  toChris- 

.11,  more  than  t<»  many  others  whose  hap  and 

'.  it  w:ts.     For  it  is  easier  going  up  than  ilown 

n  hill,  and  that  can  be  said  but  of  few  hills 

;  all  tluwe  parts  ui  the  world.     IJut  we  w  ill 

ive  the  giKul  man  :  he  is  at  rest ;  he  also  hail 

victory  over  his  enemy:  let  Him  that 

a  above  grant  that  we  fare  no  worse 

; -u  we  come  to  be  tried  than  he! 

lUit  we  will  come  again  to  tiiis  Valley  of  IIu- 

lintion.     It  is  the  bt*st  and  mo>t  fruitful  piece 

:;round  in  all  the.se  parts.     It  is  a  fat  gnmnd, 

A,  as  y»>u  see,  consi-steth  much  in  meadows; 

•  I  if  a  man  wjls  to  come  here  in  thesummcr- 

,,.  .,H  we  do  now,  if  he  knew  not  any  thing 

■  t',  and  if  he  also  delighted  himself 

if  his  eyes,  he  might  see  that  which 

uld  be  delightful  to  him.     IWhold  how  ijreen 

n  valley  is,  also  how  beautiful   with  lilies. 

^  <\.  Song  ii.  1;  James  iv.  (5;   1   Pet.  v.  r».     I 

ive  also  known  uumy  labouring   men   that 

.ve  got  go<xl  estates  in  this  Valley  of  Hu- 

b    niiliation,  (for"(.f<Kl  ri»si->t'.'th  the  pnuid,  but 

L'iveth  more  grace  to  the  luunble.")  for  iiubid 
is  a  very  fruitful  soil,  and  doth  bring  fortli 
.  handfuls.     Some  also  have  wishe<l  that  the 

luxt  way  to  their  Father's  h<iuse  were  here, 
it  they  might  Ik*  troubled  no  more  with 
;her  hills  or  mountains  to  go  over:  but  the 
.V  is  the  way,  and  there  is  an  end.* 
Now,  as  they  were  going  along  and  talking, 
•y  espied  a  l>oy  feeding  his   father's  sheep. 

.    '■  >  •■•    ••  w  ;■•  *•■  —    '...1...-   1-,.'  of  a 

very 
i«   ttltrr   Itii-v  havf   Ihth   Isrourvd 

..  ..1,1   .-..., if. rf.   I    hv  th..    \i,  w.  ..r 


'in,  tbrv  iiittv  icnr  kiiU 

iiiinuin,;   \.-iy  t!i<  v  Kro 

i  »nd  coolrotvil ;  for  I.  I  tlio 

T.->r'I,   t.t  I    ill    (ho    drji'  r    bu 

<   uf  hi*  lore  aiitl  the 

,        '.  Thuujh  I  am  cni|>(ir<l 

U 


fresh  and  well-favoured  countenance  ;  and  as  he 
.s:il  by  himself  he  sang.  Hark,  sjiid  Mr.  Clreat- 
heart,  to  what  the  shepherd's  boy  saith.  So 
they  hearkened,  and  he  s;iid — 

"  Ho  tliiil  is  i|iiw«  uiH<(l8  fi-ar  no  full; 
Wvi  tlint  \*  low,  no  prido : 
Ho  thiit  is  huuiblu  evor  vhsll 
lluvo  Gud  to  be  bis  guide. 

"  I  am  content  with  wbat  I  b.kvo, 
Littlu  bo  it  or  inuob : 
And,  Lord,  contt-ntiueat  dill  I  craTe, 
ItooiiuMo  tbuu  savcst  such. 

'*  Fulness  to  such  a  burden  if 
TliHt  go  on  |iilgriiuaKe  : 
Iluro  little,  and  hereafter  bliss, 
la  best  fruui  ugc  to  ago."'f' 

Then  said  the  guide,  Do  you  liear  him?  1 
will  dare  t»>.sjiy  this  boy  lives  a  merrier  life,  and 
wears  more  of  the  herb  calletl  hrart's  tune  iu 
his  bosom,  than  he  that  is  clad  in  silk  and  vel- 
vet.    IJut  we  will  proceed  in  our  discourse. 

In  this  valley  our  Lord  formerly  had  his 
country-house;  he  loved  much  to  be  here:  he 
loved  also  to  walk  in  thi-se  meadow. s,  and  he 
found  the  air  was  ple;Lsant.  Besides,  here  » 
man  shall  be  free  from  the  noise  and  fron»  tht 
hurryings  of  this  life;  all  states  are  full  ol 
noise  and  confusion,  only  the  Valley  of  Hu- 
miliation is  that  empty  and  solitary  place. 
Here  a  nuin  shall  not  be  let  and  hindered  in 
his  conU-'mplation,  as  in  other  places  he  is  ai)t 
to  be.  This  is  a  valley  that  nttbody  walks  in  but 
those  that  love  a  pilgrim's  life.  And  though 
Christian  had  the  hard  hap  to  nie»'t  with  Apol- 
lyon  and  to  enter  with  him  a  brisk  encounter, 
yet  I  must  tell  you  that  in  former  times  men 
have  met  with  angels  here,  have  found  p«'arU 
hero,  and  have  iu  this  place  found  the  wonls 
of  life.:  IIos.  ii.  4,  T). 

Did  I  say  our  Lord  had  here  in  former  days 
his  c«)untry-house,  and  that  he  loved  here  to 
walk?  1  will  add  in  this  place,  that  to  the 
j)Coplc  that  love  and  trace  these  grounds  he  hiw 
left  a  yearly  revenue,  t<>  !•    '  .i'ltMiiv  ,,:,id  them 

of  all,  >ct  I  have  an  inexl  ■■  Jesus,  to 

(a|t|<ly  me  with  all  I  want  auU  ntl  I  iiu|ji-. 

t  Mob.  xiii.  b. 

X  Kver  romomber  the  word  of  our  ;;r*oi..ii«  Lord.  "  It 
is  enough  for  the  ili.<<ei|ilo  lli.it  h.-  »■  ;i«  Ux-  M-i»«rr." 
If  your  Lord  niado  ii  hi-  '*>'• 

Valley  of  Hnniilia  ;    u.  !.  v  i« 

thi«vi»llry.  Tl  "  »» 

a  destroyer  hrr.  ■     •     ■   '«"' 

ibe  |M»iicr  of  y  l"r  though  the 

Lord  U  bijh,  y  'ho  l..i.ly. 


210 


BUNYAN'S  COMPLETE   WORKS. 


at  certain  seasons  for  their  maintenance  by  the 
way,  and  for  their  further  encouragement  to 
go  on  their  pilgrimage. 

Now,  as  they  went  on,  Samuel  said  to  Mr. 
Great-heart,  "Sir,  I  perceive  that  in  this  valley 
my  father  and  ApoUyon  had  their  battle,  but 
whereabout  was  the  fight?  for  I  perceive  this 
volley  is  large." 

Greaf-hearf.  Your  father  had  the  battle  with 
A  pollyon  at  a  place  yonder  before  us,  in  a  nar- 
row i)a.ssage,  just  beyond  Forgetful  Green. 
And  indeed  that  place  is  the  most  dangerous 
place  in  all  these  parts,  for  if  at  any  time  pil- 
grims meet  with  any  brunt,  it  is  when  they 
forget  what  favours  they  have  received  and 
how  unworthy  they  are  of  them.*  This  is  the 
place  also  where  others  have  been  hard  put  to 
it.  But  more  of  this  place  when  we  are  coine 
to  it ;  for  I  persuade  myself  that  to  this  day 
there  remains  either  some  sign  of  the  battle, 
or  some  monument  to  testify  that  such  a  battle 
was  there  fought. 

Then  said  ]Mercy,  I  think  I  am  as  well  in 
this  valley  as  I  have  been  anjTN-here  else  in  all 
our  journey :  the  place,  methinks,  suits  with 
my  spirit.  I  love  to  be  in  such  places  where 
there  is  no  rattling  with  coaches,  nor  rumbling 
with  wheels ;  methinks,  here  one  may,  with- 
out much  molestation,  be  thinking  what  he 
is,  whence  he  came,  what  he  has  done,  and  to 
what  the  King  has  called  him :  here  one  may 
think,  and  break  at  heart  and  melt  in  one's 
spirit,  until  one's  eyes  become  as  "the  fish- 
pools  of  Heshbon."  They  that  go  rightly 
through  this  "valley  of  Bacca"  make  it  a 
well;  the  rain  (that  God  sends  down  fi-om 
heaven  upon  them  that  are  here)  "  also  fiUeth 
the  pools."  This  valley  is  that  from  whence 
also  the  King  will  give  to  them  their  vineyards, 
(Song  Sol.  vii.  4;  Psalm  Ixxxiv.  6;  Hos.  ii. 
15;)  and  they  that  go  through  it  shall  sing  as 
Christian  did,  for  all  he  met  with  Apollyon. 

It  is  true,  said  their  guide,  I  have  gone  through 
this  valley  many  a  time,  and  never  was  better 
than  when  here.  I  have  also  been  a  conductor 
to  several  pilgrims,  and  they  have  confessed 
the  same.  "To  this  man  will  I  look,  (saith 
the  King,)  even  to  him  that  is  poor  and  of  a 

»  0  pilgrims,  attend  to  this.  Pride  and  ingratitude 
go  hand  in  hand.  Study,  ever  study,  the  favours  of 
your  Lord,  how  freely  they  arc  bestowed  upon  you, 
and  how  utterly  unworthy  you  are  of  the  least  of  them. 
Beware  of  Forgetful  Green. 

t  If  Satan  be  driven  back  from  one  attack,  prepare 
for  another.  Dless  God  for  your  armour.  Never  put 
it  off. 


contrite  spirit,  and  that  trembleth  at  my 
word." 

Now  they  were  come  to  the  place  where  the 
aforementioned  battle  was  fought.  Then  said 
the  guide  to  Christiana,  her  children,  and 
Mercy,  This  is  the  place :  on  this  ground  Chris- 
tian stood,  and  up  there  came  Apollyon  against 
him:  and  look  (did  not  I  tell  you?)  here  is 
some  of  your  husband's  blood  ujion  these 
stones  to  this  day :  behold,  also,  how  here  and 
there  are  yet  to  be  seen  iipon  the  place  son^e 
of  the  shivers  of  Apollyon's  broken  darts :  sett 
also  how  they  did  beat  the  ground  with  feet  aa 
they  fought,  to  make  good  their  places  against 
each  other ;  how  also,  with  their  by-blows,  they 
did  split  the  very  stones  in  pieces;  verily 
Christian  did  here  play  the  man,  and  showed 
himself  as  stout  as  Hercules  could,  had  he  been 
there,  even  he  himself.  When  Apollyon  was 
beat,  he  made  his  retreat  to  the  next  valley, 
that  is  called  the  Valley  of  the  Shadow  of 
Death,  unto  which  we  shall  come  anon.f  Lo, 
yonder  also  stands  a  monument,  on  which  is 
engraven  this  battle  and  Christian's  victory,  to 
his  fame  throughout  all  ages. 

So  because  it  stood  just  on  the  wayside  be- 
fore them,  they  stepped  to  it  and  read  the 
writing,  w  hich  word  for  word  was  this : 

'■'  Hard  by  here  was  a  battle  fought. 

Most  strange  and  yet  most  true ; 
Christian  and  Apollyon  sought 

Each  other  to  subdue. 
The  man  so  bravely  play'd  the  man 

He  made  the  fiend  to  fly; 
Of  which  a  monument  I  stand. 

The  ?ame  to  testify!"  J 

When  they  had  passed  by  this  place  they 
came  ui:)on  the  borders  of  the  Shadow  of 
Death,  and  this  valley  was  longer  than  the 
other — a  j^lace  also  most  strongly  haunted  with 
evil  things,  as  many  are  able  to  testify ;  but 
these  women  and  children  went  the  better 
through  it  because  they  had  daylight,  and  be- 
cause jMr.  Great-heart  was  their  conductor. 

When  they  were  entered  upon  this  valley 
they  thought  that  they  heard  a  groaning  as  of 
dead  men  —  a  very  great  groaning.  They 
thought  also  that  they  did  hear  words  of  lam^ 
entation,  spoken  as  of  some  in  extreme  torment. 
These  things  made  the  boys  to  quake,  the 


J  Monuments  of  victory  over  Satan  are  to  God's 
glor}',  and  are  very  animating  and  encouraging  to 
those  who  come  after.  Proclaim,  0  Christians,  j'our 
mercies  tvith  thankfulness,  and  your  victories  with 
shouts  of  humility,  to  the  honour  of  the  Captain  of 
our  salvation. 


THE   riLaillM'S  PROGRESS. 


211 


•vomfti  also  looktil  pale  ami  wan,  l)Ut  tlu-ir 
guide  bid  them  be  of  go(Hl  c<jmfort. 

So  they  went  on  a  little  farther,  and  they 
thi)Uj,'ht  tint  they  felt  the  ground  b«-;rin  to 
shake  under  them,it>«  if  some  liollnw  phue  was 
there;  they  heard  also  a  kind  of  hissing,  a.s  of 
serpents,  but  nothing  a.s  yet  appeared.  Then 
^aid  the  boys,  "Are  we  not  yet  at  the  eml  of 
this  doleful  plaee?"  Uut  the  guide  l»id  them 
Lie  of  g«KKj  courage  and  look  well  to  their  feet, 
li-Mt  1  dply,  naid  he,  you  be  taken  in  some  snare.* 
Now  Jame.s  began  to  be  siek,  but  I  think 
the  eause  liiereof  was  fear;  so  his  mother  gave 
him  some  of  tliat  glxss  of  spirits  lliat  she  had 
_'iven  her  at  the  Interpreter's  house,  ami  three 
>f  the  pilLs  that  Mr.  Skill  had  prepared,  and 
the  boy  began  to  revive.  Thu«  tli^y  went  on 
•ill  they  came  to  about  the  middle  of  the  val- 
ley, and  then  Christiana  said,  "  Methinks  I  see 
omething  yonder  upon  the  mad  before  us — a 
hing  of  a  shape  such  as  I  hav*-  not  seen." 
Then  .said  Joseph,  "  Mother,  what  is  it?"  "  An 
igly   thing,  child,  an   ugly  thing,"  .said   she. 

•  Hut,  mother,  what  is  it  like?"  .said  he.  "'Tis 
ike«l  cannot  tell  what,"  said  she.     "  Ami  now 

:'  is  but  a  little  way  otf."  Then  said  siie,  "  It 
:-  nigh." 

"  Well,  (said  Mr.  Great-heart,)  let  them  that 
*re  most  afraid  keep  clo.se  to  me."  .So  the 
lend  came  on  and  the  conductor  met  it;  but 
\\hen  it  vnxn  just  come  to  him  it  vanished  to 
.1  their  sights.  Then  remembered  they  what 
nul  been  .said  some  time  ago:  "  Ke-sist  the 
ievil  and  he  will  Hee  from  you."t 

They  went  therefore  on,  jus  being  a  little 
;  .'freshed ;  but  they  had  not  gone  far  bef«»re 
NIercy,  looking  behind  her,  saw,  af«  she  thought, 
-omething  almost  like  u  lion,  and  it  came  a 
.reat  padding  pace  after;  and  it  had  a  hollow 
.'lice  of  roaring,  and  at  every  roar  that  it  gave 
;'.  made  the  valley  echo  ami  all  their  hearts  to 
.ichc,  .save   the  heart  of  him   that  was  their 

*  Non«  koow  the  diatr«f*,  angaith,  and  ToKr  thut 

(3unt  piljtrims  in  thi*  rallvv  hut  thoae  wliu  have  born 

1  it.     The  hif«ing(,  rrvilingn,  an'l   injvctiuiii  oT  (tint 

M   9pq>rnl,  with  hi*   iiifprnaJ   lualicp,  *<>oia   to  l>c  Irt 

I  joso  upon   pilgrim*   in   thi*  vallrv.     A»aph   •miiii  to 

I"'  walking  in   thi*  vallrj  when   he  (av*,  "  \*  for  inp, 

ixy   Ufl   were   almo«t   gone:    mj  *tep*   hint   wcllnigh 

•Iipl."  P*.  Isxiii.  7. 

t  Lvt  Satan  appear  in  what  *hapo  he  will,  wu  ought 

K       evrr  to  put  on  gr«al  heart  and   good  courage,  fvr  lh« 

*       fairh  of  what  Jnu*  i*  to  u*  will  inapiro  with  thr*r. 

!.<'t  o«  crcr  look  to  Cbrial  our  oooqueror,  and  ever  rc- 

•  i«t  our  adrrr«arjr. 

X  Satan  i*  ofton  moat  dreadful  at  a  diatance,  and 

•  at  tgpouily  r««i*led  when  adraneed  nearer.      Thi* 


guide.  So  it  came  up,  and  Mr.  Ci rent-heart 
went  behind  and  put  the  pilgrims  all  lH'fi)re 
him.  The  lion  als<j  came  on  apace,  and  Mr. 
ttreat-heart  juldressitl  himself  to  give  him  bat- 
tle. But  wiien  he  saw  that  it  waj»  determined 
that  resistance  shouhl  be  made,  he  also  drew 
bat'k  and  came  no  further.t   I  IVt.  v.  8. 

Then  they  went  on  aga.n,  and  tln'ir  con- 
duetor  did  go  before  them,  till  they  came  at  .s 
place  where  was  east  up  a  pit  the  whole 
breadth  of  the  way  ;  and  before  they  coidd  be 
prepared  to  go  «»ver  that  a  great  mi't  and 
d.irknexs  f»'ll  upon  them,  sn  that  they  couhl 
n<»t  >ee.  Then  said  the  pilgrims,  "Alas'  now 
whnt  shall  we  do?"  Hut  their  guide  matlr* 
answer,  "  Fear  n«»t,  stand  .still,  and  sec  what  an 
en<l  will  be  put  to  this  also."  S«i  they  staycil 
fhere,  because  their  path  wius  marred.  They 
then  also  thought  they  did  hear  more  appa- 
rently the  noise  and  rushing  of  the  enemicj*; 
the  fire  al.so  and  smoki'  of  the  pit  was  much 
easier  to  be  diseerned.'i  Then  said  Christianji 
to  Mercy,  Now  I  see  what  my  poor  husband 
went  through;  I  have  hcartl  much  of  thi>- 
place,  but  I  never  was  here  before  now.  Tour 
maul  he  went  here  all  alone  in  the  night;  he 
had  night  almost  quite  through  the  way  ;  als<. 
these  tientls  were  busy  about  him  ;us  if  they 
would  have  torn  him  in  pieces.  Many  have 
spoke  t)f  it,  but  none  could  tell  what  the  Valley 
of  the  Shadow  of  Death  should  mean  until 
they  come  in  themselves,  "The  heart  know* 
its  own  bitterness  ;  a  stranger  intermeddleth  n'«l 
with  its  joy."     To  be  here  is  a  fearful  tiling.? 

(ircat-lienrt.  This  is  like  doing  busim-ss  in 
great  waters,  or  like  going  down  into  the  deep  ; 
this  is  like  being  in  the  heart  of  the  .sea,  and 
like  going  down  to  the  bottoms  of  the  moun- 
tains ;  now  it  seems  :ls  if  the  earth  with  its  bar* 
were  alxtut  us  for  ever.  "  Hut  let  them  that 
walk  in  darkness  and  have  no  light  trust  in  the 
name  of  the  Lord  and  stay  ip<m  their  (iod."^ 

advice  It  crer  needfal :  "  Bo  »obor.  be  rigilanl."  Th<  »e 
pilgrim*  iliil  keep  up  their  wateh  ;  Silnn  •lid  not  eoire 
upon  (hem  unaware*  :  they  heard  hi<  appro.ioh  ;  \\n\ 
were  prepared  for  hi*  attack:  lo,  ,<itiiin  drvw  (..n-k. 

Awful  walking,  with  a  ])it  hcforr  ii"  an  1   Krkne«» 
around,  and   hell  *eeming  to  niovi-  'li  (o 

meet  ui  I     Oh  what  an  unapeakaMi-  -h  n 

di*trc*«ing  aca.<on,  to  hare  an   alin 
look   to  and   to  call   upon   for  Kifi ' .^ 
For  "  he  will  hear  our  err,  and  tare  u»." 

I  To  hear  of  the  •oul-di»tretie»  of  olhT^  !•  ••rr 
thing;  lo  experience  them  onr«elve«,  t«  «• 

5  Thi*  preeiou*  lest  (I»a.  I.  10)  bat  \  ■ 
anchor  to  manj  a  •oal  under  <larknea*  and  diPlnM 
gluly  it  deeply. 


212 


BUy TAX'S  COMPLETE  WORKS. 


For  my  part,  as  I  have  told  you  already,  I 
have  gone  often  through  this  valley,  and  have 
been  much  harder  put  to  it  than  now  I  am ; 
and  yet  you  see  I  am  alive.  I  would  not 
Ijoast,  for  that  I  am  not  my  own  saviour,  but  I 
trust  we  shall  have  a  good  deliverance.  Come, 
pray  for  light  to  Him  that  can  lighten  our 
darkness,  and  can  rebuke  not  only  these,  but 
ill  the  devils  in  hell. 

So  they  cried  and  prayed,  and  God  sent 
light  and  deliverance,  for  there  was  now  no 
let  in  their  way  ;  no,  not  there  where  but  now 
they  ?'tre  stopped  with  a  pit.  Yet  they  were 
not  go.  through  the  valley ;  so  they  went  on 
still,  and  behold,  great  stinks  and  loathsome 
smells,  to  the  great  annoyauce  of  them.  Then 
said  Mercy  to  Christiana,  There  is  not  such 
pleasant  being  here  as  at  the  gate,  or  at  the 
Interpreter's,  or  at  the  house  where  we  lay  last. 

Oh  but  (said  one  of  the  boys)  it  is  not  so 
bad  to  go  through  here  as  it  is  to  abide  here 
always ;  and,  for  aught  I  know,  one  reason  why 
we  must  go  this  way  to  the  house  prepared  for 
us  is  that  our  home  might  be  made  the  sweeter 
to  us.* 

Well  said,  Samuel,  quoth  the  guide ;  thou 
hast  now  spoken  like  a  man.  Why,  if  ever  I 
get  out  here  again,  said  the  boy,  I  think  I 
shall  prize  light  and  good  way  better  than  ever 
I  did  in  my  life.  Then  said  the  guide,  We 
shall  be  out  by  and  by. 

So  on  they  went,  and  Joseph  said,  Cannot 
we  see  to  the  end  of  this  valley  as  yet  ?  Then 
said  the  guide,  Look  to  your  feet,  for  we  shall 
presently  be  among  the  snares.  So  they 
[itoked  to  their  feet,  and  went  on,  but  they 
were  troubled  much  with  the  snares.  Now 
wlien  they  were  come  among  the  snares  they 
espied  a  man  cast  into  the  ditch  on  the  left 
hand,  with  his  flesh  all  rent  and  torn.  Then 
said  the  guide,  That  is  one  Heedless,  that  was 
going  this  way;  he  has  lain  there  a  great 
w  liile.f  There  was  one  Take-heed  with  him 
when  he  was  taken  and  slain,  but  he  escaped 
tiieir  hands.  You  cannot  imagine  how  many 
^re  killed  hereabouts,  and  yet  men  are  so  fool- 

*  Precious  thought  under  the  worst  and  most  dis- 
tressing circumstances  I  Think  of  this.  Their  con- 
tinuance is  short.  Their  appointment,  love.  And 
their  end  shall  be  crowned  with  glory. 

t  Heedless  professors,  be  warned.  The  doctrines  of 
grace  were  never  intended  to  lull  any  to  sleep  in  car- 
nal security.  If  they  do  so  by  you,  it  is  a  sure  sign 
that  what  should  have  been  for  your  health  proves  an 
occasion  of  your  falling. 

i  Hi»w  many  such  giants  have  we  in   the  j)resent 


ishly  venturous  as  to  set  out  lightly  on  pil- 
grimage, and  to  come  without  a  guide.  Poor 
Christian!  it  was  a  wonder  that  he  here  es- 
caped, but  he  was  beloved  of  his  God :  also  he 
had  a  good  heart  of  his  own,  or  else  he  could 
never  have  done  it.  Now  they  drew  towards 
the  end  of  their  way,  and  jusf  there  where 
Christian  had  seen  the  cave  when  he  went  by, 
out  thence  came  forth  Maul,  a  giant.  This 
Maul  did  used  to  spoil  young  pilgrims  with 
sophistry,  and  he  called  Great-heart  by  hia 
name,  and  said  unto  him.  How  many  times 
have  you  been  forbidden  to  do  these  things  ? 
Then  said  Mr.  Great-heart,  What  things? 
^^^lat  things  I  quoth  the  giant ;  you  know  what 
things;  but  I  will  put  an  end  to  your  trade. t 
But  pray,' said  Mr.  Great-heart,  before  we  fall 
to  it  let  us  understiind  wherefore  we  must 
fight.  (Now  the  women  and  childr'^n  stood 
trembling,  and  knew  not  what  to  do.)  Quoth 
the  giant.  You  rob  the  country,  and  rob  it  with 
the  worst  of  thieves.  These  are  but  generals, 
said  Mr.  Great-heart ;  come  to  particulars, 
man. 

Then  said  the  giant,  Thou  practiselt  the 
craft  of  a  kidnapper,  thou  gatherest  up  women 
and  children,  and  earnest  them  into  a  strange 
country,  to  the  weakening  of  my  master's 
kingdom.  But  now  Great-heart  replied,  1  am 
a  servant  of  the  God  of  heaven  :  my  business 
is  to  persuade  sinners  to  repentance:  I  am 
commanded  to  do  my  endeavour  to  turn  men, 
women,  and  children  from  darkness  to  light, 
and  from  the  power  of  Satan  to  God ;  and  if 
this  be  indeed  the  ground  of  thy  quarrel,  let 
us  fall  to  it  as  soon  as  thou  wilt.JI 

Then  the  giant  came  up,  and  Mr.  Great- 
heart  went  to  meet  him,  and  as  he  went  he 
drew  his  sword,  but  the  giant  had  a  club.  So 
without  more  ado  they  fell  to  it,  and  at  the 
first-  blow  the  giant  struck  Mr.  Great-heart 
down  upon  one  of  his  knees ;  with  that  the 
women  and  children  cried :  so  ilr.  Great-heart 
recovering  himself,  laid  about  him  in  full  lusty 
manner,  and  gave  the  giant  a  wound  in  his 
arm  ;  thus  he  fought  for  the  space  of  an  hour, 
to  that  height  of  heat  that  the  breath  came 

day,  who  deceive  and  beguile  precious  souls  into  a 
false  and  fatal  security  by  their  .smooth  lectures  on 
morality  and  their  avowed  opposition  to  the  Gospel  of 
Christ  and  the  way  to  his  kingdom ! 

Ij  To  awaken  our  souls  and  lead  them  to  Christ  for 
life  and  salvation  is  the  blessed  work  of  faithful  min- 
isters. In  the  spirit  of  love  and  meekness  they  will 
contend  for  the  faith,  however  they  maj  be  ill-treated 
for  their  work. 


THE  PILGRIM'S  PROGRESS. 


•2l:i 


ont  of  the  iriaiit's  nostrils  as  the  beat  doth  out 
of  a  lx)iling  caldron. 

Then  they  sat  down  to  rest  them,  but  Mr. 

•  reat-heart   bt.'t4X>k  himself  to   prayer;    also 

the    wumen    and    children   did   nothin;;^   but 

sii^h  and  cry  all  the   time  that  the  buttle  did 

last.* 

When  they  had  rej»te<l  tlieui  and  takon 
br*»ath,  they  both  fell  to  it  a^ain,  and  Mr. 
Gr(>ut-heart  with  a  full  blow  fetched  the  giant 
down  to  the  ground.  Nay,  hold,  let  me  re- 
cover, quoth  he.  J?o  Mr.  tiroat-heart  let  him 
ftijrly  gel  up :  so  to  it  they  went  again,  and  the 
giant  mi.ss(Hl  but  a  little  of  breaking  .Mr.  ' 
Great-lu-art's  skull  with  his  club. 

ilr.  (ircat-licart,  .seeing  that,  runs  to  him  in 
the  full  heat  of  his  spirit,  and  piercetl  him 
,,>,.i..r  fi,..  r>.t),  rii. ;  wjth  tliat  the  gijujt  be.'ni 


to  faint,  and  could  houl  up  hi;'  club  no  lorger 
Then  Mr.  Great-heart  seconded  his  blow,  and 
snujtc  the  hea«l  of  the  giant  from  his  shoulders. 
Then  the  women  and  children  rejoiced,  and 
Mr.  Great-heart  also  pnii^ed  God  for  the  de- 
liverance he  ha<l  wrought.! 

When  this  was  done  they  among  thcmsch'es 
erecletl  a  pillar,  and  f:istiiiK'd  the  giant's  hoaU 
thertH>n,  and  wrote  under  it,  in  letters  th  it 
passengers  might  read. 

Ho  thftt  did  Wear  thiit  hpmi  wu  one 

That  pilgrims  Uiil  lui^tune; 
He  !<toppril  Ibcir  way,  hi-  upared  nune, 

Itut  did  thcin  all  iil)U?<', 
I'litil  that  I,  (jrcMt-hvart,  arutc, 

Tho  pilgrim*'  guide  (o  hv, 
Tntil  that  I  did  him  uppu^o 

■}■„„'     .r-.w    .(...;r    ..„..,,, V. 


('IIArTKK    VIII. 

.  he  ^^'dyriins  overtake  Mr.  IIoneM,  who  relales  his  own  experience  and  (hut  of  Mr.  Fenrtug. 

Now   I  sjiw  that  Ihey  went   to   the  a.scent  I  But  was  you  not  afraid,  good  sir,  when  y<>u 

It  wsis  a  little  way  olf,  c;ist  up  to  be  a  pros-  1  saw  him  come  witJi  his  club?t 

ot  for  pilgrims,   (that  was   the  place   from  j  It  is  my  duty,  .siiid  he,  to  mistrust  my  own 

icnco  ChrUtian  had  the  first  sight  of  Faith-  j  ability,   that    I    may    have    reliance   on    Him 

;1    his   bnjther.)     Wherefore   here    they   sat  j  that  is  slron^'er  than  all.     But  what  tlid  you 

'vn  and  restetl :  they  also  here  did  oat  and  I  think    when    he    fetched    you    down    to    ilie 

unl    make   nierry    for   that    they    had  ;  ground  at  the  first  blow?     Why,  1  thr)Ught, 

lelivemnee  from  this  .«io  dangemus  an  i  quoth    he,   that   so   my   Master   himself    was 

enemy.     As  they  sat  thus  and  did  eat  Chris-  j  served,  and  yet  he  it  wjis  that  conquered  at 

'Vina  asked  the  guide.  If  he  had  caught  no  \  last.  2  Cor.  iv. 

irt   in    the   battle?     Then   said   Mr.  Great-  \  M'tttheic.  When  you  have  all  thought  what 

No,  save  a  little  on  my  fli-sh ;  yet  that  |  yoii  please,  I  think  (Jod  h:us  been  wonderful 

•  !!   be  so  far   from  being  to  niy  detri-  i  good  unto  us,  both  jn  bringing  us  out  of  this 

'  is  at  present  a  proif  of  my  love  i  valley  and  delivering   us  out  of  the  hand  of 

1        r  and  you,  and  shall  be  a  meaii'i,  j  this  enemy;  for  my  part,  I  see  no  resuson  why 

by  grace,  to  increase  my  reward  at  \i\»i,             I  we  should'  distrust  our  God^»ny  more,  since 

*  The  greatest    heart    cannot    withstand     without 

{tr^Ter.  nor   conquer  without   the  alniighly  power  of 

lief  of  thi«  will  excite  prayer. 

.   :i  a  battle  h-x*   Yyrn   fou(;ht.  and   many 

•tieh  a  vftury  ob'-i  rhe  Reformation,  OTer 

th'  Temie*  of  our  nth. 

''irion*  attack  made   t>y  .Maul  the  ginnt  on  the 

r  i«  fT  'hnrr  n»  fh*:   lively  and  active  minli- 

'  >tt*  to  win  routs  muft 

.ri   ant   b:«   •  ii.'-«arie«. 


muit  t bey  therefore   dr»nt  ? 
I  i«  on  their  *\>l>-.     T.<  t  'Ji.-'i\ 
."   and    tri  - 


The 

k   I. 


of  tho  valley,  while  dan);er  and~^^rkiif«<i  rrnd*rr4 
rcturniog  l>;;ht  nud  the  thouKhlii -vf  hea\CD  the 
tweeter,  and  many  thanksgivings  redounded  to  tb« 
glory  of  (Jod. 

liy  glimm'ring  hopes  and  gloomy  fcart 

Wo  tr«oe  the  incred  road  : 
Through  di<im»l  deeps  and  flangerous  snare* 

We  make  our  way  to  <}od. 
Ix>ng  nights  and  darkne««  dwell  below. 

With  •.•\T.i.  ft  twinkling  my; 
But'  >  irld  to  which  we  go 

It  .  -    lay. 

X  This  cluo  we  m.^^  "er 

I]!.  I.  r  olii.'ti  ninny  -i-'  'ury 

ItleMed  be  iioii,  we  bare  nothing  uf 
ur  day. 


214 


BUyYAN'S  COMPLETE   WORKS. 


Le  has  now,  and  in  such  a  place  as  this,  given 
us  such  testimony  of  his  love  as  this. 

Then  they  got  up  and  went  forward  :  now 
a  little  before  them  stood  an  oak,  and  under 
it,  when  they  came  to  it,  they  found  an  old 
pilgrim  fast  asleep:  they  knew  that  he  was  a 
pilgrim  by  his  clothes,  and  his  staff,  and  his 
girdle. 

So  the  guide,  j\Ir.  Great-heart,  awaked  him  ; 
and  the  old  gentleman,  as  he  lifted  up  his 
eyes,  cried  out.  What's  the  matter?  Who 
arc  yr  u  ?     And  what  is  your  business  here  ?  * 

GnaJ-heart.  Come,  man,  be  not  so  hot: 
here  is  none  but  friends.  Yet  the  old  man 
gets  up  and  stands  upon  his  guard,  and  will 
know  of  them  what  they  were.  Then  said 
tbe  guide,  My  name  is  Great-heart.  I  am  a 
guide  of  these  pilgrims,  which  are  going  to 
the  Celestial  Country. 

Then  said  Mr.  Honest,  I  cry  you  mercy  ; 
'  feared  that  you  had  been  of  the  company 
of  those  that  some  time  ago  did  rob  Little- 
taith  of  his  money,  but  now  I  look  better 
about  me,  I  perceive  you  are  honester  people. 

Greai-heart.  Why,  what  would  or  could  you 
have  done  to  have  helped  yourself  if  we  in- 
deed had  been  of  that  company? 

Honest.  Done  !  Why  I  would  have  fought 
as  long  as  breath  had  been  in  me ;  and  had  I 
so  done,  I  aji  sure  you  could  never  have 
given  me  the  v/orst  on't ;  for  a  Christian  can 
never  be  overcome  unless  he  should  yield  of 
himselff 

Chreat -heart.  Well  said,  father  Honest,  quoth 
the  guide;  for  by  this  1  know  that  thou  art  a 
cock  of  the  right  kind,  for  thou  hast  said  the 
truth. 

Honest.  And  by  this  also  I  know  that  thou 
knowest  what  true  pilgrimage  is,  for  all  othei-s 
do  think  that  we  are  the  soonest  overcome  of 
any. 

Great-heart.  Well,  now  we  are  happily  met, 
pray  let  me  crave  your  name  and  the  name  of 
the  place  you  came  from? 

Honest.  My  name  I  cannot,  but  I  came  from 

s-  /•.  blessed  sign  of  a  watchful  heart,  ever  alarmed 
Bt  the  fear  of  danger.  Though  he  was  found  sleeping, 
yet  he  could  saj-  with  the  CLurch,  "  My  heart  waketh." 
Song  V.  2. 

"(■  Mind  this — a  Christian  can  never  be  overcome 
unless  he  yields  of  himself.  Then  be  most  jealous 
over  yourself,  and  most  watchful  against  giving 
way  to  carnal  reasonings,  natural  fears,  and  fleshly 
lusts. 

+  Every  Christian  is  the  subject  of  honesty  and 
lustiee,  upright m.'SS  and  sincerity  :  yet  when  we  come 


the  town  of  Stupidity;    it  lietli  about   foui 
degrees  beyond  the  city  of  Destruction. 

Great-heart.  Oh!  are  you  that  countiyman? 
Then  I  deem  I  have  half  a  guess  of  you ;  your 
name  is  Old  Honest,  is  it  not? 

So  the  old  gentleman  blushed,  and  said, 
ISot  honest  in  the  abstract,^  but  Honest  is 
my  name,  and  I  wish  tbat  my  nature  maj 
agree  to  what  I  am  called.  But,  sir,  said 
the  old  gentleman,  how  could  you  guess  tbat 
I  am  such  a  man,  since  I  came  from  such  a 
place  ? 

Great-heart.  I  had  heard  of  you  before,  bj 
my  Master,  for  he  knows  all  things  that  are 
done  on  the  earth.  But  I  have  often  won- 
dered that  any  sbould  come  from  your  place, 
for  your  town  is  worse  than  is  the  city  of 
Destruction  itself. 

Honest.  Yea,  we  lie  more  off  from  the  sun, 
and  so  are  more  cold  and  senseless ;  but  was  a 
man  in  a  mountain  of  ice,  yet  if  the  Sun  of 
righteousness  will  arise  upon  him,  his  frozen 
heart  shall  feel  a  thaw ;  and  thus  it  has  been 
with  me.  II 

Great-heart.  I  believe  it,  father  Honest,  I 
believe  it,  for  I  know  the  thing  is  true. 

Then  the  old  gentleman  saluted  all  the  pil- 
grims with  a  holy  kiss  of  charity,  and  asked 
them  of  their  names,  and  bow  tbey  bad  fared 
since  they  set  out  on  their  pilgrimage. 

Christiana.  Then  said  Christiana,  My  name, 
I  suppose,  you  have  heard  of:  good  Christian 
was  my  husband,  and  these  four  were  his  chil- 
dren. But  can  you  think  "how  tbe  old  gentle- 
man was  taken  when  she  told  him  who  she 
was !  He  skipped,  he  smiled,  and  blessed  them 
with  a  thousand  good  wishes,  saj-ing,  I  have 
heard  much  of  your  hitsband,  and  of  his  travels 
and  wars  which  he  underwent  in  his  days.  Be 
it  spoken  to  your  comfort,  the  name  of  your 
husband  rings  all  over  these  parts  of  the  world ; 
his  faith,  his  courage,  bis  enduring,  and  his  sin- 
cerity under  all  have  made  bis  name  famous. 

Then  he  turned  to  the  boys  and  asked  them 
of  their   names,  which   they   told  hiju:    and 

to  describe  these  virtues  in  \.h&  abstract,  or  what  they 
really  are  in  their  strict  purity  and  utmost  perfection, 
where  is  the  Christian  but  must  wear  the  conscien- 
tious blush  as  Honest  did  under  a  sense  ol  hij 
imperfections  ? 

II  This  is  the  confession  of  an  honest  heart.  It  is 
never  afraid  of  ascribing  too  much  to  the  sovereigntj 
of  grace,  nor  of  giving  all  the  glory  to  the  Sun  of 
righteousness,  for  shining  upon,  and  melting  down  its 
hard,  frozen  soul.  Here  is  no  trimming  between  grac« 
and  nature. 


Tin:  riiA.r.iM's  rnounKss. 


215 


Ihen  said  he  unto  them,  Miittlicw,  be  lliou  like 
Muttlaw  tlie  publican,  nut  in  vice,  but  in  vir- 
tue. Matt.  X.  3.  Samuel,  saith  he,  be  thuu  like 
."-uniuel  the  prophet,  a  man  of  faith  anil  prayer. 
I'd.  xcix.  G.  Joseph,  saith  he,  bo  thou  like 
.lo-seph  in  Pntipliar's  house,  cluiste,  and  one 
tliat  tleeth  from  temptation.  CJen.  x.\xix.  And, 
Jaiues,  be  thou  like  James  the  ^ust,  and  like 
JjiUHs  the  Ijrother  of  our  Lonl.  Aet.n  i.  l.'{,  14. 
Then  they  told  him  of  Merey,  and  how  slie 
bad  left  her  town  and  her  kindre«l  to  come 
along  with  Christiana  (Uuth  i.  Iti,  17)  and 
with  her  sons.  At  that  the  old  honest  man 
-.lid,  Mercy  is  thy  name:  by  mrrci/  shalt  thou 
be  sustained  and  carried  through  all  those  dif- 
ficulties that  shall  assault  thee  in  thy  way,  till 
thou  shalt  come  thither  where  thou  shall  look 
the  Fountain  of  incmj  in  the  face  with  com- 
i.rt. 

All  this  while  the  guidi',  Mr.  Cireat-heart, 
was  very  well  ple^used,  and  smiled  upon  his 
I  ompanions. 

Now  as  they  walketl  together  the  guiile  lusked 
•)ie  old  gentleman  if  he  did  not  know  one  Mr. 
tearing,  that  c«ime  on  pilgrimage  out  of  l>is 
parts? 

Jlinusl.  Yes,  very  well,  s«iid  he.  lie  wju>  u 
man  that  had  the  root  of  the  matter  in  him; 
but  he  w:is  one  of  the  most  troublesome  pil- 
grims that  I  ever  met  with  in  all  my  days.* 

Urftit-hcart.  I  perceive  you  knew  him,  for 
you  have  given  u  very  right  character  of  him. 

lloneat.  Knew  him!  I  was  a  great  com- 
panion of  his:  I  was  with  him  most  an  end; 
when  he  first  began  to  think  of  what  would 
;.;    11  us  hereafter  I  was  with  him. 

'.  iri.  I  wsts  his  guide  from  my  Mas- 

ter's house  to  the  gate  of  the  Celestial  City. 

Honest.  Then  you  knew  him  to  be  a  trouble- 
some one. 

Great-hcari.  I  did  so;  but  I  could  very  well 
.'■•ar  it,  for  men  of  my  calling  are  oftentimes 
•ntrusted  with  the  conduct  of  such  !is  he  wjis. 

lime*!.  Well,  then,  pray  let  us  hear  a  little 
"f  him,  and  how  he  managed  him.si.-lf  under 
vejr  conduct. 

(jrt'A-kfcrt  Why  he  was  always  afraid  he 

iiould  come  short  whither  he  had  a  desire  to 

.  •».     Every  thing  frighted  him  that  he  heard 

<i>eak  of  that  had  but  the  least  ap- 

:  opp4wition  in  it.     I  heard  that  he 

\.i)  .   .i:  u>k.'  at  the  slough  of  Despond  for  al)ove 


•   'mfh  porplrsol  in  IhrintclTPH 

■  ft*,   ar*  yd   lo   bo    oltrri«hi-<l 

'  il.cjr  b»Tp  tb«  rt>«l  of  ilio  iii»(t<-r 

Jc«iu,  bop«  toward*   Uu<i.  fvAr  uf 


a  month  together:  nor  durst  \  e,  for  all  he  «aw 
several  go  over  before  him,  venture,  though 
they,  many  of  them,  ofleretl  to  lend  him  theii 
hand.  He  would  not  go  back  again  neither 
The  Celestial  City !  He  said  he  should  die  if 
he  came  not  to  it,  and  yet  wiw  dejected  at  every 
ditticulty,  ami  slumbleii  at  every  straw  that 
any  body  cast  in  his  way.  Well,  after  he  luul 
lain  at  the  slough  of  I)esp<>nd  a  great  while, 
as  I  have  told  yi»u,  one  sun.»hiiiy  morning,  I 
ilon't  know  how,  he  ventured,  and  so  got  over; 
but  when  he  was  ovei  he  would  s<*arce  believe 
it.  He  had.  I  think,  wttlmujU  nj  iIimjhjiuI  in  his 
mind — a  slough  that  he  carritnl  every  when 
with  him,  or  el.se  he  could  never  have  been  as 
he  was.  .So  he  came  uji  to  the  gate  (you  knon 
what  I  mean;  that  stands  at  the  head  of  thu 
way;  an<l  there  al.s»)  he  stood  a  go<jd  while  be- 
fore he  would  venture  to  knock.  When  the 
gate  was  opened  he  would  give  back  and  give 
place  to  others,  and  .xay  that  he  was  not  worthy ; 
for  all  he  got  before  .some  to  the  gate,  yet  numy 
of  them  wt-nt  in  before  him.  Tliere  the  ptxjr 
man  wouM  stand  shaking  and  shrinking;  I 
dare  .say  it  would  have  pitied  one's  heart  to 
have  seen  him;  nor  would  he  go  back  again. 
At  last  he  took  the  hammer  that  hanged  at  tlie 
gate  in  his  hand,  and  gave  a  small  rap  or  two; 
then  one  opened  to  him,  but  he  shrunk  back 
as  before.  He  that  opened  stepped  out  after 
him  and  said,  "Tiiou  trembling  one,  what 
wante-st  thou?"  With  that  he  fell  to  the 
ground.  He  that  spake  to  him  wondered  to 
see  him  so  faint.  He  said  to  him,  "Peace  be 
to  thee;  up,  for  I  have  set  open  the  d(H)r  to 
thee;  come  in,  for  thou  art  bles.sed."  With 
that  he  got  up  and  went  in  trembling;  an<i 
when  that  he  was  in  he  was  ashamed  to  show 
his  face.  Well,  after  that  he  had  been  euter- 
tuined  there  awhile,  (as  you  know  how  the 
manner  is,)  he  was  bid  to  go  on  his  way,  and 
also  t<»ld  the  way  he  should  take.  So  he  went 
till  he  came  to  our  house,  but  :is  lu 
himself  at  the  gate,  so  he  did  at  my  .'>. 
Interpreter's  door.  He  lay  thereabout  in  U»e 
cold  a  good  while  before  he  would  venture  to 
call,  yet  h<3  would  not  go  back ;  and  the  nights 
were  long  and  cold  then.  Nay,  h«-  had  a  note 
of  necessity  in  his  bosom  lo  my  Mastei,  lo  re- 
ceive him  anil  grant  him  the  comfort  of  hiii 
houHo,  and  aliM)  to  allow  him  a  stout  and  valiant 
conductor,  lKH*au.se  he  was  himself  so  chickon- 

heirr.il    :i    lunn  ;    !iiid    vet    for   all    ;!i.it    111-   wai> 


u  .  ^ro  (o  w*U  '  ana 

|>lv.».*<;  li;iu.     U'v  u,utt  l>«.<ar  Ibo  bar>icb.»  ul  fucb,  aa^ 
•u  (ullil  Ibo  law  uf  CbritU  Gal.  vi.  2. 


21  e 


BUNYAN'S  COMPLETE    WORKS. 


afraid  to  call  at  tlie  floor.  So  he  lay  up  and 
down  thereabouts,  till,  poor  man !  he  was  al- 
most starved:  yea,  so  great  was  his  dejection 
that,  though  he  saw  several  others  for  knock- 
ing get  in,  yet  he  was  afraid  to  venture.  At 
last,  I  think,  I  looked  out  of  the  window,  and, 
perceiving  a  man  to  be  up  and  down  about  the 
door,  I  went  out  to  him  and  asked  what  he  Avas ; 
but,  poor  man!  the  water  stood  in  his  eyes:- so 
1  jierccived  what  he  wanted.  I  went  therefore 
in  and  told  it  in  the  house,  and  we  showed  the 
thing.5  to  our  Lord;  so  he  sent  me  out  again  to 
entreat  him  to  come  in;  but  I  dare  say  I  had 
hard  work  to  do  it.  At  last  he  came  in ;  and  I 
will  say  that  for  my  Lord,  he  carried  it  won- 
derful loving  to  him.  There  were  but  a  few 
good  bits  at  the  table  but  some  of  them  was 
laid  upon  his  trencher.  Then  he  presented 
the  note;  and  my  Lord  looked  thereon  and 
said  his  desire  should  be  granted.  So,  when 
he  had  been  there  a  good  while,  he  seemed  to 
get  some  heart  and  to  be  a  little  more  com- 
forted. For  my  Master,  you  must  know,  is 
one  of  very  tender  bowels,  especially  to  them 
that  are  afraid :  wherefore  he  carried  it  so  to- 
wards him  as  might  tend  most  to  his  encour- 
agement. Well,  when  he  had  a  sight  of  the 
things  of  the  place,  and  was  ready  to  take  his 
journey  to  go  to  the  city,  my  Lord,  as  he  did  to 
Christian  before,  gave  him  a  bottle  of  spirits 
and  some  comfortable  things  to  eat.  Thus  we 
set  forward,  and  I  went  before  him;  but  the 
man  was  but  of  few  words,  only  he  would  sigh 
aloud. 

When  we  were  come  to  where  the  three  fel- 
lows were  hanged,  he  said  that  he  doubted 
that  that  would  be  his  end  also.  Only  he 
seemed  glad  when  he  saw  the  Cross  and  the 
Sepulchre.  There,  I  confess,  he  desired  to  stay 
a  little  to  look,  and  he  seemed  for  a  while  after 
to  be  a  little  comforted.  When  we  came  at 
the  hill  Difficulty  he  made  no  stick  at  that, 
nor  did  he  much  fear  the  lions :  for  you  must 
know  that  his  trouble  was  not  about  such 
things  as  these;  his  fear  was  about  his  accept- 
ance at  last.* 

I  got  him  in  at  the  house  Beautiful,  I  think, 
before  he  was  willing ;  also  when  he  was  in  I 
brought  him  acquainted  with  the  damsels  that 
were  of  the  place,  but  he  was  ashamed  to  make 


*  See  all  through  this  character  what  a  conflict  there 
ivas  In-twecn  fear  and  the  influence  of  grace.  Thouo-h 
it  niav  not  be  the  most  comfortable,  yet  the  end  of  Mr. 
Fearing  was  very  joyful.  Oh  what  a  godly  jealousy 
(iisjilayod  itself  all  through  his  life  !  Bettor  this  than 
proud,  vain-glorious  confidence. 


himself  much  for  company ;  lie  desired  much 
to  be  alone,  yet  he  always  loved  good  talk,  and 
often  w  ould  get  behind  the  screen  to  hear  it : 
he  also  loved  much  to  see  ancient  things  and 
to  be  pondering  them  in  his  mind.  He  told 
me  afterward  that  he  loved  to  be  in  those  two 
houses  from  which  we  came  last — to  wit,  at  the 
gate  and  that  of  the  Interpreter — ^but  that  he 
durst  not  be  so  bold  as  to  ask. 

When  he  went  also  from  the  house  Beauti- 
ful down  the  hill  into  the  Valley  of  Humilia- 
tion, he  went  down  as  well  as  ever  I  saw  a  man 
in  my  life;  for  he  cared  not  how  mean  he  was, 
so  he  might  be  happy  at  last.  Yea,  I  think 
there  v/as  a  kind  of  sympathy  betwixt  that 
valley  and  him,  for  I  never  saw  him  better  in 
all  his  pilgrimage  than  he  w^as  in  that  valley.f 

Here  he  would  lie  down,  embrace  the 
ground,  and  kiss  the  very  flowers  that  grew  in 
this  valley.  Lam.  iii.  27,  29.  He  would  now 
be  up  every  morning  by  break  of  day,  tracing 
and  walking  to  and  fro  in  the  valley.J 

But  when  he  was  come  to  the  entrance  of 
the  Valley  of  the  Shadow  of  Death  I  thought 
I  should  have  lost  my  man :  not  for  that  he 
had  inclination  to  go  back,  (that  he  always  ab- 
horred,) but  he  was  ready  to  die  for  fear.  "  Oh, 
the  hobgoblins  will  have  me !  the  hobgoblins 
will  have  me !"  cried  he :  and  I  could  not  beat 
him  out  on't.  He  made  such  a  noise  and  such 
an  outcry  here  that,  had  they  but  heard  him, 
it  was  enough  to  encourage  them  to  come  and 
fall  upon  us.  But  this  I  took  very  great  no- 
tice of,  that  this  valley  was  as  quiet  when  we 
went  through  it  as  ever  I  knew  it,  before  or 
since.  I  suppose  those  here  had  now  a  spe- 
cial check  from  our  Lord,  and  a  command  not 
to  meddle  until  Mr.  Fearing  was  passed  over 
it. 

It  would  be  too  tedious  to  tell  you  of  all ;  we 
will  therefore  only  mention  a  jiassage  or  two 
more.  When  he  was  come  to  Vanity  Fair  I 
thought  he  would  have  fought  with  all  the  men 
in  the  fair :  I  feared  there  we  both  should  have 
been  knocked,  on  the  head,  so  hot  was  he 
against  their  fooleries.  ||  Uison  the  Enchanted 
Ground  he  also  was  very  wakeful.  But  when 
he  was  come  at  the  river  where  was  no  bridge, 
there  again  he  was  in  a  heavy  case:  "Now, 
now,"   he  said,  "he  should  be  drowned  for 

f  The  Valley  of  Humiliation  suits  well  with  fearing 
hearts. 

J  Fearing  souls  dwell  much,  early  and  late,  in  the 
Valley  of  Meditation. 

li  Here  is  a  glorious  display  of  a  fearing  heart.  Full  of 
courage  against  evil,  and  fired  with  zeal  for  God's  glory. 


liiu  no  more.  w 

rst.     Thon    it    si-i-iiH    ho    \\:\i  wrll 


Ht 


Tin:  PILGRIM 

ever,  ;in(l  so  never  see  that  liue  witli  comfort 
that  he  had  come  so  many  milor*  to  helioUl." 
And  here  also  I  took  notice  of  what  was  very 
remarkable — the  water  of  that  river  was  h)wer 
at  this  time  tiian  ever  I  sjiw  it  in  all  my  life: 
so  he  went  over  at  hist  not  much  above  wet- 
shod.*  When  he  was  going  up  to  the  gate  I 
bej^an  to  take  niy  leave  of  him,  and  to  wish 
liim  a  good  reception  above;  so  he  said,  "I 
t*liall,  I  shall."  Then  part,  d  we  ausunder,  and 
I  saw  him  no  more 

Jloitf. 
last. 

Great-heart.  Yes,  yes.  I  never  had  a  tloiibt 
about  him:  he  w:w  u  man  of  a  choice  spirit ; 
only  ho  was  alwjiys  kept  very  low,  and  that 
made  his  life  so  burdensome  to  himself  and  so 
very  troublesome  to  others.  I's.  Ixxxviii.  lie 
Wits,  above  many,  tender  of  sin ;  he  was  so 
afraid  of  doing  injuries  to  others  that  he  would 
often  deny  himself  of  that  which  was  lawful, 
because  he  would  not  olVend.f  I'om.  xiv.  11 ; 
1  Cor.  viii.  1.'?. 

I{oM*t.   But  what  should  bo  the  re;tson  that 
ich  a  good  njaii  should  be  all  his  days  so 
much  in  tin-  dark? 

Great-heart,  There  are  two  sorts  of  reasons 
for  it:  one  is,  The  wise  God  will  have  it  so; 
some  must  pii>e,  and  some  must  weep,  (Matt. 
xi.  16,  18;)  now  .Mr.  Fearing  wius  one  that 
playe«l  upon  the  bxss.  lie  and  his  fellows 
sound  the  wickbut,  whose  not^-s  are  more  dole- 
ful than  the  notes  of  other  music  are;  though 
indeed  some  say  the  bju^a  is  the  ground  of 
music.  And  for  my  part,  I  cnre  not  at  all  for 
that  profession  that  begins  not  in  heaviness  of 
mind.  The  first  string  that  the  musician 
usually  touches  is  the  bxss  when  ho  intends  to 
put  all  in  tune:  God  also  plays  upon  this 
string  first  when  he  seta  the  .soul  in  tune  for 
himself.  Only,  there  was  this  imperfecticm  of 
Mr.  Fearing— he  could  play  upon  no  other 
music  but  this  till  towards  his  latter  end. 

[I  make  Indil  to  talk  thus  metaphorically  for 
the  ri|>cning«»f  the  wits  of  young  readers;  and 
bccaiLse  in  the  book  of  lie velat ions  the  saved 
are  comparcU  to  a  company  of  musicians,  that 

*  Oh  bow  gloriolu  ia  oar  Lord !    As  thy  d»y  in,  0 

pilf(riro.  <io  «h»U  tbjr  ulrvnKth  ht.  Even  the  river  of 
death,  (houfth  there  h«  no  briilge  lo  go  over,  yet  fnith 
makri  ono  ;  an<l  the  Ijord  of  faith  make*  tho  wnteri 
low,  to  «uil  the  ulata  of  hit  belovrU  one*. 

t  Oh  thi*  i*  m  ble«j«<l  tpiril !  Ye  who  arc  itroiig  in 
Ibo  I^ir<l,  an<J  in  the  power  of  hi*  might,  iluilj  to  ex- 
■    '.  herein. 

I  Here  i<  a  rery  ttriklog  IcHon  for  pr«r«««or«.     Talk 


217 

|is  und  dug 


's  rnoGRESf, 

jilay  upon  th.firTr\iin]>.  t>  and  harpi 
their  songs  bi  tXv.^fL<«  tbr'i!'\"' 

llimegf.  He  w:  ,,ae 

may  see  by  what  i  of 

him.  DifUculties,  lions,  or  Vanity  Fair  he 
feared  not  at  all :  it  was  only  sin,  death,  and 
hell  that  were  to  him  a  terror;  because  he  had 
some  doubts  about  his  interest  in  that  Celestial 
Country. J 

Grfitt-hi-iirt.  You  say  right;  those  were  th.? 
things  that  were  his  troubles  ;  and  they,  as  you 
have  well  ob.servcd,  arose  from  the  weakness  of 
his  mind  thereabout,  not  from  weakness  of  spirit 
as  to  the  practical  part  of  a  pilgrim's  life.  I 
dare  believe  that  as  the  proverb  is,  *'  He  could 
have  bit  a  fire-brand,  had  it  stood  in  his  wav  ;" 
but  those  things  with  which  ho  was  oppressed 
no  man  ever  yet  could  shake  oil"  with 
ejise. 

Then  siiid  Christiana,  This  relation  of  .Mr. 
Fearing  has  done  me  good  :  I  thought  nobody 
liatl  been  like  me  ;  but  I  see  there  was  some  rc- 
.semblance  betwixt  this  ^^ood  man  and  I;  only 
we  dilVer  in  two  things:  his  troubles  were  so 
great  that  they  brake  out,  but  mine  I  kept 
within.  His  also  lay  so  hard  upon  him  they 
made  him  that  he  could  not  knock  at  the  hou-ses 
provided  for  entertainment;  but  my  tnoubles 
were  always  such  as  made  me  knock  the 
louder. 

M'-rrij.  If  I  might  also  speak  my  mind,  I 
must  say  that  something  of  him  has  also  dwelt 
in  n>e;  for  I  have  ever  been  more  afraid  of  the 
lake  and  the  loss  of  a  ])lace  in  paradi.se  than  I 
have  been  at  the  loss  of  other  things.  Oh, 
thought  I.  may  I  have  the  happiness  to  have  a 
habitation  there,  it  is  enough  though  I  part 
with  all  the  world  to  win  it. 

Then  said  Matthew,  Fear  was  one  thing  that 
made  me  think  that  I  was  far  from  having  that 
within  me  that  accompanies  salvation;  but  if 
it  was  so  with  such  a  good  man  as  he,  why  may 
it  not  al.so  go  well  with  me? 

No  fears,  no  grace,  said  James.  Though 
there  is  not  always  grace  where  there  is  the 
fear  of  hell,  yet,  to  be  sure,  there  is  no  grac« 
where  there  is  no  fear  of  God. 

not  of  your  great  knowledge,  rich  experience,  >om- 
fortahio  frauiea  Bn<l  joyful  fcelingx ;  all  are  vain  and 
dcluj>ivo  if  tho  Goupcl  ha«  nut  a  holy  influence  upon 
your  practice.  On  tho  other  band,  l>e  not  dejected  if 
you  are  not  a*  yet  favoured  with  lhe»«;  fur  if  a  boly 
fear  of  God  and  a  godly  jcalouay  over  your»elve«  poa- 
■«>*  your  heart,  verily  yon  are  a  partaker  of  tb« 
grace  of  Chrint,  and  if  faithful,  toon  you  tball  ox«lt 
in  the  lunthine  of  bit  love. 


218 


BUNYAN'S  COMPLETE   WORKS. 


Great-heart  Well  said,  James ;  thou  bast  hit 
the  mark ;  for  "  the  fear  of  God  is  the  begin- 
ning of  wisdom ; "  and,  to  be  sure,  they  that 
want  the  beginning  liave  neither  middle  nor 
end.  But  we  will  here  conclude  our  discourse 
of  Mr.  Fearing,  after  we  have  sent  after  him 
this  farewell : 


"  Much,  Master  Fearing,  thou  didst  foar 

Thy  God,  and  wast  afraid 
Of  doing  any  thing,  while  here, 

That  would  have  thee  betray'd  : 
And  didst  thou  fear  the  lake  and  pit? 

Would  others  did  so  too  ! 
For  as  for  them  that  want  thy  wit, 

They  do  themselves  undo." 


CHAPTER    IX. 

The  Character  of  Mr.  Self-will. 


Now  I  saw  that  they  all  went  on  in  their 
talk,  for,  after  Mr.  Great-heart  had  made  an 
end  with  Mr.  Fearing,  Mr.  Honest  began  to 
tell  them  of  another,  but  his  name  was  Mr. 
Self-will.  He  pretended  himself  to  be  a  pil- 
grim, said  Mr.  Honest ;  but  I  persuade  myself 
he  never  came  in  at  the  gate  that  stands  at  the 
head  of  the  way. 

Great-heart.  Had  you  ever  any  talk  with  him 
about  it  ? 

Honest.  Yes,  more  than  once  or  twice:  but 
he  would  always  be  like  himself,  self-willed. 
He  neither  cared  for  man,  nor  argument,  nor 
example;  what  his  mind  prompted  him  to, 
that  he  would  do,  and  nothing  else  could  he  be 
got  to.* 

Great-heart.  Pray,  what  principles  did  he 
hold?  for  I  suppose  you  can  tell. 

Honest.  He  held  that  a  man  might  follow  the 
vices  as  well  as  the  virtues  of  the  pilgrims,  and 
that  if  he  did  both  he  should  be  certainly 
saved. 

Great-heart.  How,  if  he  had  said,  It  is  pos- 
sible for  the  best  to  be  guilty  of  the  vices  as 
well  as  partak^  of  the  virtues  of  pilgrims,  he 
could  not  much  have  been  blamed.  For  in- 
deed we  are  exempted  from  no  vice  absolutely, 
but  on  condition  that  we  watch  and  strive.! 
But  this,  I  perceive,  is  not  the  thing:  but  if  I 
understand  you  right,  your  meaning  is  that  he 
was  of  that  opinion  that  it  was  allowable  so 
to  be. 

Honed.  Ay,  ay,  so  I  mean;  and  so  he  be- 
lieved and  practised. 

*  Sdf-will  ever  accompanies  ignorance  of  ourselves 
and  of  the  truth,  and  is  generally  attended  with  licen- 
tious principles  and  practices. 

f  This  is  a  solid  scriptural  definition ;  pray  mind  it. 
Here,  it  is  evident,  a  condition  must  be  admitted  ;  and 
happy  is  the  Christian  who  keeps  closest  to  these  con- 
ditions, in  order  to  enjoy  peace  of  conscience  and  joy 
of  heart  in  Christ. 


Great-heart.  But  what  grounds  had  he  foi  so 
saying  ? 

Honest.  Why,  he  said  he  had  the  Scripture 
for  his  warrant. 

Great-heart.  Pr'ythee,  Mr.  Honest,  present 
us  with  a  few  particulars. 

Honest.  So  I  will.  He  said  to  have  to  do 
with  other  men's  wives  had  been  practised  by 
David,  God's  beloved ;  and  therefore  he  could 
do  it.  He  said  to  have. more  women  than  one 
was  a  thing  that  Solomon  practised ;  and  there- 
fore he  could  do  it.  He  said  that  Sarah  and 
the  godly  midwives  of  Egypt  lied,  and  so  did 
Eahab ;  and  therefore  he  could  do  it.  He  said 
that  the  disciples  went  at  the  bidding  of  their 
Master  and  took  away  the  owner's  ass;  and 
therefore  he  could  do  so  too.  He  said  that 
Jacob  got  the  inheritance  of  his  father  in  a 
way  of  guile  and  dissimulation ;  and  therefore 
he  could  do  so  too.  J 

Great-heart.  High  base  4udeed!  and  are 
you  sure  he  was  of  this  oj^inion  ? 

Honest.  I  have  heard  him  plead  for  it,  bring 
Scripture  for  it,  bring  arguments  for  it,  &c. 

Great-heart.  An  opinion  that  is  not  fit  to  be 
with  any  allowance  in  the  world  1 

Honest.  You  must  understand  me  rightly; 
he  did  not  say  that  any  man  might  do  this ; 
but  that  those  that  had  the  virtues  of  those 
that  did  such  things  might  also  do  the  same. 

Great-heart.  But  what  more  false  than  such 
a  conclusion?  for  this  is  as  much  as  to  say, 
that  because  good  men  heretofore  have  sinned 
of  infirmity,  therefore  he  had  allowance  to  do 
it  of  a  presumptuous  mind;  or  if  because  a 
child,  by  the  blast  of  wind  or  for  that  it  stum- 

J  That  heart  which  is  under  the  teaching  and  intlu- 
ence  of  the  grace  of  God  will  detest  such  horrid  no- 
tions, and  cry  out  against  them.  God  forbid  that  ever 
I  should  listen  one  moment  to  such  diabolical  senti- 
ments !  for  they  are  hatched  in  hell  and  propagated 
on  earth  by  the  father  of  lies. 


THE  PILGRIM'S   PROGRESS. 


219 


bled  at  a  stone,  fell  down  and  defiled  it.si-lf  in 
mire,  therefore  he  might  wilfully  lie  down  and 
wallow  like  a  boar  therein.  Who  could  have 
thought  that  any  one  could  so  far  have  been 
blinded  by  the  power  of  lust?  But  what  is 
written  must  bo  true-:  "They  stumbled  at  the 
word,  being  disobedient ;  whereunto  also  they 
weri-  aj>i)ointeil."  1  IVt.  ii.  8.  J I  is  supposing 
tiiat  such  may  have  the  goiUy  man's  virtues 
v  l\o  addict  themselves  to  his  vices,  is  also  a 
I'luiion  as  strong  as  the  other.  "To  eat  up 
the  sin  of  God's  people"  (Hos.  iv.  8)  is  no 
.-ign  of  one  that  is  possi«ssed  with  their  virtues. 
Nor  can  I  believe  that  one  that  is  of  this  opiji- 
iiin  can  at  present  have  faith  or  love  in  him. 
Hut  I  know  you  hav«f  maile  strong  objecti(»ns 
against  him;  pr'ythee  what  can  he  say  fur  him- 
self.' 

Honext.  Why,  he  says,  to  do  this  by  way  of 
opinion  seems  abunilantly  more  honest  than  to 
do  it  and  yet  hold  contrary  to  it  in  opinion. 

G'iriit-hfiirt.    A    very    wicked   answer;    for, 

though  to  let  loose  the  bridle  to  lusts  while 

our  opinions  are  against  such  things  is  bad,  yet 

to  sin  and  plead  a  toleration  so  to  do  is  worse: 

le  one  stumbles  beholders  accidentally,  the 

ther  leads  them  into  the  snare. 

Honest.  There  arc  many  of  this  man's  mind 
that  have  not  this  man's  mouth;  and  that 
makes  going  on  pilgrimage  of  so  little  esteem 
as  it  is. 

Great-heart.  You  have  said  the  truth,  and  it 
-  to  be  lamented ;  but  he  that  fearoth  the  King 
■  f  paradise  shall  come  out  of  them  all. 


Chrinliana.  There  are  strange  opinions  in 
the  worlil :  I  know  one  that  said  it  wjis  time 
enough  to  repent  when  he  came  to  die. 

(i  rait -heart.  Such  are  not  over-wise :  that 
nmn  would  have  been  loth,  might  he  have  hud 
a  week  t«i  run  twenty  miles  for  his  life,  to  have 
deferred  that  journey  to  the  last  hour  of  that 
week. 

JIuiujit.  You  say  right ;  and  yet  the  general- 
ity of  them  that  count  themselves  pilgrims  do 
indeed  do  thus.  I  anj,  iw  you  see,  an  old  man, 
and  have  been  a  traveller  in  thi.s  road  many  a 
day,  and  I  have  taken  notice  of  many  things.* 

I  have  seen  some  that  set  out  an  if  they 
would  drive  all  the  world  afore  them,  who  yet 
have,  in  a  few  days,  died  jus  they  in  the  wilder- 
ness, and  so  never  got  sight  of  the  promised 
land.  I  have  seen  some  that  have  promised 
nothing  at  first  setting  out  to  be  pilgrims,  and 
that  one  would  have  thouglit  could  not  havo 
lived  another  day,  that  have  yet  pmvetl  very 
good  pilgrims.  I  have  seen  some  who  have 
run  hastily  f(trward,  that  again  have,  after  u 
little  time,  run  just  as  fast  back  again.  I  have 
seen  some  who  have  sj)oken  very  well  of  a  pil- 
grim's life  at  first,  that,  after  a  while,  have 
spoken  lus  much  against  it.  I  have  heoid  some, 
when  they  first  .set  out  for  paradise,  say  posi- 
tively, "There  is  such  a  place,"  who,  when 
they  have  been  almost  there,  have  come  back 
again  and  saiil,  "  There  is  none."  I  have  li>.*ard 
some  vaunt  what  they  would  do  in  case  they 
should  be  oppascd,  that  have,  even  at  u  falso 
alarm,  fled  faith,  the  pilgrim's  way,  and  ull. 


ClIAl'TllK     X. 


The  Pilffrima  arrive  at  the  house  of  Gains,  where  they  are  hospitably  entertained. 


Nuw  as  they  were  thus  in  their  way  there 

ime   one   running  to  meet  them,  and  said, 

( tei.tlemcn,  and  you  of  the  weaker  sort,  if  you 

love   life  nhift  for  yourselves,  for  the  robbers 

are  before  you." 

Then  said  Mr.  Great-heart,  They  be  the 
three  tliat  set  uj)on  Little-faith  heretofore. 
Well,  saiil  he,  we  are  ready  for  them.  So  they 
Went  on  their  way.  Now  they  looke<l  at  every 
turning  when  they  should  have  met  with  the 

*  Pr»y,  •ttaotirely  mind  ftn<l  decpl/  eoosider  Iho 
■  ob»«rT«lioD* :  (hoy  arc  juft;  thojr  «ro 
'<!  to  our  ub«ervationi  in  Ibo  con<iuot  of 

diiji  rti.:  |.;   I .r».    StaJjr  And  prmjr  l»  inproro  thoiii 

to  jrour  toul'o  |>ruli(. 


villains,  but  whether  they  heard  of  Mr.  Great- 
heart,  or  whether  they  had  some  other  game, 
they  came  not  up  to  the  pilgrims.f 

Christiana  then  wished  for  an  inn  for  herself 
and  her  children,  because  they  were  wear)'. 
Then  said  Mr.  Honest,  "There  is  one  a  littlo 
before  us,  where  a  very  honourable  disciple, 
one  Gi\ius,  dwells."  Uoiii.  xvi.  Ti.  So  they  all 
concluded  to  turn  in  thither,  an<l  the  mthcr 
because  the  old  gentleman  gave  him  so  good  a 
report    So  when  they  carao  to  the  door  they 

t  It  it  »  blc«iicd  thiiiK  to  Inter  crrnr  iiUrin  and  lo  b« 
on  our  guard.  llerrhjr  many  <in\%t>Tt  ar«  avoided 
and  many  evil*  |>rt>r<-n!r<l.  Watch!  i*  the  word  of  lb« 
Captain  of  our  calralion. 


220 


BUNYAN'S  COMPLETE    WORKS. 


went  in,  not  knocking,  for  folks  use  not  to 
knock  at  the  door  of  an  inn.  Then  they  called 
for  the  master  of  the  house,  and  he  came  to 
them.  So  they  asked  if  they  might  lie  there 
that  night? 

Gaius.  Yes,  gentlemen,  if  you  be  true  men, 
for  my  house  is  for  none  but  pilgrims.  Then 
wa.s  Christiana,  ]\Iercy,  and  the  boys  more  glad, 
for  that  the  inn-keeper  was  a  lover  of  pilgrims. 
So  they  called  for  rooms,  and  he  showed  them 
one  for  Christiana  and  her  children  and  Mercy, 
and  another  for  Mr.  Great-heart  and  the  old 
gentleman. 

Then  said  Mr.  Great-heart,  Good  Gains,  what 
hast  thou  for  supper?  for  these  pilgrims  have 
come  far  to-day  and  are  weary. 

It  is  late,  said  Gaius,  so  we  cannot  conveni- 
ently go  out  to  seek  food,  but  such  as  I  have 
you  shall  be  welcome  to,  if  that  will  content 
you. 

Great-heart.  We  will  be  content  with  what 
thou  hast  in  the  house,  for,  as  much  as  I  have 
proved  thee,  thou  art  never  destitute  of  that 
which  is  convenient. 

Then  he  went  down  and  spake  to  the  cook, 
whose  name  was  Taste-that-which-is-good,  to 
get  rcddy  supper  for  so  many  pilgrims.  This 
done,  he  comes  up  again,  saying.  Come,  my 
good  friends,  you  are  welcome  to  me,  and  I  am 
glad  tliat  I  have  a  house  to  entertain  you ;  and 
while  supper  is  making  ready,  if  you  please, 
let  us  entertain  one  another  with  some  good 
iliw»4rfse :  so  they  all  said  content.* 
^tfi^^l^n  said  Gaius,  Whose  wife  is  this  aged 
I  matron?  and  whose  daughter  is  this  young 
\dani^ 
^^rcat-Iieart.  The  woman  is  the  wife  of  one 
Christian,  a  pilgrim  in  former  times;  and  these 
are  his  four  children.  The  maid  is  one  of  her 
acquaintance — one  that  she  hath  persuaded  to 
come  with  her  on  pilgrimage.  The  boys  take 
all  after  their  father,  and  covet  to  tread  in  his 
steps :  yea,  if  they  do  but  see  any  place  where 
the  old  pilgrim  hath  lain  or  any  print  of  his 
foot,  it  miuistereth  joy  to  their  hearts,  and 
tliey  covet  to  lie  or  tread  in  the  same. 

Then  said  Gaius,  Is  this  Christian's  wife? 
and  are  these  Christian's  children?  I  knew 
your  husband's  father,  yea,  also  his  father's 
father.  Many  have  been  good  of  this  stock ; 
their  ancestors  first  dwelt  at  Antioch.  Acts  xi. 
26.  Christian's  progenitors  (I  suppose  you 
have  heard  your  husband  talk  of  them)  were 


*  How  does  this  reprove  many  professors  of  this 
d»j',  who  frequently  meet  together,  and  that  about 


very  worthy  men.  They  have,  above  any  thai 
I  know,  showed  themselves  men  of  great  virtue 
and  courage  for  the  Lord  of  the  pilgrims,  his 
ways,  and  them  that  loved  him.  I  have  heard 
of  many  of  your  husband's  relations  that  have 
stood  all  trials  for  the  •  sake  of  the  truth. 
Stephen,  that  was  one  of  the  first  of  the  family 
from  whence  your  husband  sprang,  was  knocked 
on  the  head  with  stones.  Acts  vii.  59,  60. 
James,  another  of  this  generation,  was  slain 
with  the  edge  of  the  sword.  Acts  xii.  2.  To 
say  nothing  of  Paul  and  Peter,  men  anciently 
of  the  family  from  whence  your  husband  came, 
there  was  Ignatius,  who  was  cast  to  the  lious ; 
Romanus,  whose  flesh  was  cut  by  pieces  from 
his  bones ;  and  Polycarp,  that  played  the  man 
in  the  fire.  There  was  he  that  was  hanged  up 
in  a  basket  in  the  sun  for  the  wasps  to  eat; 
and  he  whom  they  put  in  a  sack  and  cast  him 
into  the  sea  to  be  drowned.  It  would  be  im- 
possible utterly  to  count  up  all  that  family  that 
have  suffered  injuries  and  death  for  the  love  of 
a  pilgrim's  life.  Nor  can  I  but  be  glad  to  see 
that  thy  husband  has  left  behind  him  four  such 
boys  as  these.  I  hope  they  will  bear  up  theii 
father's  name,  and  tread  in  their  father's  steps, 
and  come  to  their  father's  end. 

Great-heart.  Indeed,  sir,  they  are  likely  lads ; 
they  seem  to  choose  heartily  their  father's 
waj^s. 

Gaius.  That  is  it  that  I  said:  wherefore 
Christian's  family  is  like  still  to  spread  abroad 
upon  the  face  of  the  ground:  therefore  let 
Christiana  look  out  some  damsels  for  her  sons, 
to  whom  they  may  be  betrothed,  &c.,  that  the 
name  of  their  father  and  the  house  of  his  pro- 
genitors may  never  be  forgotten  in  the  world. 

Honest.  It  is  a  pity  his  family  should  fall 
and  be  extinct. 

Gaius.  Fall  it  cannot,  but  be  diminished  it 
may ;  but  let  Christiana  take  my  advice,  and 
that's  the  way  to  uphold  it.  ^ 

And,  Christiana,  said  this  inn-keeper,  I  am 
glad  to  see  thee  and  thy  friend  Mercy  together 
here,  a  lovely  couple.  And  if  I  may  advise, 
take  Mercy  into  a  nearer  rel^ion  to  thee ;  if 
she  will,  let  her  be  given  t(A  Matthew,  tby 
eldest  son :  it  is  the  way  to  prese^r^  i)Osterity 
in  the  earth.  So  this  match  was  concluded, 
and  in  jjrocess  of  time  they  were  married ;  but 
more  of  that  hereafter. 

Gaius  also  proceeded,  and  said,  I  will  now 
speak  on  the  behalf  of  women,  to  take  away 

every  trifle,  but  have  not  one  word  to  speak  for  pre- 
cious Christ,  his  glorious  truths  and  holy  ways  ? 


THE  PILGRIM'S  PROGRESS. 


221 


their  reproach.  For  as  death  and  the  curse 
came  into  tlie  workl  hy  a  woman,  so  also  did 
life  aiid  health :  "  God  seut  forth  his  Son,  made 
of  a  woman."  Gen.  iii. ;  Gal.  iv.  4.  Yea,  to 
ahow  how  nuieh  those  that  came  after  did  ab- 
hor the  act  of  the  mother,  this  se.x  in  the  Old 
Testament  covetetl  children,  if  happily  this  or 
that  woman  mi>;ht  he  the  motlier  of  the  Saviour 
of  the  world.  I  will  swy  aj^ain,  that  when  the 
t>avionr  was  eon>e,  women  rejoieetl  in  him,  be- 
fore either  man  or  an^el.  Luke  ii.     I  reail  not 

iiat  ever  man  did  give  unto  Christ  so  much  jus 
.-ae  gr«tat:  but  the  W(»men  followiil  him  and 
ministereil  to  him  of  their  substance.  It  was 
a  woman  that  wiL«<hed  his  feet  with  tears,  and 
a  woman  that  anointed  his  binly  to  the  burial. 
They  were  women  that  wept  when  he  was 
poing  to  the  cnws,  ami  women  that  followetl 
him  from  the  cross,  and  that  sat  by  his  sepul- 
■lire  whfu  he  wius  buried.     They  were  women 

lat  were  first  with  him  at  his  resurrection- 
morn  ;  and  women  that  brouijht  tldinu>i  first  to 
his  disciples  that  he  was  risen  from  liie  dead. 
Luke  vii.  37,  riO;  viii.  2,  u;  xxiii.  27;  x.xiv. 
22,  2;{;  John  ii.  3;  xi.  2;  Matt,  xxvii.  Or.,  61. 
Women  therefore  arc  highly  favoured,  and  show 
by  these  things  that  they  are  sharers  with  us 
in  the  grace  of  life. 

Now  the  cook  sent  uj)  to  signify  that  supper 
\\:l-«  almost  ready,  and  sent  one  to  lay  the  cloth 
an«l  the  trenchers,  and  to  set  the  salt  and  bread 
in  order. 

Then  said  Matthew,  The  sight  of  this  cloth, 
.•Jid  of  this  forerunner  of  the  supper,  begetteth 
in  me  a  greater  appetite  to  my  food  than  I  had 
:■  fore. 

Gimu.  So  let  all  ministering  doctrines  in 
this  life  beget  in  thee  a  greater  desire  to  sit  at 
the  supper  of  the  great  King  in  his  kingdom  ; 
for  all  preaching,  books,  and  ordinances  here 
are  but  as  the  laying  of  the  trenchers  and  as 
hetting  of  salt  upon  the  boanl,  when  compared 
with  the  fesist  that  our  Lord  will  make  us 
w  iiei!  we  come  to  his  house. 

Sii   supper    came    up;    and    first   a   heare- 

^Ufier  and   a   tcavf-breatt   were  set   on    the 

h\t  before  them ;  to  show  them  that  they 
must  begin  the  meal  with  pniyer  and  prai-sc 
to  GfKl.  Lev.  vii.  32,  34  ;  x.  14,  V, ;  l\.  xxv.  1 ; 
Heb.  xiii.  1*).  The  heave-shoulder  I>avi<l  lifl»'d 
hi.i  heart  up  to  GjhI  wit,l» ;  and  with  the  wavc- 
bretut,  where  bis  heart  lay,  with  that  he  iiaed 

*  Ob<crr«  herv  Ibe  fpMit  of  |)ilj(rimii  wai  att<-n(ir<l 
«iib  j'>T.  Cbri*ti»nt  ni»v,  thcr  ougb!,  yra,  tbrj 
bare  Ihr  Krralrnt  rraron  to,  rrjolcti ;  but  Iben  it 
ihould  S«   t|>ir>tual  j»y.  «biob   t|iring*  frun  spiritual 


to  lean  upon  his  harp  whtn  he  played.  Theae 
two  dishis  were  very  fresh  and  good,  and  they 
all  ate  heartily  thereof. 

The  next  they  brought  up  wils  a  bottle  of 
wine  lus  red  as  blood.  So  Gains  said  to  them, 
Drink  freely:  this  is  the  true  juice  of  the  vine 
that  makes  glad  the  heart  of  CJod  and  num. 
So  tlu-y  drank  and  were  merry.  l)eut.  xxxii.  H ; 
Judg.  ix.  l.'{ ;  John  xv.  T),  The  next  ww*  a  dish 
of  milk  well  crumbled:  but  (Jaius  said,  Let 
the  boys  have  that,  that  they  may  "grow 
thereby."  1  Pet.  ii.  1,  2.  Then  tlicT  brought 
up  in  course  a  dish  of  butter  ami  honey. 
Then  said  Gains,  Kat  frt-i-ly  of  this,  for  this  is 
good  to  cheer  up  and  streiigtlun  your  judg- 
ments ami  understandings.  This  was  our 
.Lord's  dish  when  he  was  a  child :  "  Butter 
and  honey  shall  he  eat,  that  he  may  know  to 
refuse  the  evil  and  choose  the  good."  Isa.  vii 
17.  Then  they  brought  them  up  a  dish  of 
apples,  and  they  were  very  good-t;isted  fruit. 
Then  said  Matthew,  "  May  we  eat  a|>pl&i. 
eince  they  were  ^uch  by  and  with  which  tl.e 
serpent  beguiled  our  first  mother?" 

Then  said  Gaius, 

■'Apples  wore  thoj'  with  whicii  «<•  were  boguii'd. 
Yet  ai'ii,  not  nppic!!,  hath  our  80ul«  Jcfil'd  : 
Apple!)  forbid,  if  cat,  corrupt  the  bluud; 
To  cat  Huch  when  commanded  doc.<i  us  good; 
Prink  of  h\»  ttaf^ttn*.  then,  thou  Church,  hia  dove, 
And  eat  his  apples  who  are  sick  of  lore." 

Then  said  Matthew,  I  made  the  scruple  be- 
cause, a  while  since,  I  was  sick  with  eating  of 
fruit. 

Gn'uu.  Forbidden  fruit  will  make  you  sick, 
but  not  what  our  Lord  has  tolerated. 

While  they  were  thus  t^ilking  they  were 
presented  with  another  dish,  and  it  was  a  dish 
of  nut.s.  Sol.  .Smgs  vi.  11.  Then  said  some  at 
the  table,  "  Nuts  spoil  tender  teeth,  especially 
the  teeth  of  the  children."  Which,  when 
(iaius  heard,  he  said, 

"  Hard  texts  arc  nuts  (I  will  not  call  them  oheatrrs), 
Wbooc  shells  do  keep  the  kernels  from  the  eaters: 
Open  then  the  shell.i,  and  you  shall  have  the  meat 
They  here  arc  brought  for  you  to  crack  and  cat." 

Then  they  were  merry,  and  sat  at  the  table 
a  long  time,  talking  of  many  things.^  Then 
said  Hie  old  gentleman,  My  good  landlord, 

ricws  and  npirilual  conversation.     I.-  •  'i   b« 

thus  scasonetl  and  our  fea«ts  tliu*  i-  .     .     i  w« 

•hall  And  inorcMiof  jpy  and  gladness  u\  boart  in  tiM 
Lord. 


222 


BUNYAN'S  COMPLETE   WORKS. 


wliile  ye  are  cracking  your  nuts,  if  you  please, 
do  ye  open  this  riddle : 

"A  man  there  was,  (though  some  did  count  him  mad,) 
The  more  he  cast  away,  the  more  he  had." 

Then  they  all  gave  good  heed,  wondering 
what  good  Gains  would  say ;  so  he  sat  still 
awhile,  and  then  thus  replied: 

"  He  who  thus  bestows  his  goods  upon  the  poor 
Siiall  have  as  much  again,  and  ten  times  more." 

Then  said  Joseph,  I  dare  say,  sir,  I  did  not 
thinlv  you  could  have  found  it  out.  • 

Oh !  said  Gaius,  I  have  been  trained  up  in 
this  way  a  great  while ;  nothing  teaches  like 
experience:  I  have  learned  of  my  Lord  to  be 
kind,  and  have  found  by  experience  that  I 
have  gained  thereby.     "  There  is  that  scatter- 


eth,  yet  increaseth ;  and  there  is  that  with- 
holdeth  more  than  is  meet,  but  it  tendeth  to 
poverty ;"  "  There  is  that  maketh  himself  rich, 
yet  hath  nothing  ;  there  is  that  maketh  him- 
self poor,  yet  hath  great  riches."  Prov.  xi.  24 ; 
xiii.  7. 

Then  Samuel  whispered  to  Christiana  his 
mother,  and  said,  Mother,  this  is  a  very  good 
man's  house;  let  us  stay  here  a  good  while, 
and  let  my  brother  Matthew  be  married  here 
to  Mercy,  before  we  go  any  further.* 

The  which  Gaius  the  host  overhearing,  said, 
With  a  very  good  will,  my  child. 

So  they  stayed  here  more  than  a  month,  and 
Mercy  was  given  to  Matthew  to  wife. 

While  they  stayed  here,  Mercy,  as  her  cus- 
tom waSjWOcild  be  making  coats  and  garments 
to  give  to  the  poor,  by  which  she  brought  i 
very  good  report  upon  pilgiims. 


CHAPTER  XI. 

The  Pilgrims  continue  at  the  house  of  Gains ;  from  whence  they  sally  out  and  destroy  Giant 
Slaij-good,  a  cannibal,  and  rescue  Mr.  Feeble-mind. 


But  to  return  again  to  our  story.  After 
supper  the  lads  desired  a  bed,  for  they  were 
weary  with  travelling:  then  Gaius  called  to 
show  them  th^ir  chamber:  but  said  Mercy, 
I  will  have  them  to  bed.  So  she  had  them  to 
bed,  and  they  slept  well :  but  the  rest  sat  up 
all  night,  for  Gaius  and  they  were  such  suit- 
able company  that  they  could  not  tell  how  to 
part.  Then  after  much  talk  of  their  Lord, 
themselves,  and  their  journey,  old  Mr.  Honest 
(he  that  put  forth  the  riddle  to  Gaius)  began 
to  nod.  Then  said  Great-heart,  What,  sir, 
you  begin  to  be  drowsy !  come,  rub  up :  now 
here  is  a  riddle  for  you.f  Then  said  Mr. 
Honest,  Let  us  hear  it. 

Then  said  Mr.  Great-heart, 

"  lie  that  will  kill  must  first  be  overcome : 
Who  live  abroad  would,  first  must  die  at  home." 

Ha!  said  Mr.  Honest,  it  is  a  hard  one — hard 
to  expound,  and  harder  to  practise.  But  come, 
landlord,  said  he,  I  will,  if  you  please,  leave 

*■  Here  is  a  genuine  discovery  of  a  gracious  heart, 
when  it  is  delighted  with  spiritual  company  and  con- 
versation and  longs  for  its  continuance.  Is  it  so  with 
you,  reader  ? 

I  Mind  this:  when  one  pilgrim  observes  that  a 
brother  is  inclined  to  be  drowsy,  it  is  his  duty,  and 
•hould  be  his  practice,  to  endeavour  to  awaken, 
^aickpD,  enliven,  and  stir  up  such  by  spiritual  hints. 


my  part  to  you ;  do  you  expound  it,  and  I  will 
hear  what  you  say. 

No,  said  Gaius,  it  was  put  to  you,  and  it  is 
expected  you  should  answer  it. 

Then  said  the  old  gentleman, 

"He  first  by  grace  must  conqucr'd  be 
That  sin  would  mortify: 
Who  that  he  lives  would  convince  me, 
Unto  himself  must  die."  J 

It  is  right,  said  Gaius ;  good  doctrine  and 
experience  teach  this.  For,  until  grace  dis- 
plays itself,  and  overcomes  the  soul  with  its 
glory,  it  is  altogether  without  heart  to  oj^pose 
sin:  besides,  if  sin  is  Satan's  cords  by  which 
the  soul  lies  bound,  how  should  it  make  resist- 
ance before  it  is  loosed  from  that  infirmity? 
Nor  will  any  that  knows  either  reason  or  grace 
believe  that  such  a  man  can  be  a  living  mon- 
ument of  grace  that  is  a,  slave  to  his  own  cor- 
ruption. And,  now  it  comes  in  my  mind,  I 
will  tell  you  a  story  worth  the  hearing :  There 

Oh  that  this  was  more  practised !  Many  blessings 
would  be  consequent  upon  it. 

\  Oh  this  dying  to  self,  to  self-righteous  pride,  vain- 
confidence,  self-love,  and  self-complacencj-,  is  hard 
work  to  the  old  man ;  yea,  it  is  both  impracticable  and 
impossible  to  him.  It  is  only  grace  yielded  to  that 
can  conquer  and  subdue  him.  And  where  grace  reigns 
this  work  is  carried  on  day  by  day. 


THE  I'lL'.niM'S  rnOGRESS. 


223 


were  hvo  men  that  wont  on  j)il<;riniaj;e ;  the  I 
one  bi-jran  when  he  w:ls  youn^,  the  other  when  ! 
he  was  old ;  the  younjj  man  huil  stronj!;  corrup-  I 
tions  to  jrrajiple  with,  the  old  man's  were  weak 
witli  the  decays  of  nature:   the  younjr  man 
trod  his  stejis  as  even  as  did  the  old  one,  and 
was  every  way  as  lij^ht  as  he :  who  now,  or 
which  of  them,  hatl  their  jrraces  shining  clear- 
est, since  both  seenied  to  he  alike? 

Iloni-ni.  The  younj^  man's,  doubth^ss.  For 
that  which  luiuU  it  airainst  the  jjreutest  oppo- 
sition gives  best  tlemonstration  that  it  is 
strongest;  especially  when  it  also  holdeth  pace 
with  that  that  meets  not  with  lialf  so  muclj,  as 
to  be  sure  ohl  age  does  not.  Hesides,  I  have 
observed  that  old  men  have  blessed  thenjselves 
with  this  mistake — namely,  taking  the  decays 
of  nature  A»r  a  gracious  coiuiuest  over  corruj)- 
tions,  and  so  have  been  ajit  to  beguile  theui- 
eolves.  Indeed,  old  men  that  are  gracious  are 
best  able  to  give  advice  to  them  that  are  young, 
''.cause  they  have  seen  most  of  the  emptiiu'ss 

I"  things;  but  yet,  for  an  old  and  a  young 
man  ti»  set  out  both  together,  the  young  «»ne 
hxs  the  advantage  of  the  fairest  diseovery  of  a 
work  of  grace  within  him,  though  the  old 
man's  corruptions  are  naturally  the  weakest. 
'  Thus  they  sat  talking  till  break  of  day. 
Now  when  the  family  was  up,  I'liristiana  bid 
her  son  James  that  he  should  read  a  chapter : 
so  he  read  the  fifty-third  of  Isaiah.  When  he 
hatl  done,  Mr.  Hon»»st  asked  why  it  was  said 
that  the  Saviour  is  said  to  come  "  out  of  a  dry 
gnmnd,"  and  also  that  he  had  "  no  form  of 
Cfimelines^s  in  him?" 

!'  "l  Mr.  Cireat-heart,  To  the  first  I  an- 

I'C  the  church  of  the  Jews,  of  whieli  | 
l'liri>l  came,  had  then  lost  almost  all  the  sjip 
and  spirit  of  religion.  To  the  second  I  say. 
The  words  are  sjiokcn  in  the  person  of  unbe- 
lievers, who,  because  they  want  the  eye  that 
can  see  into  our  Prince's  heart,  therefore  judge 
of  him  by  the  meanness  of  his  outsiile.  Just 
like  those  that  know  not  that  precious  ston«»s 
are  coveretl  over  with  a  homely  cntst,  who, 
when  they  have  found  one,  because  they  know 

'>t  what  they  have  found,  cast  it  again  away, 
ds  men  do  a  common  stone. 

Well,  sai«l  (iaius,  now  you  are  here,  an«l 
•ince,  as  I  know,  Mr.  (treat-heart  is  goinl  nt 
his  wea|K>ns,  if  you  plea-se,  alter  we  have  re- 
freshed ourxelveM,  we  will  walk  into  the  fields, 

*  After  fMdiog,  ikil^mi  ar«  lo  prepara  for  flKhting. 
Tbry  »re  not  to  cat  in  order  to  pamper  their  lunl*.  but 
to  (trengtbao  their  bodie*  and  (oulf,  that  ibcjr  maj  b« 


to  see  if  we  can  do  any  good.  About  a  mile 
from  hence  there  is  one  Slay  goo<l,  a  giant, 
that  does  much  annoy  the  King's  highway  in 
tlu-se  parts,  and  I  know  whereabout  his  haunt 
is:  he  is  nuister  of  a  number  of  thieves.  It 
would  be  well  if  we  could  clear  these  parts  of 
him.* 

So  they  consente<l  ami  went,  Mr.  Oreat-henrt 
with  his  sword,  helmet,  and  shield,  and  thn 
rest  with  spears  an<l  staves. 

When  tliey  came  to  the  place  where  he  was, 
they  found  him  with  one  Feeble-mind  in  hia 
hand,  whom  his  servants  ha<l  brought  uoto 
him,  having  taken  him  in  the  way  ;  now  the 
giant  was  rifling  him,  with  a  purpose,  after 
that,  to  pick  his  bones,  for  he  wius  of  the  na- 
ture of  flesh-eaters. 

Well,  so  soon  as  he  saw  Mr.  rjreat-hpart  and 
his  friends  at  the  mouth  of  his  cave  with  their 
weapons,  he  demandetl  what  they  wanted. 

Grmt-henri.  We  want  thee,  for  we  arc  come 
to  revenge  the  (juarrels  of  the  many  that  thou 
hjust  slain  of  the  pilgrims,  when  thou  hast 
dragged  them  out  of  the  King's  highway, 
wherefore  come  out  of  thy  cave.  So  he  armed 
himself  and  came  out ;  and  to  the  battle  they 
went,  and  fought  for  above  an  hour,  an<l  then 
stood  still  to  take  wind. 

Then  sai«l  the  giant,  Why  are  you  here  on 
my  ground? 

(hral-hcnrt.  To  revenge  the  blood  of  pil- 
grims, as  I  also  told  thee  before.  So  they  went 
to  it  again,  and  the  giant  made  Mr.  Great-heart 
give  back ;  but  he  came  up  again,  and  in  the 
greatness  of  his  mind  he  let  fly  with  such 
stoutness  at  the  giant's  head  and  sides  that  ho 
made  him  let  his  weapon  fall  out  of  his  hand; 
so  he  smote  antl  slew  him,  and  cut  oil' his  head 
and  brought  it  away  to  the  inn.  He  alsf)  took 
Feoble-mind,  the  pilgrim,  and  brought  him 
with  him  to  his  lodgings.  When  they  were 
come  home  they  showe«l  his  head  to  the  fam- 
ily, and  set  it  up,  as  they  had  done  others  be- 
f<»re,  for  a  terror  to  those  that  shall  attempt  t»> 
do  as  he  hereafter. 

Then  they  asked  Mr.  Feeble-mind  how  he 
fell  into  his  hands? 

Then  said  the  poor  man,  I  am  a  sickly  man, 
as  you  see,  and  because  death  did  usually  once 
a  day  knock  at  my  <loor,  I  thought  I  should 
never  be  well  at  home;  so  I  betook  myself  to 
a  pilgrim's  life,  and  have  tnivellcil  hither  from 
the  town  of  Uuccrtaiu,  where  I  and  niv  father 

(tranter  (n  the  Lord,  and  in  the  power  of  hi*  might  t« 
flgbl  nnd  conquer  crcrjr  encm^ 


224 


BUyYAN'S  COMPLETE   M'ORKS. 


were  born.  I  am  a  man  of  no  strength  at  all 
of  body,  nor  yet  of  mind ;  but  would,  if  I 
could,  though  I  can  but  crawl,  spend  my  life 
in  a  pilgrim's  way.*  When  I  came  at  the 
gate  that  is  at  the  head  of  the  way,  the  Lord 
of  that  place  did  entertain  me  freely ;  neither 
objected  he  against  my  neakly  looks  nor 
against  my  feeble  mind,  but  gave  me  such 
things  as  were  necessarj'  for  my  journey,-  and 
bid  me  hope  to  the  end.  When. I  came  to  the 
house  of  the  Interpreter,  I  received  much 
kindness  there ;  and  because  the  hill  of  Difli- 
culty  was  judged  too  hard  for  me,  I  ^vas  carried 
up  that  by  one  of  his  servants.  Indeed,  I  have 
found  much  relief  from  pilgrims,  though  none 
were  willing  to  go  softly  as  I  am  forced  to  do  ; 
yet  still,  as  they  came  on,  they  bid  me  be  of 
good  cheer,  and  said  that  it  was  the  will  of 
their  Lord  that  "  comfort "  should  be  given  to 
the  "feeble-minded,"  (1  Thess.  v.  14,)  and  so 
went  on  their  own  pace.  When  I  was  come  to 
Assault-lane,  then  this  giant  met  with  me  and 
bid  me  prepare  for  an  encounter;  but,  alas! 
feeble  one  that  I  was,  I  had  more  need  of  a 
cordial :  so  he  came  up  and  took  me.  I  con- 
ceited he  should  not  kill  me.  Also,  when  he 
had  got  me  into  his  den,  since  I  went  not  with 
him  willingly,  I  believed  I  should  come  out 
alive  again ;  for  I  have  heard  that  not  any 
pilgrim  that  is  taken  captive  by  violent  hands, 
if  he  keeps  heart-whole  towards  his  Master,  is, 
by  the  laws  of  providence,  to  die  by  the  hand 
of  the  enemy.  Eobbed  I  looked  to  be,  and 
robbed  to  be  sure  I  am ;  but  I  am,  as  you  see, 
escaped  with  life,  for  the  which  I  thank  my 
King  as  author  and  you  as  the  means.  Other 
brunts  I  aJso  look  for,  but  this  I  have  resolved 
on — to  wit,  to  run  when  I  can.  to  go  when  I 
cannot  run,  and  to  creep  when  I  cannot  go. 
As  to  the  main,  I  thank  Him  that  loved  me, 
I  am  fixed ;  my  way  is  before  me,  my  mind  is 
beyond  the  river  that  has  no  bridge,  though  I 
am,  as  you  see,  but  of  a  feeble  mind.f 

Then  said  old  Mr.  Honest,  Have  not  you 
■  some  time  ago  been  acquainted  with  one  Mr. 
Fearing,  a  pilgrim  ? 

*A1I  pilgrims  are  not  alike  vigorous,  strong,  and 
lively.  Soiue  are  weak,  creep  and  crawl  on  in  the 
ways  of  the  Lord.  No  matter;  if  there  be  but  a  pil- 
grim's heart,  all  shall  be  well  at  last,  for  Omnipotence 
itself  is  for  us :  and  then  we  may  boldly  ask  while 
we  are  obedient  to  the  truth,  Who  shall  be  against 
us? 

f  AVhat  a  sweet,  simple  relation  is  here  !  doth  it  not 
suit  many  a  feeble-minded  Christian  ?  Poor  soul,  weak 
as  he  was,  yet  his  Lord  provided  against  his  danger. 
He  sent  some  strong  ones  to  his  deliverance  and  to 


Feeble-mind.  Acquainted  with  him!  yes:  he 
came  from  the  town  of  Stupidity,  which  lies 
four  degrees  northward  of  the  city  of  Destruc- 
tion, and  as  many  off  of  where  I  was  born ; 
yet  we  were  well  acquainted,  for  indeed  he  was 
my  uncle,  my  father's  brother ;  he  and  I  have 
been  much  of  a  temjDer :  he  was  a  little  shorter 
than  I,  but  yet  we  were  much  of  a  complex- 
ion. 

Honest.  I  perceive  you  know  him ;  and  I  am 
apt  to  believe  also  that  you  are  related  one  to 
another,  for  you  have  his  whitely  look,  a  cast 
like  his  with  your  eye,  and  your  speech  is 
much  alike. 

Feeble-mind.  Most  have  said  so  that  have 
known  us  both ;  and,  besides,  what  I  have 
read  in  him  I  have  for  the  most  part  found  in 
myself. 

Come,  sir,  said  good  Gaius,  be  of  good 
cheer;  you  are  welcome  to  me  and  to  my 
house,  and  what  thou  hast  a  niiud  to,  call  for 
freely ;  and  what  thou  wouldst  have  my  serv- 
ants do  for  thee,  they  will  do  with  a  ready  mind. 

Then  said  Mr.  Feeble-mind,  This  is  an  un- 
expected favour,  and  as  the  sun  shining  out  of 
a  very  dark  cloud.  Did  Giant  Slay-good  in- 
tend me  this  favour  when  he  stopped  me  and 
resolved  to  let  me  go  no  further?  Did  he  in- 
tend that  after  he  had  rifled  my  pocket  I  should 
go  to  "Gaius  mine  host?"     Yet  so  it  is.J 

Now,  just  as  Mr.  Feeble-mind  and  Gaius 
were  thus  in  talk,  there  comes  one  running 
and  called  at  the  door,  and  told  that  about  a 
mile  and  a  half  off  there  was  one  Mr.  Not- 
right,  a  pilgrim,  struck  dead  upon  the  place 
where  he  was,  with  a  thunderbolt. 

Alas !  said  Mr.  Feeble-mind,  is  he  slain  ? 
He  overtook  me  some  days  before  I  came  so 
far  as  hither,  and  would  be  my  company- 
keeper;  he  also  was  with  me  when  Slay -good 
the  giant  took  me,  but  he  was  nimble  of  his 
heels  and  escaped  :  but  it  seems  he  escaped  to 
die,  and  I  was  taken  to  live.|| 

"  AVhat  one  would  think  doth  seek  to  slay  outright 
Oft-times  delivers  from  the  saddest  plight. 

slay  his  enomy.     Mind  his  belief,  even  in  his  utmost 
extremity,     L;arn  somewhat  from  this  Feeble-mind. 

J  Oh  how  sweet  to  reflect  the  most  gigantic  enemies 
shall  be  conquered,  and  their  most  malicious  designs 
shall  be  overruled  for  our  good  !  Yea,  what  they  in- 
tend for  our  ruin  shall  be  made  to  work  for  our  health 
and  prosperity. 

II  See  the   various  dealings  of  God,  and  more  and 
more  adore  him  in  all  his  ways  of  providence  and  grace. 
"  Know  all  the  ways  of  God  to  men  are  just; 
And  where  you  can't  unriddle  learn  to  trust." 


THE  PILGRIM'S  PROGRESS. 


225 


That  very  proridcr.oe  whose  face  is  death 

Doth  ufttimcil  to  the  lo»»ly  life  becjuenth. 

I  taken  was,  he  did  escape  and  flee  ; 

Hands  cross'd  gave  death  to  him  and  life  to  lue." 

Now  about  thiij  time  Mtitlhew  iiml  Mercy 
were  married  :  *  uls<>  Gains  gave  his  daughter 
I'hehe  to  James,  Mattliew's  hroliier,  to  wife. 
\l'ler  wliieh  time  they  stayiHi  about  ten  days 
At  Liaius'.s  house,  spending  their  time  and  tiie 
seasons  like  as  {tilgrims  usfd  to  do. 

When  they  were  to  depart,  liaiiis  nnide  them 
a  fetL'*t,  and  tliey  did  eat  and  .drink  and  were 
merry.  Now  the  hour  wji."*  eome  that  ti>ey 
must  be  gone;  wherefore  Mr.  Clreat-heart 
called  for  a  reckoning.  But  Crnius  told  him 
chat  at  his  house  it  was  not  the  eustom  of  |>il- 


grinw  to  pay  for  their  entertainment.  He 
boarded  them  by  the  year,  but  lookiil  fur  liis 
pay  from  the  CuhkI  Samaritan,  wlio  had  prom- 
ised him,  at  his  return,  whatsocvi-r  charge  he 
w:is  at  with  them,  faithfully  t<»  repay  him. 
Luke.  X.  34,  Ho.  Then  said  .Mr.  (Jnat-heart  to 
him,  '■  Ik'loved,  thou  doesl  faithfully  whatao- 
ever  thou  doest  to  the  brethren  and  to  utran- 
gers,  which  have  borne  witness  of  ihy  cliarity 
before  the  Church,  whom  if  thou  yet  bring 
forwanl  t>n  tiieir  journey  after  a  go«lly  sort, 
thou  shalt  do  well."  3  John  T*,  (!, 

Then  Claius  t4»ok  his  leave  of  them  all  and 
Ids  children,  and  particularly  of  Mr.  1-Veblo- 
niind:  he  also  giive  him  something  to  driuk 
bv  the  wav. 


CHAPTKR   XII 


I  III-  I  iijnin.*  lire  joinrii  hi/  Mr.  luii<hi-tn-h<ili,  and  jn'ocird  to  llir  Imrn  i,f  \iiiiiti/,  uhere 
they  are  ag^reeiibli/  loihjed  lnj  Mr.  Miin.toii,  and  meet  with  agrceahle  rmnpany.  —  They  en- 
counter a  formidable  Mon.'<ter. 


Now  Mr.  Feeble-mind,  when  they  were  go- 
iii«'  ot4  at  the  do<»r.  made  iv<  if  he  intendetl  to 
linger.  The  whicli  when  Mr.  (Jreat-heart  es- 
pietl,  he  .said,  "Come,  Mr.  Feeble-mind,  pray 
do  you  go  along  with  ns.  I  will  be  your  con- 
ductor, and  you  .shall  fare  as  the  rest." 

Ff-ebie-tnlnd.  AUlsI    I   want  a  suitable  com- 
panion; you  are  all  lusty  and  strong;  but  I,  as 
you  see,  am  weak.     I  choose  therefore  rather 
to  come  behind,  h-st  by  reason  of  my  many  in- 
firmities. I  should  be  both  a  burden  to  myself 
and  to  you.     I  am,  jus  I  said,  a  man  of  a  weak 
and   feeble   mind,  and  shall   be  otTende*!   and 
iii:ide  weak  at  that  which  others  can  bear.     I 
ill  like  no  laughing;  I  dhall  like  no  gay  at- 
•;    I   shall  like   no  unprofitable   qnestion.-i. 
N  I y,  I  am  so  weak  a  man  as  to  be  olfended  at 
.1  which  others  have  a  lil)erty  to  d«».     I  do 
:  know  all  the  truth:   I  am  a  vcrv-  ignorant 
ristian  nian:  sometintes,  if  I  hear  some  rc- 
<e  in  the  Lord,  it  troubles  me,  becaiwc  I 
mot  do  so*  too.     It  is  with  me  as  it  is  with  a 
ik  man  among  the  strong,  or  as  a  lamp  dc- 
•4m|,      H<'  that  in  ready  to  s|i{>  with   his  feet 

bad  »oma 

- ,    ;   .".;..  i;.-i»k,  allcg- 

iag  (hat  she  wa«  detrnniDcd  not  to  hare  a  c\»%  tu  her 
»oal :  but  now  the  Lunl  provide*  an  bclpine<>t  for  her 
in  Matthew,  a  *tno«r«  young  pilgrim.  Happy  is  (be 
otateh  which  is  made  in  (ho  Lurd.  and  (he  par(ners 
who  are  aniled  in  e(ernal  bond*  ! 

f  What   an   open,    ingennoiu   eonfession    is    here ! 
16 


is  as  a  famp  despi.se<l  in  the  thought  of  him  that 
is  at  ciuse,  (Job  xii.  rt;)  so  that  I  know  not 
what  to  do.f 

But,  brother,  .said  .Mr.  (Jreat-heart,  I  h:ive  it 
in  commission  to  ''comfort  the  feeble-mi nd«tl  " 
and  to  support  the  we:ik.  You  must  needs  go 
along  with  us:  we  will  wail  for  you,  we  will 
lend  you  our  help,  we  will  deny  ourselves  of 
some  things,  both  opinionative  and  pmt'iic^l, 
for  your  sake;  we  will  not  enter  into  "doubt- 
ful disputations"  before  you;  we  will  be  made 
all  things  to  you  rather  than  you  shall  Ik*  lel\ 
behind. J  IJom.  .\iv.;  1  Cor.  viii.  9,  !.'{;  ix. 
32. 

Now  all  this  while  they  were  at  Gaiii-s's  door; 
and  behohl,  :ls  they  were  thus  in  the  heat  of 
their  discourse,  Mr.  Roady-to-halt  came  by 
with  his  crntehes  in  his  hand,  and  he  also  wjcs 
going  on  i>ilgrimage.   Ps.  xxxviii.  17. 

Then  said  Mr.  Feeble-mind  to  him,  l!o^» 
earnest  thou  hither?  I  W2is  but  now  complain- 
ing that  I  had  not  a  suitable  companion,  but 
thou  art  acconling  to  my  wish.  Wflcome, 
welcome,  go<Kl  Mr.  lioady-to-halt:  I  hr{)e  Jioli 
and  I  may  l)c  some  help. 

Though  feeble  in  mind,  he  wtta  •trong  in  wisdom  nod 
■ound  judgmen(. 

X  Oh  (bat  (his  Were  mor«  practised  among  Chris- 
(ians  of  different  s(anding,  degree*,  and  Judgm«n( '. 
If  (hey  who  are  *(rong  were  thus  to  Hear  with  thm 
w*mk,  a*  they  ought,  bow  much  more  lore,  peaec,  »a4 
unanimity  would  prevail .' 


22G 


BUNYAN'S  COMPLETE    WORKS. 


R,'iuhj-to-halt.  I  shall  be  glad  of  thy  com- 
pany, said  tlie  other;  and,  good  Mr.  Feeble- 
mind,  rather  than  we  will  part,  since  we  are 
thiiri  happily  met,  I  will  lend  thee  one  of  my 
crutches.* 

Feeble-mind.  Nay,  said  he,  though  I  thank 
thee  for  thy  good-will,  I  am  not  inclined  to 
halt  before  I  am  lame.  Howbeit,  I  think, 
when  occasion  is,  it  may  help  me  against  a  dog. 

Ready-to-halL  If  either  myself  or  my  crutches 
I  an  do  thee  a  pleasure,  we  are  both  at  thy  com- 
mand, good  Mr.  Feeble-mind. 

Thus  therefore  they  went  on:  jMr.  Great- 
heart  and  Mr.  Honest  went  before,  Cliristiana 
and  her  children  went  next,  and-  Mr.  Feeble- 
inind  and  Mr.  Ready-to-halt  came  behind  with 
his  crutches.  Then  said  Mr.  Honest,  Pray, 
sir,  now  we  are  upon  the  road,  tell  us  some 
profitaldc  things  of  some  that  arc  gone  on  ])il- 
grimage  before  us. 

Grcnt-heart.  With  a  good  will.  I  suppose 
you  have  heard  how  Christian  of  old  did  meet 
with  ApoUyon  in  the  Valley  of  Humiliation, 
and  also  what  hard  work  he  had  to  go  through 
the  Valley  of  the  Shadow  of  Death.  Also,  I 
think  you  cannot  but  have  heard  how  Faithful 
was  put  to  it  by  Madam  Wanton,  with  Adam 
the  First,  with  one  Discontent,  and  Shame; 
four  as  deceitful  villains  as  a  man  can  meet 
with  upon  the  road. 

Holiest.  Yes,  I  believe  I  heard  of  all  this : 
but  indeed  good  Faithful  was  hardest  put  to  it 
by  Shame ;  he  was  an  unwearied  one. 

Great-heart.  Ay;  for,  as  the  pilgrim  well 
said,  he  of  all  men  had  the  wrong  name. 

Honest.  But  pray,  sir,  where  was  it  that 
Christian  and  Faithful  met  Talkative?  That 
same  was  a  notable  one. 

Great-heart.  He  was  a  confident  fool;  yet 
many  follow  his  ways. 

Honest.  He  had  like  to  have  beguiled  Faith- 
ftil. 

Great-heart.  Ay,  but  Christian  put  him  into 
a  way  quickly  to  find  him  out. 

Thus  they  went  on  till  they  came  to  the 
place  where  Evangelist  met  with  Christian 
and  Faithful,  and  prophesied  to  them  what 
they  should  meet  with  at  Vanity  Fair. 

*  Excellent !  See  the  nature  of  Christian  love;  ever 
to  be  ready  to  spare  to  a  brother  what  we  ourselves 
have  occasion  for.  Love  looketh  not  at  the  things  of 
our  own.  but  to  provide  for  the  wants  of  others. 

t  Nothing  more  profitable  than  conversing  on  the 
faith,  valour  and  success  of  those  who  have  gone  be- 
fore us,  with  their  trials,  enemies,  and  dangers,  yet 
how  gloriously  they  fought  their  way  through  all,  .and 


Then  said  their  guide.  Hereabouts  did 
Christian  and  Faithful  meet  with  Evangelist, 
who  prophesied  to  them  of  Avhat  troubles  they 
should  meet  with  at  Vanity  Fair, 

Honest.  Say  you  so?  I  dare  say  it  was  a 
hard  chapter  that  then  he  did  read  unto  them. 

Great-heart.  It  was  so,  but  then  he  gave  them 
encouragement  withal.  But  what  do  we  talk 
of  them?  they  were  a  couple  of  lion-like  men ; 
they  had  set  their  faces  like  flints.  Do  not  you 
remember  how  undaunted  they  were  Avhen  they 
stood  before  the  judge? 

Honest.  Well,  Faithful  bravely  suffered. 

Great-heart.  So  he  did,  and  as  brave  things 
came  on't :  for  Hopeful  and  some  others,  as  the 
story  relates,  were  converted  by  his  death. 

Honest.  Well,  but  pray  go  on ;  for  you  are 
well  acquainted  with  things.f 

Great-heart.  Above  all  that  Christian  met 
with  after  he  had  passed  through  Vanity  Fair, 
one  By-ends  was  the  arch  one. 

Honest.  By-ends !     What  was  he  ? 

Great-heart.  A  very  arch  fellow,  a  down- 
right hypocrite ;  one  that  would  be  religious 
which  way  ever  the  world  went :  but  so  cun- 
ning that  he  would  be  sure  never  to  lose  or 
suffer  for  it.  He  had  his  mode  of  religion  for 
every  fresh  occasion,  and  his  wife  was  as  good 
at  it  as  he.  He  would  turn  and  change  from 
opinion  to  opinion  :  yea,  and  plead  for  so  doing 
too.  But,  as  far  as  I  could  learn,  he  came  to 
an  ill  end  with  his  by-ends  ;  nor  did  I  ever  hear 
that  any  of  his  children  were  ever  of  any  es- 
teem with  any  that  truly  fear  God. 

Now  by  this  time  they  were  come  Avithin 
sight  of  the  town  of  Vanity,  where  Vanity 
Fair  is  kept.  So  when  they  saw  that  they  were 
so  near  the  town,  they  consulted  with  one  an- 
other how  they  should  pass  through  the  town, 
and  some  said  one  thing,  and  some  another. 
At  last  Mr.  Great-heart  said,  I  have,  as  you 
may  understand,  often  been  a  conductor  of 
pilgrims  through  this  town :  now  I  am  ac- 
quainted with  one  Mr..Mnason,  a  Cyjirusiao 
by  nation,  and  an  old  disciple,  at  whose  house 
we  may  lodge.  If  you  think  good,  said  he,  we 
will  turn  in  there.J 

Content,   said  old    Honest;    Content    saio 

came  off  more  than  conquerors  over  all.      Pilgrims 
love  to  hear  these  things. 

J  How  happy  to  find  a  house  in  Vanity  Fair  whose 
Master  will  receive  and  entertain  pilgrims  !  Blessed 
be  God  for  the  present  revival  of  religion  in  our  day, 
and  for  the  many  houses  that  are  open  to  the  friends 
of  the  Lamb!  The  hearts  of  the  masters  of  which  he 
opens. 


THE  PILGRIM'S  PROGRESS. 


227 


Cliristiana  ;  Content,  said  Mr.  Feeble- in i nd  ; 
ftnd  so  tiny  said  all.  Now  you  must  think  it 
Wiu  eventide  by  that  they  got  to  the  outside  of 
tlie  town,  but  Mr.  Clreat-heart  knew  the  way  to 
tlie  old  man's  house.  So  thither  they  came; 
and  he  called  at  the  door,  and  the  old  man 
within  knew  hia  tongue  as  soon  as  ever  he 
luard  it;  so  he  ojH-netl  and  tliey  all  came  in. 
Then  s;iid  MniLHon  their  host,  "  How  far  have 
ye  come  to-day  ?"  So  they  said,  '"  From  the 
house  of  CiaiiLs  our  friend."  "  1  pronu.se  you," 
Baid  he,  "you  have  gone  a  good  stitch;  you 
may  well  be  weary ;  sit  down."  So  they  sal  down. 

Then  .said  their  guide,  "Come,  what  cheer, 
gixnl  sirs?  1  dare  say  you  are  welcome  to  my 
tViend." 

I  aUo,  .said  Mr.  MntLson,  do  bid  you  wel- 
come: and  whatever  you  want  do  but  say,  and 
we  will  do  what  we  can  to  get  it  f«»r  you. 

IftmeM.  Our  great  want,  a  while  since,  \\i\» 
nurbour  and  good  company;  and  now  I  hope 
we  luive  Imth.* 

MiuiMtn.  For  harbour,  you  see  what  it  is ; 
but  for  go<Kl  company,  that  will  appear  in  the 
trial. 

Well,  said  Mr.  Great-heart,  will  you  have 
the  pilgrims  into  their  lodgiugH? 

I  will,  said  Mr.  Mnason.  So  he  had  them 
to  their  respective  places  :  and  also  showed 
tliem  a  very  fair  dining-room,  where  they 
might  Ik*  and  sup  together,  until  time  was 
come  to  go  lo  rest. 

Now  when  they  were  .set  in  their  places,  and 
were  a  little  cheery  after  their  journey,  Mr. 
ilonest  asked  his  landlord  if  there  were  any 
■tore  of  good  jK'opIe  in  the  town? 

MmiMju.  We  have  a  few,  for  in<lee«l  they  are 
but  a  few  when  comparetl  with  them  on  the 
other  side. 

IIoneM.  But  how  shall  we  do  to  see  some  of 
them  ?  for  the  sight  of  good  men  to  them  that 
are  going  on  pilgrimage  \»  like  to  the  appear- 
ing of  the  moon  and  stars  to  them  that  are 
going  a  journey. t 

Then  Mr.  MniLson  stam|>ed  with  his  f<Mit, 
and  hi.^  daughter  Grace  came  up;  .so  he  sai<l 
UQto  her,  Grace,  go  you,  tell  my  friends,  Mr. 
Contrite,  Mr.  Holy-man,  Mr.  Love-saints,  Mr. 

*  Under  tX\  our  w»nU  maj  we  not  «aj,  with  our 
'-.'her  .\br»bani,  God  will  provido  ?  Gen.  xsii.  8. 

The  inquirj  of  diici|>lr»  afler  luitablo  com^anjr 
(iKoiTcrt  tb«t  thcjr,  with  David,  lore  the  I<ord's  nitinK, 
•nd  in  the  excellent  of  the  earth  i*  all  their  deliKht. 
Pi.  XTi.  3.     .\   (ennine  diicorery  Ihi*  of  a  gracioa* 

hMft. 

I  A  preciOH*  prajer  for  ibe  bent  of  bletaing*. 


Dare-not-lie,  andMr.  reiiitent,  that  I  have  a 
friend  or  two  at  my  house  that  have  a  mind 
this  evening  to  .see  them. 

So  Grace  went  to  call  then«,  and  they  came , 
and,  after  salutation  made  tltcy  luit  down  to- 
gether at  the  table. 

Then  said  .Mr.  Mnason,  their  landlor<l,  .M_v 
neighbours,  I  have,  as  you  see,  a  company  of 
stningers  come  t«>  my  liouse:  they  are  pilgriiatt, 
they  eome  from  afar  and  are  going  to  Mount 
Zion.  lUit  who,  (|Uoth  he,  do  you  think  tluM 
is?  (pointing  his  fingers  at  Christianu.)  It  ia 
Clu'istiiuia,  the  wife  of  Christian,  that  famoiu 
pilgrim,  who,  with  Faithful  his  brother,  were 
so  shamefully  handled  in  our  town.  At  that 
they  stooil  ama/ed,  saying,  Wt-  little  thought 
Ui  see  Christiana  when  Grace  came  to  call  us: 
wherefore  this  is  very  comfortable  surprise. 
Then  they  asked  her  about  her  welfare,  and  if 
these  young  men  were  her  husband's  .sons. 
And  when  she  told  them  they  were,  they  said 
to  the  lads,  "The  King  whom  you  love  and 
serve  nuike  you  as  your  father,  and  bring  you 
where  he  is  in  peace."  % 

Then  Mr.  Honest,  when  they  were  all  .sal 
down,  asked  Mr.  Contrite  and  the  rest  in  what 
posture  their  town  was  at  present. 

Contrite.  You  nuiy  be  sure  we  are  full  of 
hurry  in  fair-time.  It  is  hard  keeping  oui 
hearts  and  spirits  in  go<Hl  order,  when  we  art 
in  a  cumbered  condition.  He  that  livi>s  in 
such  a  place  lus  this,  and  that  Ikls  to  do  with 
such  as  we  have,  has  need  of  an  i/fw,  tt)  cau- 
tion him  to  take  heed  every  moment  of  the  day.H 

J{i>uc.*t.  Hut  how  are  your  neighbours  noiv 
for  (juietncss? 

Contrite.  They  are  much  more  nHxlerale  now 
than  formerly.  You  know  how  Christian  and 
Faithful  were  used  at  our  town  ;  but  of  late,  I 
say,  they  have  been  far  more  moderate.  I  think 
the  blood  of  Faithful  lieth  with  a  load  upon 
them  till  now,  for  since  they  burned  him  they 
have  been  ashamed  t^i  burn  any  more;  in  iln«e 
days  we  were  afraid  to  walk  the  stre^t-s,  but 
now  we  can  show  our  heads.  Then  ih ;  name 
of  a  profi-ssor  wsw  o<lious:  now,  especial U  iu 
some  parta  of  our  town,  (for  you  know  i  ui 
town  is  large,)  religion  is  counted  h<  noiirablixl 

I  Mind  thi«  binU  Maj  it  kindle  a  mdm  of  Jsog«r, 
and  excite  caution. 

}  It  ii  a  merry,  when  open  per^rcotion  for  the  woro 
abate!  and  reliKion  it  more  mprctcd  ;  but  how  do  pn>- 
fevsor*  in  •ucb  time*  gel  cold  and  dead,  Rtow  furmaJ 
and  worldlj  !  The  imilet  of  the  town  of  Vanit/  oflwi ' 
prove  more  injuriou*  than  it*  frown*.  Ba  -D  jov 
(uard,  O  pilfHm*.* 


228 


BUN  VAN'S  COMPLETE    WORKS. 


Then  said  M'r.  Contrite  to  them,  Pray  how 
faretli  it  with  you  in  your  pilgrimage?  How 
stands  tlic  country  affected  towards  you? 

ffotiext.  It  l.Appens  to  us  as  it  happeneth  to 
wayfaring  men :  sometimes  our  way  is  clean, 
sometimes  foul,  sometimes  up  hill,  sometimes 
down  hill;  we  are  seldom  at  a  certaiifty ;  the 
wind  is  not  always  on  our  backs,  nor  is  every 
one  a  friend  that  we  meet  with  in  the  way.  We 
have  met  with  some  notable  rubs  already,  and 
what  are  yet  behind  we  know  not ;  but  for  the 
most  part  we  find  it  true  that  has  been  talked 
of  old  :  "  A  good  man  must  suffer  tronble." 

Contrite.  You  talk  of  rubs :  what  rubs  have 
you  met  withal? 

Honest.  Nay,  ask  Mr.  Great-heart,  our  guide, 
for  he  can  give  the  best  account  of  that. 

Great-heart.  AVe  have  been  beset  two  or  three 
limes  already.  First,  Christiana  and  her  chil- 
dren were  beset  with  two  ruffians  that  they 
feared  would  take  away  their  lives.  We  were 
beset  with  Giant  Bloody-man,  Giant  Maul,  and 
Giant  Slay-good.  Indeed,  we  did  rather  beset 
the  last  than  were  beset  of  him.  And  thus  it 
was :  After  we  had  been  some  time  at  the  house 
of  Gains,  "mine  host,  and  of  the  whole 
Church,"  we  were  minded  upon  a  time  to  take 
our  weapons  with  us,  and  to  go  see  if  we  could 
light  upon  any  of  those  that  were  enemies  of 
pilgrims ;  for  we  heard  that  there  was  a  nota- 
ble one  thereabouts.  Now  Gains  knew  his 
haunt  better  than  I,  because  he  dwelt  there- 
about ;  so  we  looked  and  looked,  till  at  last  we 
discerned  the  mouth  of  his  cave;  then  were 
we  glad  and  plucked  up  our  spirits.  So  we  ap- 
proached up  to  his  den :  and,  lo,  when  we  came 
there  he  had  dragged  by  mere  force  into  his 
oet  this  poor  nuxn,  Mr.  Feeble-mind,  and  was 
about  to  bring  him  to  his  end.  But  when  he 
saw  us,  supposing,  as  we  thought,  he  had  an- 
other prey,  he  left  the  poor  man  in  his  house 
and  came  out.  So  we  fell  to  it  full  sore,  and 
he  lustily  laid  about  him,  but  in  conclusion  he 
was  br^l-ught  down  to  the  ground  and  his  head 
:ut  dl!7and  set  up  by  the  wayside  for  a  terror 
u^  u  ch  as  should  after  practise  such  ungodli- 
tK-<5.  That  I  tell  you  the  truth  here  is  the 
uian  himself  to  affirm  it,  who  was  as  a  lamb 
taken  out  of  the  mouth  of  the  lion. 

Then  said  Mr.  Feeble-mind,  I  Ibund  this 
true  to  my  cost  and  comfort — to  my  cost,  w  hen 
he  threatened  to  pick  my  bones  every  moment ; 
and  to  my  comfort,  when  I  saw  Mr.  Great-heart 

*  This  is  a  sound  speech.  Lord,  grant  that  wc,  who 
profess  thy  holy  naiue,  may  take  good  heed  to  this.  It 
ia  a  word  of  couvictijn  to  many. 


and  his  friends,  with  their  weapons,  approach 
so  near  for  my  deliverance. 

Then  said  Mr.  Holy-man,  There  are  two 
things  that  they  have  need  to  be  possessed  of 
that  go  on  pilgrimage — courage  and  an  vn-spotted 
life.  If  they  have  not  courage,  they  can  never 
hold  on  their  way;  and  if  their  lives  be  loose, 
they  will  make  the  very  name  of  a  pilgrim 
stink.* 

Then  said  Mr.  Love-saint,  I  hope  this  cau- 
tion is  not  needful  among  you :  but  truly  there 
are  many^that  go  upon  the  road  that  rather  de- 
clare themselves  strangers  to  pilgrimage  than 
strangers  and  pilgrims  in  the  earth. 

Then  said  Mr.  Dare-not-lie,  It  is  true,  they 
neither  have  the  pilgrim's  weed  nor  the  pil- 
grim's courage :  tbey  go  not  uprightly,  but  all 
awry  with  their  feet :  one  shoe  goeth  inward, 
another  outward,  and  tbeir  hosen  out  behind, 
here  a  rag  and  there  a  rent,  to  the  disparage- 
ment of  their  Lord.f 

These  things,  said  Mr.  Penitent,  they  ought 
to  be  troubled  for ;  nor  are  the  pilgrims  like  to 
have  that  grace  ujion  them  and  tbeir  pilgrim's 
progress  as  they  desire  until  the  way  is  cleared 
of  such  spots  and  blemishes. 

Thus  they  sat  talking  and  spending  the 
time  until  the  supper  was  set  upon  the  table. 
Upon  which  they  went  and  refreshed  their 
weary  bodies ;  so  they  went  to  rest.  Now  they 
stayed  in  the  fair  a  great  while  at  the  house 
of  Mr.  Mnason,  who  in  process  of  time  gave 
his  daughter  Grace  unto  Samuel,  Christiana's 
son,  and  his  daughter  Martha  to  Joseph. 

The  time,  as  I  said,  that  they  lay  here  was 
long,  for  it  was  not  now  as  in  former  times. 
Wherefore  the  f)ilgrims  grew  acquainted  with 
many  of  the  good  people  of  the  town,  and  did 
them  what  service  they  could.  Mercy,  as  she 
was  wont,  laboured  much  for  the  poor ;  where- 
fore their  bellies  and  backs  blessed  her,  and  she 
was  there  an  ornament  to  her  profession.  And 
to  say  the  truth  for  Grace,  Phebe,  and  jMartha, 
they  were  all  of  a  very  good  nature,  and  did 
much  good  in  their  places.  They  were  also  all 
of  them  very  fruitful ;  so  that  Christian's  name 
as  was  said  before,  was  like  to  live  in  the  world  • 

While  they  lay  here  there  came  a  monster 
out  of  the  Ti'oods  and  slew  many  of  the  jieople 
of  the  town.  It  would  also  carry  away  their 
children  and  teach  them  to  suck  its  whelps. 
Now  no  man  in  the  town  durst  so  much  as  face 
this  monster,  but  all  men  fled  when  they  heard 
the  noise  of  his  coming.     The  monster  was 

■f  An  excellent  observation  and  a  just  reproof.  May 
it  carrj'  conviction  to  the  heart  of  those  it  suits ! 


(uV 


THE  PILGRIM'S  PROGRESS. 


229 


Jike  unto  one  beast  uj>on  the  eurth :  itis  lK>dy 
Yum  "  likf  a  dragon,  ami  it  luul  lit-ven  heads  and 
ton  horns."  Rev.  xii.  3.  It  made  great  havoc 
o(  children,  and  yet  it  was  governed  by  a  vio- 
man.  This  monster  propounded  conditions  U* 
men,  and  such  men  as  loved  their  lives  more 
than  tluir  souls  aeee|>ted  of  those  conditions. 

Now  Mr.  Great-heart,  togetlur  with  tlnwc 
who  eanie  to  visit  the  pilgrims  at  Mr.  .Miias»in's 
house,  entered  int«)  a  eovenant  to  go  and  en- 
gage this  be:ist.  if  perhajw  they  might  deliver 
the  [HH)plo  of  this  town  from  the  paws  and 
month  of  this  so  devouring  a  serpent. 

Tlu-n  did  Mr.  tireat-heart,  Mr.  (.'ontrite,  Mr.  i 
Holy-man,  Mr.  I)are-not-lie,  and  Mr.  I'eni- 
tent,  with  their  weapons,  go  forth  to  meet 
him.  Now  the  monster,  at  first,  was  very 
rampant,  and  looked  upon  these  enemies 
with  great  disdain;  but  they  so  belaboured 
him,  being  sturdy  men-at-arms,  that  they 
maiK-  him  make  a  retreat;  so  they  came  home 
to  Mr.  Mnason's  house  again. 


The  monster,*  you  must  know,  had  his  cer- 
tain seiUHons  to  come  out  in  and  to  make  his 
attempts  u{>on  the  children  of  the  people  of 
the  town  :  also  tlietie  seasons  did  these  valiant 
worthies  watch  him  in,  and  did  continually 
it>4sault  him ;  insomuch  that,  in  process  of 
time,  he  became  not  oidy  wonndeil,  but  lame; 
also  he  had  not  made  the  havoc  of  the  towns- 
men's children  as  formerly  he  ha<l  done.  \nd 
it  is  verily  believed  by  8<huo  that  this  tK-a*! 
will  certainly  die  of  his  wounds.  This  thero- 
fore  made  Mr.  Great-heart  and  his  fellows  of 
great  fame  in  this  town  ;  so  that  many  of  the 
pe<»ple  that  wanted  their  tiuste  <»f  things  yet 
had  a  reverent  esteem  and  re«pict  for  them. 
Upotj  this  account  therefore  it  was  that  thr^e 
pilgrims  got  not  much  hurt  here.  Tnie, 
there  were  some  of  the  baser  sort  that  could 
see  no  more  than  a  mole  nor  understand  no 
more  than  a  beitst, — these  had  no  reverence 
for  these  men,  nor  took  notice  of  their  valour 
and  advetitures. 


CHAPTER   XIII. 

Tht'  Pili/riuiJi  hill  Giant  I)ei>pitir  and  Ai'.*  H'ij'r,  and  totalli/  dimnlidt   hi.*  rn.illf 

ceed  to  the  Delectable  Mounlaitis. 


Th'ij  pro- 


Wkll,  the  time  drew  on  that  the  pilgrims 
unHt  go  on  their  way  ;  therefore  they  prei>ared 
tor  tljeir  journey.  They  sent  for  their  friends; 
tliey  ronlerred  with  them ;  they  had  some  time 
M't  apart  therein  to  commit  each  other  to  the 
protection  of  their  Prince.  There  were  again 
that  brought  them  of  such  things  as  they  had 
that  were  fit  for  the  weak  and  the  strong,  for 
the  women  and  the  men,  and  so  luded  them 
with  such  things  as  were  necessarj'.  -Vets 
x.xviii.  10.  Then  they  .set  forward  on  their 
way,  and  their  friends  accompanying  them  so 
tar  as  was  convenient,  they  again  committetl 
e:ieh  other  to  the  protection  of  their  King, 
ind  departed. 

They,  therefore,  that  were  of  the  pilgrims' 
C'lmpany  went  on,  and  .Mr.  Great-heart  went 
lieforr  them;  now  the  women  and  children 
being  weakly,  they  were  forced  to  go  as  they 

•T»:i'  rrfrn  fob»erTM  the  Rcr.  .Mr.  Soott)  to  the 
'  '      i'   •  V^y  '"'  "onjp  liiijf   tx-forc  the   Kcvo- 

1  ■  I'V  which  mony  nominal  Pr<)t<'»f.-»nU 
mrtf  ilrawn  A*itJe.  and  nunil>«rii  nf  chiMrvn  rduoAlp'l 
fti  the  |>rinol|>lc«  of  (l»rknrM  itn>l  •nppntitinn.  Thr 
.'•TDur  •Oil  frown  of  (he  printw  iin<l  hi<  party  oporainl 
M  powerfully  tb»t  wurlUly  men  in  grner*!  jirlilrtl  (•> 


could  bear;  by  this  means  Mr.  Ready-to-halt 
and  Mr.  Feeblo-mimI  had  more  to  sympathize 
with  their  condition. 

When  they  were  gone  from  the  townsmen, 
and  when  their  friemls  had  bid  them  farewell, 
they  quickly  came  to  the  place  where  Faithful 
was  put  to  death  :  therefore  they  made  a  stand, 
and  thanked  Him  that  ha<l  enabled  him  to 
bear  his  cross  .>io  well;  and  the  rather  b«'<-ause 
they  now  found  that  they  had  a  benefit  by 
such  a  man's  snflVrings  lus  he  was.  They 
went  on,  therefore,  after  this,  a  g<H)d  w.iy 
further,  talking  of  Christian  ami  Faithful, 
and  how  Hopeful  joined  himself  to  Chri'liac 
and  that  Faiihfiil  was  dead. 

Ni>w  they  were   come   up   the   bill    I 
where  the  silver  mine  was  whi<"h  t<M(k   1' 
off  from  his  pilgrimage,   and   into  whieh.  aj« 
some  thinb.  By-ends  fell  and  i-.tMi.  .1    whire- 

Ihp  impoaition  ;  hut  »cvcral  |< 

ronfortniitii,  •«  well  »fl  in  lh<    ! 

rniiiH'iit  •prvi'-'-  n*   th'«  fri-i* 

writinif',  in  <  ■ 

thr  •tlhrrrti'  •    ' 

wrrc   r»pntii»il»    ■  >-  »■   iho   plat 

furtnp«l  for  the  rv  •  -  ..  >a  Brilaia 


230 


BUNYAN'S  COMPLETE   WORKS. 


fore  tliey  considered  that.  But  when  they 
were  come  to  the  old  monument  that  stood 
over  against  the  hill  Lucre— to  wit,  to  the 
pillar  of  salt  that  stood  also  within  the  view 
of  Sodonl  and  its  stinking  lake— they  mar- 
velled, as  did  Christian  before,  that  men  of 
tliat  knowledge  and.  ripeness  of  wit,  as  they 
were,  sliould  be  so  blind  as  to  turn  aside  here. 
Only  they  considered  again  that  nature  is  not 
affected  with  the  harms  that  others  have  met 
with,  especially  if  that  thing  upon  which  they 
look  has  nn  attracting  virtue  upon  the  foolish 
eye. 

I  saw  now  that  they  went  on  till  they  came 
to  the  river  that  was  on  this  side  of  the  De- 
lectable Mountains— to  the  river  where  the 
fine  trees  grow  on  both  sides,  and  whose  leaves, 
if  taken  inwardly,  are  good  against  surfeits, 
(Ps.  xxiii.;)  where  the  meadows  are  green  all 
the  year  long  and  where  they  might  lie  down 
safely.  By  this  river  side,  in  the  meadows, 
there  were  cotes  and  folds  for  sheep,  a  house 
built  for  the  noixrishing  and  bringing  up  those 
lambs,  the  babes  of  those  women  that  go  on 
pilgrimage.  Also  there  was  here  one  that  was 
entrusted  with  them,  who  could  have  compas- 
sion and  could  gather  these  lambs  with  his 
arm  and  carry  them  in  his  bosom,  and  that 
could  gently  lead  those  tliat  were  with  young. 
Heb.  V.  2 ;  Isa.  Ixiii.  Now  to  the  care  of  this 
man  Christiana  admonished  her  four  daugh- 
ters to  commit  their  little  ones,  that  by  these 
waters  they  might  be  housed,  harboured,  suc- 
coured, and  nourished,  and  that  none  of  them 
might  be  lacking  in  time  to  come.  This  man, 
if  any  of  them  go  astray  or  be  lost,  will  bring 
them  back  again ;  he  will  also  bind  up  that 
wliich  was  broken  and  will  strengthen  them 
that  are  sick.  Jer.  xiii.  4;  Ezek.  xxxiv.  11,  16. 
Here  they  will  never  want  meat,  drink,  and 
clothing ;  here  they  will  be  kept  from  thieves, 
and  robbers ;  for  this  man  will  die  before  one 
of  those  committed  to  his  trust  shall  be  lost. 
Besides,  here  they  shall  be  sure  to  have  good 
nurture  and  admonition:  and  shall  be  taught 
to  walk  in  right  paths;  and  that,  you  know,  is 
a  favour  of  no  small  account. 

Also  here,  a.s  you  see,  are  delicate  waters, 
pleasant  meadows,  dainty  flowers,  variety  of 
trees,  and  such  as  bear  wholesome  fruit — fruit 
not  like  that  which  Matthew  eat  of,  that  fell  over 
the  wall  out  of  Beelzebub's  garden ;  but  fruit 

*  Here  we  frequently  find  our  author  speaking  of 
our  Lord  and  S.aviour  as  Man.  He  excels  in  this.  It 
were  to  be  wished  thut  authors  and  preachers  wrote 


that  procurcth  health  where  there  is  none,  and 
that  continueth  and  increaseth  where  it  is.* 

So  they  were  content  to  commit  their  little 
ones  to  him ;  and  that  which  was  also  an  en- 
couragement to  them  so  to  do  was,  that  all  this 
was  to  be  at  the  charge  of  the  King ;  and  so 
was  an  hospital  to  young  children  and  orphans 

Now  they  went  on :  and  when  they  were 
come  to  By-path  Meadow,  to  the  stile  over 
which  Christian  went  with  his  fellow  Hopeful, 
when  they  were  taken  by  Giant  Despair  and 
put  into  Doubting  Castle,  they  sat  down  and 
consulted  what  was  best  to  be  done ;  to  wit, 
now  they  were  so  strong,  and  had  got  such  a 
man  as  Mr.  Great-heart  for  their  conductor, 
whether  they  had  not  best  to  make  an  attempt 
upon  the  giant,  demolish  his  castle,  and  if 
there  were  any  pilgrims  in  it  to  set  them  at 
liberty,  before  they  went  any  further.  So  one 
said  one  thing,  and  another  said  to  the  contrary. 
One  questioned  if  it  was  lavv^ful  to  go  ujion  un- 
consecrated  ground ;  another  said  they  might, 
provided  their  end  was  good.  But  Mr.  Great- 
heart  said.  Though  that  assertion  offered  last 
cannot  be  universally  true,  yet  I  have  a  com- 
mandment to  resist  sin,  to  overcome  evil,  to 
fight  the  good  fight  of  faith :  and,  I  pray,  with 
whom  should  I  fight  this  good  fight  if  not  with 
Giant  Despair  ?  I  will  therefore  attempt  the 
taking  away  of  his  life  and  the  demolishing  of 
Doubting  Castle.  Then  said  he,  "  Who  will 
go  with  me  ?"  Then  said  old  Honest,  "  /  will," 
"And  so  we  will  too,"  said  Chi'istiana's  four 
sons,  Matthew,  Samuel,  James,  and  Joseph, 
for  they  were  young  men  and  strong.  1  John 
ii.  13,  14. 

So  they  left  the  women  on  the  road,  and 
with  them  Mr.  Fceble-hiind  and  Mr.  Ready-to- 
halt  with  his  crutches,  to  be  their  guard  until 
they  came  back ;  for  in  that  place,  though 
Giant  Despair  dwelt  so  near,  they  keeijing  in 
the  road,  "  a  little  child  might  lead  them." 
Isa.  xi.  6. 

So  Mr.  Great-heart,  old  Honesty  and  the  four 
young  men  went  to  go  up  to  Doubting  Castle 
to  look  for  Giant  Desjjair.  When  they  came 
at  the  castle  gate  they  knocked  for  entrance 
with  an  unusual  noise.  With  that  the  old 
giant  comes  to  the  gate,  and  Difiidence  his  wife 
follows.  Then  said  he,  "  Who  and  what  is  he 
that  is  so  hardy  as  after  this  manner  to  molest 
the  Giant  Despair?     Mr.  Great-heart  replied, 

and  spake  more  frequently  of  the  manhood  of  Jesus, 
who  was  a  perfect  Man,  like  unto  us  in  all  things  ex, 
cept  sin. 


TIIK   I'llJ HUM'S  PR 


"It  is  I,  Great-heart,  one  of  the  Kiiijr  of  the 
Celestial  Country's  conduetors  of  j»il;^riiii!4  to 
their  plaee ;  and  I  demand  of  thee  that  thou 
open  lliy  jjates  for  my  entrance;  prepare  thy- 
self also  to  fight,  for  I  am  come  to  take  away 
thy  lieail  and  to  dentolish  Doubting  Castle." 

Now  (Jiant  Despair,  because  he  wa.H  a  giant, 
thou^'lil  no  man  could  overcome  him;  and 
iU;aiu  lhoui,'ht  he,  "Since  hcn-toftire  I  have 
made  a  conipiest  of  angels,  sliall  CJreat-hrart 
make  me  afruiil?"  So  he  harnessed  himself 
and  went  out:  he  had  a  cap  of  steel  upon  his 
head,  a  breastplate  of  fire  girded  to  him,  and 
he  came  out  in  iron  shoes  with  a  great  club  in 
his  hand.  Then  these  si.x  men  nuule  up  to 
him.  and  beset  him  behind  and  before:  also 
when  Dillidence,  the  giantess,  came  up  to  help 
him.olil  Mr.  Honest  cut  her  down  at  one  blow. 
Then  they  fought  for  their  lives,  and  Oiant 
Despair  wa.s  brought  down  to  the  ground,  but 
wiu  very  loth  to  die;  he  struggle*!  hard,  and 
had,  :Ls  they  say,  ius  nuiny  liv<>s  aa  a  cat ;  but 
(Jreat-heart  was  his  deatii,  for  he  left  him  n<tt 
11  he  had  severed  his  heutl  from  his  shoulders.* 

Then  they  fell  to  demolishing  Doubting 
':istle;  and  that,  you  know,  might  with  ease 
be  done,  since  (liant  Despair  was  dead.  They 
were  seven  days  in  destroying  of  that:  and  in 
it,  of  pilgrims,  they  found  one  Mr.  Desjiond- 
eney,  almost  stiirveil  to  death,  and  one  Much- 
afniid,  his  daughter;  tlu'se  two  they  saved 
ulive.  liut  it  would  have  made  you  w«mder  to 
have  seen  the  dead  lNxlie«  that  lay  here  and 
there  in  the  nustle-yard,  and  how  full  of  dead 
men's  bones  the  duntri-on  w;w. 

When. Mr.  (ir  :ind  his  companions 

bad  perfornuHl  t:  i,  they  took  Mr.  De- 

>ondenry,  ami  his  daughter  Muili-afraid  into 

eir  protection;  for  they  were  honest  iM-oplc, 
liough  they  were  prisoners  in  Doubting  Castle 
tothMtlfiant  Dt-spair.     They  in.  !       .. 

look  with  th'-m  th>«  head  of  tli' 
Ixnly  they  '  1  under  a  In  .ii>  ■■!  -l.nu  -,) 

and  down  i  i  and  to  tlc-ir  roinjiaiiions 

.'ley  came,  and  showed  them  what  they  had 
.  «ne.  Now  when  Fceblc-mind  and  Ueady-to- 
:ilt  saw  that  it  wsis  the  hea<l  of  Giant  Despair 

•  Wlt«t  mnnot   nr»»l-h*«rt  4«?     Whnt   foitU   not 


•rd  of  the  Spiri*.  wh)»h  i*   ■  <J«v.| ; 

vi.    IT;)    r 
i.  fbail  b«    . 
•  !r.4ul,  nball  b«  rvacuvU.    ua  (wr  iuu(«  wt  Vir«atl-tivikri'« 
iouip»ajr ! 


indeetl, 

N.jw  CI 

the  viol,  and  h< 

lute;  so,  since  ti 


•.>.•■;  1 

merry 
u  upon 
.Mercy  upon  the 
1)  merry  disposed, 
she  playinl  them  a  lesson,  and  Keady-to-halt 
w«mUi  dance.  Sj  he  took  Despondency's 
daughter,  nanunl  Much-afraid,  by  the  hand, 
and  to  daneing  they  went  in  the  road.  True, 
he  could  Hot  dance  without  one  crutch  in  his 
bund;  but  I  promise  you  he  footed  it  well; 
aliio,  the  girl  wius  to  be  commende<l,  f'lr  -he 
answered  the  music  handsomely. 

A"  for  Mr.  Desponilency,  the  musi^  \\iL-»  tioi 
much  to  him ;  he  was  for  feeding  laiic/r  than 
dancing,  for  that  he  wits  almost  starv<-<l.  S<i 
Christiana  gave  him  some  of  her  i)"«tle  of 
spirits  for  present  relief,  a!id  then  pr-pared 
him  something  to  eat ;  and  in  a  little  timu  the 
old  gentleman  came  to  himself,  and  be^n  U\ 
be  finely  revived. 

Now  I  saw  in  my  dream  wheu  all  these 
things  were  finished  .Mr.  (Jreat-heart  toek  the 
headof  Ciiant  Despair  and  set  it  upon  a;Milu  by 
the  highway  side,  right  over  :igain^t  a  pillar 
that  Christian  erected  for  a  caution  to  pilgrims 
that  came  after  to  take  heed  of  entering  into 
his  grounds. 

Then  he  writ  under  it,  upon  a  marble  >'»ono. 
these  verses  following: 

"This  is  tho  head  of  him  whose  name  only 
In  former  time  diii  pilgrims  (crrify. 
His  ca^tlo's  down,'}'  uiid  Diffidvncv,  \x\*  wife, 
liruvo  .MuntiT  Orcatht'iirt  has  bcrcfl  of  life. 
Dos|)ondvaoy,  his  daughter  Much-nfrnid, 
Urcat-hi'art  for  thtiu  nl.iu  the  luiiii  has  play'd 
Who  hereof  doubts,  if  ho'll  but  ca«t  bis  eye 
I'p  hither,  may  his  scruples  «nii«fy. 
This  head  also,  when  doul'^ 
Uoth  show  from  frar  they  i 

When  th«Ke  men  had  thus  bravely  showed 
themselves  against  Doubting  ("a-tle  and  had 
slain  Gi:int  Despair,  tliey  went  CnrwaT-ii,  aud 
went  on  till  they  came  to  the  D.  i-un- 

taius,  where  Christian  and   Hoi    ..   -bed 

UiomsclveM  with  the  varieties  of  the  placo. 
They  also  ac«|uainted  themselves  with  the 
shejiherds  there,  who  welcomed  them,  as  they 


f  The  following  lines  oont*in  an 
and  dcMf^e  partieular  regard: 


'ullV 


■I. 

.»a. 

<*in, 

in. 


Kao«llcnt  remark  !  praj  mind  it. 


232 


BUNYAN'S  COMPLETE   WORKS. 


had  done  Cliristian  before,  un  .o  the  Delectable 
Mountains. 

Now  the  shepherds  seeing  so  great  a  train 
follow  Mr.  Great-heart,  (for  with  him  they 
were  well  acquainted,)  they  said  unto  him, 
"Good  sir,  you  have  got  a  goodly  company 
here;  pray  where  did  you  find  all  these  ?" 

Great-heart. 

"  First,  here  is  Christiana  and  her  train, 
Her  sons  and  her  sons'  wives,  who,  like  the  wain 
Keep  by  the  Pelt,  and  do  by  compass  steer 
From  sin  to  grace,  else  they  had  not  been  here. 
Next  here's  old  Honest  come  on  pilgrimage; 
Ready-to-halt  too,  who,  I  dare  engage. 
True-hearted  is,  and  so  is  Feeble-mind, 
Who  willing  was  not  to  be  left  behind. 
Despondency,  good  man,  is  coming  after, 
And  su  also  is  Much -afraid,  his  daughter; 
May  we  have  entertainment  here,  or  must 
We  further  go  ?     Lot's  know  whereon  to  trust." 

Then  said  the  shepherds,  This  is  a  comfort- 
able company ;  you  are  welcome  to  us,  for  we 
have  for  the  feeble  as  for  the  strong:  our 
Prince  has  an  eye  to  what  is  done  to  the  least 
of  these,  (Matt.  xxv.  40;)  therefore  infirmity 
must  not  be  a  block  to  our  entertainment.  So 
they  had  them  to  the  palace  doors,  and  then 
said  unto  them,  "  Come  in,  Mr.  Feeble-mind ; 
come  in,  Mr.  Ready-to-halt;  come  in,  Mr.  De- 
spondency, and  Miss  Much-afraid,  his  daughter. 
These,  Mr.  Great-heart,"  said  the  shepherds  to 
the  guide,  "  we  call  in  by  name,  for  that  they 
are  most  subject  to  draw  back ;  but  as  for  you 
and  the  rest  that  are  strong,  we  leave  you  to 
your  wonted  liberty."  Then  said  Mr.  Great- 
heart,  "  This  day  I  see  that  grace  doth  shine 
in  your  faces,  and  that  you  are  my  Lord's 
shepherds  indeed:  for  that  you  have  not 
pushed  these  diseased  neither  with  side  nor 
shoulder,  but  have  rather  strewed  their  way 
into  the  palace  with  flowers,  as  you  should." 
Ezek.  xxxiv.  21. 

So  the  feeble  and  weak  went  in,  and  Mr. 
Great-heart  and  the  rest  did  follow.  When 
they  were  also  set  down,  the  shepherds  said  to 
those  of  the  weaker  sort.  What  is  that  you 
would  have?  For,  said  they,  all  things  must 
he  managed  here  to  be  the  supporting  of  the 
weak  as  well  as  the  warning  of  the  unruly. 

So  they  made  them  a  feast  of  things  easy  of 
digestion  and  that  were  pleasant  to  the  palate 
and  nourishing ;  the  which  when  they  had  re- 
ceived, they  went  to  their  rest,  each  one  re- 
spectively unto  his  proper  place.  When  morn- 
i/ig  was  come,  because  the  mountains  were 
high  and  the  day  clear,  and  because  it  was  the 


custom  of  the  shepherds  to  show  the  pilgrims, 
before  their  departure,  some  rarities,  therefore, 
after  they  were  ready  and  had  refreshed  them- 
selves, the  shepherds  took  them  out  into  the 
fields  and  showed  them  first  what  they  had 
showed  to  Christian  before. 

Then  they  had  them  to  some  new  places. 
The  first  was  Mount  Marvel,  where  they  looked 
and  beheld  a  man  at  a  distance  that  tumbled 
the  hills  about  with  words.  Then  they  asked 
the  shepherds  what  that  should  mean?  so  they 
told  them  that  this  man  was  the  son  of  one  Mr. 
Great -grace,  [of  whom  you  read  in  the  first 
part  of  the  records  of  the  Pilgrim's  Progress,\ 
and  he  is  set  there  to  teach  pilgrims  how  to 
believe  down  or  to  tumble  out  of  their  way 
what  difficulties  they  should  meet'  with,  by 
faith.  Mark  xi  23,  24.  Then  said  Mr.  Great- 
heart,  "  I  know  him ;  he  is  a  man  above  many." 

Then  they  had  them  to  another  place,  called 
Mount  Innocence :  and  there  they  saw  a  man 
clothed  in  white,  and  two  men.  Prejudice  and 
Ill-will,  continually  casting  dirt  upon  him. 
Now,  behold  the  dirt,  whatsoever  they  cast 
at  him,  would  in  a  little  time  fall  ofi"  again, 
and  his  garment  would  look  as  clear  as  if  no 
dirt  had  been  cast  thereat.  Then  said  the  pil- 
grims, What  means  this?  The  shepherds 
answered,  This  man  is  named  Godly-man,  and 
the  garment  is  to  show  the  iunocency  of  his 
life.  Now,  those  that  throw  dirt  at  him  are 
such  as  hate  his  well-doing ;  but  as  you  see  the 
dirt  will  not  stick  upon  his  clothes,  so  it  shall 
be  with  him  that  lives  truly  innocent  in  the 
world.  Whoever  they  be  that  would  make 
such  men  dirty,  they  labour  all  in  vain ;  for 
God,  by  that  a  little  time  is  spent,  will  cause 
that  their  innocence  shall  break  forth  as  the 
light  and  their  righteousness  as  the  noonday. 

Then  they  took  them  and  had  them  to 
Mount  Charity,  where  they  showed  them  a 
man  that  had  a  bundle  of  cloth  lying  before 
him,  out  of  which  he  cut  coats  and  garments 
for  the  poor  that  stood  about  him;  yet  his 
bundle  or  roll  of  cloth  was  never  the  less. 
Then  said  they,  What  should  this  be?  This 
is,  said  the  shepherds,  to  show  you  that  he  that 
has  a  heart  to  give  of  his  labour  to  the  poor 
shall  never  want  wherewithal.  "  He  that 
watereth  shall  be  watered  himself."  And  the 
cake  that  the  widow  gave  to  the  prophet  did  not 
cause  that  she  had  ever  the  less  in  her  barrel. 

They  had  them  also  to  the  2ilace  where  they 
saw  one  Fool  and  one  Want-wit  washing  of 
an  Ethiopian,  with  an  intention  to  make  hini 
white;   but  the  more  they  washed   him   the 


THE  PILGRIM'S  PROGRESS. 


233 


hhicker  lie  wiis.  Tliev  then  a-skod  the  shep- 
henls  what  that  shouUl  mean?  8<)  they  loM 
them,  sayiijjr,  Thus  shall  it  be  with  the  vile 
person  ;  all  means  used  to  pet  sueh  a  one  a 
guud  name  shall  in  conclusion  tend  but  to 
make  him  more  abominable.  Thus  it  was 
with  the  I'harisees,  and  t-o  it  shall  be  with  all 
hypocrites. 

Then  said  Mercy  llie  wile  of  Matthew,  to 
Christiana  her  mother,  I  would,  il  it  mipht  be, 
Bee  the  hole  in  the  hill,  or  that  commonly 
culled  the  by-way  to  hell.  So  lier  mother 
brake  her  mind  to  the  shepherds.  Then  they 
went  to  the  door,  (it  was  on  the  side  of  an  hill,) 
and  they  opened  it  and  bid  Mercy  hearken 
awhile.  So  she  hearkened  and  heard  one  say- 
ing, "Cursed  be  n>y  father  for  holding  of  my 
feet  back  from  the  way  of  peace  and  life  I" 
And  another  said,  "Oh  that  I  hail  been  torn 
in  pieces  before  I  had,  to  save  my  life,  lost  my 
-  >ul!"  And  another  said,  "If  I  were  to  live 
ajrain,  how  would  I  deny  myself  rather  than 
come  to  this  place  I"  Then  there  was  as  if  the 
\<ry  earth  j^roaned  and  (piaked  under  the  feet 
r  this  young  wonian  for  fear,  so  she  looked 
white  and  came  trenibling  away,  .saying, 
■  lUessed  be  he  and  she  that  is  delivered  from 
tirw  place!" 

Now  when  the  .shoi)herds  had  shown  them 
all  these  things,  then  they  had  them  back  to 
the  palace,  and  entertained  them  with  what 
the  house  would  afford:  but  Mercy,  being  a 
young  and  breeding  woman,  longed  for  .some- 
thing that  she  saw  there,  but  was  :ishamed  to 
'.'k.  Her  mother-in-law  then  iu<ked  what  she 
ailed,  for  she  l<x)ked  as  one  not  well.  Then 
said  Mercy,  There  is  a  looking-ghuss  hangs  up 
in  the  dining-room,  otV  which  I  caniKit  take 
my  mincl;  if  therefore  I  have  it  not,  I  think  I 
hall  miscarry.  Then  .said  her  mother,  I  will 
K-ntion  thy  want^  to  the  shepherds,  and  they 
'ill  not  deny  it  thee.  But  she  .said,  I  nm 
u.'>hamed  that  these  men  should  know  that  I 
longed.  Nay,  my  daughter,  said  she,  it  is  no 
shame,  but  a  virtue,  to  long  for  such  a  thing  as 
that.  S<j  Mercy  said,  Then,  mother,  if  you 
please,  ask  the  »hcpherds  if  they  are  willing 
I',  sell  it. 

Now  the  glaaa  veas  one  of  a  thousand.  It 
would  present  a  man,  one  way,  with  his  own 
featurcM  exactly  ;  and  turn  it  but  another  way, 
L!id  it  would  show  oa)  the  very  face  and  ni- 


•  Oh  wb»c  »  blc- 
(■  O'xI.  »•>  »»  n<.'. 

prii-  :■   I'   ■'■ 


•■'T  the  WorJ 

.'.   il,  and  lu 

■  1,1  ikl.  uiitvr   iU)>j(<!     Ixivo  to 

il  tu  Mty  «i(b  D  ivi<l,   '  I  hara 


militude  of  the  Prince  of  the  pilgrims  himselC 

;   Yes,  I  have  talked  with  them  that  can  tell,  and 

[  they  have  said  that  they  have  seen  the  very 

I  croVvn  of  thorns  upon  his  head  by  looking  in 

that  gliLss;   they   have  therein   al.so  seen   the 

holed  in  his  hands,  in  his  feet,  and  his  side. 

Yea,  such  an  excellency  is  there  in  that  glami 

that  it  will  show  him  to  one  where  they  h<i^e 

a  mind  to  see  him,   whetlier   living  or   «leal, 

whether  in  earth  t)r  in  heaven,  whether  in  a 

state   of     humiliation,    or    in    his   exaltation, 

whether  coming  to  suHer  or  coming  to  reign.* 

Janu's  i.  23-*J5;  I  (Jhr.  xiii.  12;  2  Cor.  iii.  13. 

Chri.stiana  therefore  went  to  the  shepherda 
apart,  (now  the  names  of  the  shepherds  were 
Knowledge,  Kxperirnee,  Watchful,  and  Sin- 
cere,) and  said  unto  them.  There  is  one  of  my 
daughters,  a  breeiling  wuiiian,  that,  I  think, 
doth  long  for  something  that  she  hath  seen  in 
this  house,  and  she  thinks  she  should  miscarry 
if  she  should  by  you  be  denied. 

Kr perk  nee.  Call  her,  call  her:  she  shall 
assuredly  have  what,  we  can  helj)  her  to.  So 
they  called  her,  and  said  to  her,  Mercy,  what 
is  that  thing  thou  wouldst  have?  Then  she 
blushed  and  said,  The  great  glass  that  hangs 
uj)  in  the  dining-room.  So  Sincere  ran  and 
fetched  it,  and  with  a  joyful  consent  it  was 
given  her.  Then  she  bowed  her  head  and 
gave  thanks,  and  .said,  Hy  this  I  know  that  I 
have  obtained  favr»ur  in  your  eyes. 

They  al.so  gave  to  the  other  young  women 
such  things  as  they  desired,  and  to  their  hus- 
bands great  commendations  for  that  they  had 
joined  with  Mr.  Great-heart  to  the  slaying  of 
Giant  Despair  and  the  demolishing  of  Doubt- 
ing Castle.f  .Vbout  Christiana's  neck  the 
shepherds  put  a  bracrlet,  and  so  they  did 
about  the  necks  of  her  four  daughters;  also 
they  put  earrings  in  their  ears  and  jewels  on 
their  foreheads. 

When  they  were  minded  to  go  henco  they  let 
them  go  in  peace,  but  gave  not  to  thcrr  thase 
certain  cautions  which  before  were  given  to 
Christian  and  his  companion.  The  reiu^on  ^a» 
for  that  these  had  CJreat-heart  to  be  theii 
guide,  who  waa  one  that  was  well  acquainted 
with  things,  and  so  could  give  them  their 
cautions  more  seasonable;  to  wit,  even  then 
when  the  danger  wa-s  nigh  the  approaching. 
What    cautions  Christian   and    his  com  pan* 

loniced  for  thy  Miration,  0  Lord."  P>.  cxlx.  1T4.  Tbi« 
i*  a  «proial  mark  of  a  graoioui  voul. 

I  No  j(u<i(l  lbin((,  done  in  the  name  and  to  the  glory 
of  Chriti,  (hall  be  forgotten  of  him,  nor  go  unrawanM 
br  him. 


234 


BUN  VAN'S  COMPLETE   W0B:ES. 


ion  bad  received  of  the  shepherds  they  had 
also  lost  by  that  the  time  wns  come  that  they 
had  ueed  to  jiut  them  in  practice.  "W'herefore, 
here  was  the  advantage  that  this  company  had 
over  the  other. 

From  hence  they  went  on  singing,  and  they 
said — 


'  Behold,  how  fitly  are  the  stages  set 

For  their  relief  that  pilgrims  are  bcsome, 
And  how  they  us  receive  without  one  let, 

That  make  the  other  life  the  mark  and  hornet 
What  novelties  they  have  to  us  they  give, 
That  we,  though  pilgrims,  joyful  lives  may  live. 
They  do  upon  us,  too,  such  things  bestow 
That  show  we  pilgrims  are  where'er  we  go." 


CHAPTER    XIV. 

The  comjycmy  joined  by  Mr.  Valiant-for-truth  and  Mr.  Standfast.  —  They  pass  over  the 
Enchanted  Gh-ound. — A  description  of  Madam  Bubble. 


"Whex  they  were  gone  from  the  shepherds 
they  quickly  came  to  the  place  where  Chris- 
tian met  with  one  Turn-away,  that  dwelt  in 
the  town  of  Apostacy.  Wherefore  of  him  Mr. 
Great-heart,  their  guide,  did  now  put  them  in 
mind,  saying,  This  is  the  place  where  Chris- 
tian met  with  one  Turn-away,  who  carried 
with  bim  the  character  of  his  rebellion  at  bis 
back.  And  this  I  have  to  say  concerning  this 
man — be  would  hearken  to  no  counsel,  but 
once  a-falliug,  persuasion  could  not  stop  bim. 
When  he  came  to  the  place  where  the  cross 
and  the  sepulchre  was,  be  did  meet  with  one 
that  did  bid  bim  look  there,  but  be  gnashed 
with  his  teeth  and  stamped,  and  said  he  was 
resolved  to  go  back  to  bis  own  town.  Before 
be  came  to  the  gate  he  met  with  Evangelist, 
who  offered  to  lay  bands  on  bim  to  turn  him 
into  the  way  again.  But  this  Turn-away  re- 
sisted bim,  and  having  done  much  despite  unto 
him,  be  got  away  over  the  wall,  and  so  escaped 
his  band. 

Thtti  they  went  on;  and  just  at  the  place 
where  Little-faith  formerly  was  robbed  there 
stood  a  man  with  his  sword  drawn  and  his  face 
all  bloody.  Tlien  said  Mr.  Great-heart,  What 
art  thou  ?  The  man  made  answer  saying,  I 
am  one  whose  name  is  Valiant-for-truth ;  I  am 
a  pilgrim,  and  am  going  to  the  Celestial  City. 
Now,  as  I  was  on  my  way  there  were  three 
men  that  did  beset  me,  and  propounded  unto 
me  these  three  things :  Whether  I  would  be- 
come one  of  them,  or  go  back  from  whence  I 
came,  or  die  upon  the  place?  To  the  first  I 
answered,  I  had  been  a  true  man  a  long  season, 
and  therefore  it  could  not  be  expected  that  I 
should  now  cast  in  my  lot  with  thieves.  Prov. 
i.  10,  19.     Then  they  demanded  what  I  would 

*  Truth  will  make  a  man  valiant:  and  valour  for 
truth  will  make  a  pilgrim  fight  with  wild-headed,  in- 
aonsiderate,  and  pragmatic  opposers.    The  blood  he 


say  to  the  second  ?  So  I  told  them  of  the  place 
from  whence  I  came ;  bad  I  not  found  incom- 
modity  there,  I  bad  not  forsaken  it  at  all ;  but 
finding  it  altogether  unsuitable  to  me  and  very 
unprofitable  for  me,  I  forsook  it  for  this  way. 
Then  they  asked  what  I  said  to  the  third? 
And  I  told  them  my  life  cost  more  dear  fai 
than  that  I  should  ligbtly  give  it  away.  Be- 
sides, you  have  nothing  to  do  to  put  things  to 
my  choice  ;  wherefore  at  your  peril  be  it  if  you 
meddle.  Then  these  three — to  wit,  Wild-head, 
Inconsiderate,  and  Pragmatic — drew  upon  me, 
and  I  also  drew  upon  them.  So  we  fell  to  it, 
one  against  tbree,  for  the  space  of  three  bours. 
They  have  left  upon  me,  as  you  see,  some  of 
the  marks  of  their  valour,  and  have  also  car- 
ried away  wdtli  them  some  of  mine.  They  are 
but  just  now  gone:  I  suppose  they  might,  as 
the  saying  is,  bear  your  horse  dash,  and  so 
they  betook  themselves  to  flight. 

Great-heart.  But  here  was  great  odds,  three 
against  one. 

Valiant-for-truth.  'Tis  true:  but  little  or 
more  are  nothing  to  him  that  has  the  truth  on 
bis  side ;  "  Though  an  host  should  encamp 
against  me,"  said  one,  "my  heart  shall  not 
fear :  though  war  shall  rise  against  me,  in  this 
will  I  be  confident,"  &c.  Besides,  said  he,  I 
have  read  in  some  records  that  one  man  has 
fought  an  drmy :  and  bow  many  did  Samson 
slay  witli  the  jawbone  of  an  ass?* 

Then  said  the  guide.  Why  did  you  not  cry 
out,  that  some  might  have  come  in  for  your 
succour  ? 

Valiant-for-truth.  So  I  did  to  my  King,  who 
I  knew  could  bear  me  and  afford  invisible 
help,  and  that  was  enough  for  me.f 

loses  in  such  a  battle  is  his  honour,  the  scars  he  gets 
are  his  glory. 

f  Enough  indeed.  He  who  is  engaged  for  God'f 
truth  shall  never  want  God's  help. 


THE  riLGiuyrs  prooress. 


236 


Then  said  Great-heart  to  Mr.  Valiiuit-for- 
truth,  Thiiu  hitst  worthily  behavi-il  tliysolf;  lot 
me  see  the  sword.  So  ho  showed  it  him. 
When  he  had  taken  it  into  his  hand  and 
l<x)ked  thereon  a  while,  he  said,  Ua,  it  i.s  a 
right  Jerusalem  blade. 

VaiUtnt-for-trufh.  It  is  so.  Let  a  man  have 
one  of  thi-se  blades,  with  a  hand  to  wield  it 
and  skill  to  use  it,  and  he  may  venture  npon 
an  aiij^el  witli  it.  He  need  not  fear  it.s  holdiiif: 
if  he  ean  but  tell  how  to  lay  on.  Ita  ed^e  will 
never  blunt.  It  will  cut  llesh  and  bones,  and 
»oul  and  !<pirit,  and  all. 

Ortat-hfiirt.  Ihit  you  fought  a  great  while  ; 
I  wonder  you  were  not  weary. 

Vit/innt-f'itr-tnith.  I  fought  till  my  sword  did 
cleave  to  my  hand,  and  then  they  were  Joineil 
together,  iw  if  a  sword  grew  out  of  my  arm  : 
aid  when  the  blood  run  through  my  Hngers, 
ulien  I  fought  with  most  courage.* 

Urfiil-hoirf.  Thou  hiust  done  well ;  thou  Inust 
"  resisted  unto  blood,  striving  against  sin ;" 
ihou  shalt  abide  by  us  and  come  in  and  go  out 
with  us,  for  we  are  thy  companions. 

Then  they  took  him  and  washed  his  wounds, 
md  gave  him  of  what  they  had  to  refresh  him, 
md  so  they  went  together.  Now  as  they  went 
m,  because  Mr.  Great-heart  was  delighted  in 
him,  (for  he  loved  one  greatly  that  he  found  to 
be  a  man  of  his  hamls,)  antl  because  there 
were  in  company  them  that  were  feeble  and 
weak,  therefore  he  questioned  with  him  about 
many  things ;  as,  first,  what  countryman  he 
was? 

Valiant-for-tritth.  I  am  of  Dark -land,  for 
tilt  n-  I  wjw  born,  and  there  my  father  and 
mother  are  still. 

Dark-land  I  said  the  guide;  doth  not  that  lie 
,M  (ti..  H.ii...  ■■,■■■, r  w;!ii  tiu-  .itv  .,(■  l).-struc- 

1  •  ■  '■r.,r-rrii'it.  'I  .'S  u  ilotli.  .NoW  that 
wlii.li  ( ;iu>.i»d  me  to  come  on  pilgrimage  was 
tiii^:  \vi'  li;i'l  Mr.  Ttll-trne  cfime  into  our 
IMrts,  and  he  told  ii**  alMiiit  what  Christian  had 
l»no  llint  went  from  the  city  of  Destruction — 
namely,  how  he  had  fornaken  his  wife  nnd 
children,  and  had  betaken  himself  to  a  pil- 


*                            >f(,  when  hand  and  heart  art  ta- 

H».;'   i.    :m  1   (ho    iwufil    -•  ■  <l   to   both!      0  jro 

iriiiiiiKT*  and  Inkrsarn  .    who   will   lainrljr 

K-  to  up  or  I  i'V  iho  barter 

.  .  tniih,  I-'  I ' 

tT 
(O  ..„ 
ml  la«!.  i*  I.      kM«    lUs)   ti->  iiul  riiUT    tlitu  iU»  ^>^lf^ltUl'» 

path  l>j   Cbrtnl,   wt)  U  the  gat*.     The/  do  ift  ice 


grim's  life.  It  was  also  eonlKUiitly  reported 
how  he  had  killed  a  .serp'ent  tl;at  did  come  out 
to  resist  him  in  hid  joiirney.  and  liow  ho  got 
through  to  whitlier  ho  intendeil.  Il  was  also 
told  what  welcome  he  had  to  all  his  Lord's 
lodgings,  especially  when  he  came  to  the  gates 
of  the  Celestial  City  ;  for  there,  said  the  man, 
he  was  receivetl  with  s<iund  of  trumpet,  by  a 
company  of  shining  ones.  He  told  it  also  how 
all  the  belli  in  the  city  <lid  ring  for  joy  at  his 
reception,  and  what  golden  garnu'ntM  he  waa 
cIothe«l  with;  with  many  other  things  that 
now  I  shall  forbear  to  relate.  In  a  word,  that 
nuin  so  told  the  story  of  Christian  and  his 
travels  that  my  heart  fell  into  a  burning  heat 
to  be  gone  after  him:  nor  could  father  or 
mother  stay  me.  S)  I  got  from  them,  and  am 
come  thus  far  on  n>y  way. 

Great-heart.  You  came  in  at  the  gate,  did 
you  not? 

Vtilianf-/or-trufh.  Yes,  yes;  for  the  .same 
man  ak<o  told  us  that  all  would  be  nothing  if 
we  did  not  begin  to  enter  this  way  at  tin-  gate.f 

Look  you,  said  the  guide  to  Christiana,  the 
pilgrimage  of  your  husband,  and  what  he  has 
gotten  thereby,  is  spread  abroad  far  and  near. 

Vnliant-for-truth.  Why,  is  this  Christian's 
wife? 

Grcat-hrnrl,  Yes,  that  it  is;  and  these  are 
also  her  four  sons. 

.  Va/iant-/or-truth.  What!  ami  going  on  pil- 
grimage too? 

Great-heart.  Yes  verily,  they  are  following 
after. 

Vidiant-for-truth.  It  glads  mo  at  heart;  g«Hxi 
man!  how  joyful  will  he  be  when  he  shall  see 
them  that  would  not  go  with  him  to  enter  bo- 
fore  him  at  the  gates  into  the  Celestial  City! 

Great-heart.  Without  doubt  it  would  be  a 
comfort  to  him ;  for,  next  to  the  joy  of  tieeing 
Iiimself  there,  it  will  be  a  joy  to  meet  there 
his  wife  and  children. 

Vii!i(in(-jor-tnith.  Hut,  now  you  are  n\xn\ 
that,  pniy  let  me  hear  your  opinion  aliout  it. 
Some  make  a  question  whether  we  shall  know 
one  another  when  we  are  there. 

Great-heart.  Do  they  tliink  they  shall  know 

ihemtelven  qaito  lof t,  mined,  bopelea*  and  wratehcd ; 
their  hi'art*  are  not  hroken  for  *in  :   ' 
not  •>«<t»in  l>_v  rt-cfivinff  Chrlit  a»   tli 
t<\  '••  *innrr<.     Kul  tb'-r  • 

»!:  .    i  not  rrccirini;  nor  li<  ', 

th«>  »o..ii  Ull  awajr.  Thi»  i«  tho  rr.n-.;i  „•.  i:..«  m- 
qutrr,  I>id  yuu  come  In  at  tb«  {aio?  A  quniion  m% 
ou|{ht  to  put  to  oartelTM  asd  b«  fnUj  ■atitfl<J 
about. 


236 


BUNYAN'S  COMPLETE  WORKS. 


themselves  then,  or  that  they  shall  rejoice  to 
Bee  themselves  in  that  bliss?  and  if  they  think 
they  shall  know  and  do  these,  why  not  know 
others,  and  rejoice  in  their  welfare  also?  Again, 
since  relations  are  our  second  self,  though  that 
Btate  will  be  dissolved,  yet  why  may  it  not  be 
rationally  concluded  that  we  shall  be  more 
glad  to  see  them  there  than  to  see  they  are 
wanting? 

Valiant-for-truth.  Well,  I  perceive  where- 
abouts you  are  as  to  this.  Have  you  any  more 
things  to  ask  me  about  my  beginning  to  come 
on  pilgrimage?* 

Great-heart.  Yes:  was  your  father  and 
mother  willing  that  you  should  become  a  pil- 
grim? 

Valiaiii-for-truth.  Oh  no;  they  used  all 
means  imaginable  to  persuade  me  to  stay  at 
home. 

Great-heart.  What  could  they  say  against 
it? 

Valiant-for-truth.  They  said  it  was  an  idle 
life ;  and,  if  I  myself  were  not  inclined  to  sloth 
and  laziness,  I  would  never  countenance  a  pil- 
grim's condition. 

Great-heart.  And  what  did  they  say  else? 

Valiant-for-truth.  Why,  they  told  me  that  it 
was  a  dangerous  way :  yea,  the  most  dangerous 
way  in  the  world,  say  they,  is  that  which  the 
pilgrims  go. 

Great-heart.  Did  they  show  you  wherein  tltis 
way  is  dangerous? 

Valiant-for-truth.  Yes;  and  that  in  many 
particulars. 

Great-heart.  Name  some  of  them. 

Valiant-for-truth.  They  told  me  of  the  slough 
of  Despond  wherein  Christian  was  wellnigh 
smothered.  They  told  me  that  there  were 
archers  standing  ready  in  Beelzebub  Castle  to 
shoot  them  who  should  knock  at  the  Wicket- 
gate  for  entrance.  They  told  me  also  of  the 
wood  and  dark  mountains,  of  the  hill  Diffi- 
culty, of  the  lions,  and  also  of  the  three 
giants,  Bloody-man,  Maul,  and  Slay-good; 
they  said,  moreover,  that  there  was  a  foul 
fiend  haunted  the  Valley  of  Humiliation ;  and 
that  Christian  was  by  him  almost  bereft  of 
life.  Besides,  said  they,  you  must  go  over  the 
Valley  of  the  Shadow  of  Death,  where  the 
hobgoblins  arc,  where  the  light  is  darkness, 
where  the  way  is  full  of  snares,  pits,  traps, 
and  gins.  They  told  me  also  of  Giant  De- 
spair, of  Doubting  Castle,  and  of  the  ruin  the 
pilgrims  met  with  there.     Further,  they  said 

*  A  sound  Christian  is  not  afraid  to  be  examined 
M»4  sifted  to  the  bottom,  for  he  can  give  a  reason  of 


I  must  go  over  the  Enchanted  Ground, 
which  was  dangerous.  And  that  after  all 
this  I  should  find  a  river,  over  which  I 
should  find  no  bridge;  and  that  that  river 
did  lie  betwixt  me  and  the  Celestial  Country. 

Great-heart.  And  was  this  all? 

Valiant-for-truth.  No :  they  also  told  me  that 
this  way  was  full  of  deceivers,  and  of  pei-soua 
that  lay  in  wait  there  to  turn  good  men  out  of 
their  path. 

Great-heart.  But  how  did  they  make  that 
out? 

Valiant-for-truth.  They  told  me  that  Mr. 
Worldly-wdseman  did  lie  there  in  wait  to  de- 
ceive. They  also  said  that  there  were  For- 
mality and  Hypocrisy  continually  on  the  road. 
They  said  also  that  By-ends,  Talkative,  or  De- 
mas  would  go  near  to  gather  me  up ;  that  the 
Flatterer  would  catch  me  in  his  net ;  or  that, 
with  green-headed  Ignorance,  I  would  presume 
to  go  on  to  the  gate,  from  whence  he  was  sent 
back  to  the  hole  that  was  in  the  side  of  the 
hill,  and  made  to  go  the  by-way  to  hell. 

Great-heart.  I  promise  you  this  was  enough 
to  discoui-age  thee.  But  did  they  make  an  end 
there? 

Valiant-for-truth.  No — stay.  They  told  me 
also  of  many  that  tried  that  way  of  old,  and 
that  had  gone  a  great  way  therein,  to  see  if 
they  could  find  something  of  the  glory  there 
that  so  many  had  so  much  talked  of  from  time 
to  time ;  and  how  they  came  back  again  and 
befooled  themselves  for  setting  a  foot  out  of 
doors  in  that  path,  to  the  satisfaction  of  the 
country.  And  they  named  several  that  did  so, 
as  Obstinate  and  Pliable,  Mistrust  and  Timor- 
ous, Turn-away  and  old  Atheist,  with  several 
more;  who,  they  said,  had  some  of  them  gone 
far  to  see  what  they  could  find,  but  not  one  of 
them  found  so  much  advantage  by  going  as 
amounted  to  the  weight  of  a  feather. 

Great-lieart.  Said  they  any  thing  more  to 
discourage  you? 

Valiant-for-truth.  Yes:  they  told  me  of  one 
Mr.  Fearing,  who  was  a  pilgrim :  and  how  he 
found  his  way  so  solitary  that  he  never  had  a 
comfortable  hour  therein;  also  that  Mr.  De- 
spondency had  like  to  have  been  starved 
therein;  yea,  and  also  (which  I  had  almost 
forgot)  Christian  himself,  about  whom  there 
has  been  such  a  noise,  after  all  his  ventures 
for  a  celestial  crown,  was  certainly  drowned  in 
the  black  river,  and  went  never  a  foot  further, 
however  it  was  smothered  up. 

the  hope  that  is  in  him.  He  knows  why  and  where- 
fore he  commenced  a  pilgrim. 


THE  PILGRIM'S  PROGRESS. 


237 


Creat-heart.  \\\<\  ditl  none  of  these  things 
discourage  you  ? 

Valiant-fur-truth.  No:  they  seemed  as  so 
many  nutliin*^  to  me. 

Grent-hmrt    How  came  that  nbout? 

Va/iant-jor- truth.  Why,  I  still  bolioved  \vli:it 
>rr.  Tell-true  had  said,  and  that  carried  nie 
beyond  thcin  all. 

Qrtat-henrt.  Then  this  was  your  victory, 
even  your  faith. 

I'a/l'tiit-for-trufh.  It  was  so:  I  believed,  and 
therefiire  came  out,  got  into  the  way,  fought 
all  that  set  thenjsclvcs  against  me,  and  by  be- 
lieving am  come  to  this  place,* 

"  Who  wrotilil  truo  valour  icc, 

Lot  hiiu  cotuo  hitluT  ; 
Olio  horo  will  coiiitlant  be, 

Como  wind,  coiuo  weather; 
Thcro'»  no  di:icuuraf;ciuci)t 
Shall  utikko  him  uiicc  relent 
Ilia  fir»t  nvuw'd  intent 

To  bo  a  pilgrim. 

"  Whoso  hesel  hiiu  round 

Wi(h  di.imal  storic!<, 
Do  but  theniselveti  confound— 

Hi«  strength  tho  uioro  is; 
No  lion  can  him  fright, 
IIu'll  with  a  giant  fi^jht. 
But  ho  will  have  a  right 

To  be  a  pilgrim. 

"  Hobgoblin  nor  foul  fiend 

Can  daunt  his  spirit ; 
He  knows  ho  at  the  end 

Shall  life  inherit. 
Then,  fancies,  fly  away, 
He'll  not  fear  what  men  say, 
He'll  labour  night  and  day 

To  bo  a  pilgrim." 

By  this  time  they  were  got  to  the  En- 
chanted (iriiund,  where  the  air  naturally 
tended  to  make  one  drow.sy:  and  that  place 
ytas  all  grown  over  with  brierx  and  thorns, 
excepting  here  and  there  where  was  an  en- 
chanted arbour,  U|>on  which  if  a  man  »'\U,  or 
in  which  if  a  man  sleeps,  'tis  a  qui-stion,  say 
•>»>me,  whether  ever  he  shall  rise  or  wake  again 
in  this  world.  Over  this  forest,  therefore,  they 
went,  both  QUO  and  another:  and  Mr.  Ureut- 

*  Horv  wa  •««  that  ralianl  soldier*  of  Christ  Mcribo 
ail  to  the  exeroiso  of  faith.  Thoy  set  out  with  faith, 
and  they  hold  on  and  hold  out  by  bclioring.  Thus 
they  give  all  the  glory  to  Chriit,  who  is  tho  ohjcot, 
author,  affd  finisher  of  faith. 

I  Old  pilgrims,  ye  who  hare  set  out  well  and  go  on 
welt  for  a  long  season,  oonsider   ye   are  yet  in  the 


heart  went  before,  for  that  he  was  the  guide^ 
and  Mr.  Valiant-for-truth  came  behind,  being 
rear-guard,  for  fear  lest  peradventure  some 
fiend,  or  dragon,  or  giant,  or  thief  should  fall 
upon  their  rear,  and  so  do  mischief.  They 
went  on  here,  each  man  with  his  sword  drawn 
in  his  hand,  for  they  knew  it  was  a  dangerous 
place.  Al.HO  they  cheered  up  one  another  aa 
well  as  they  could;  Feeble-mind,  Mr.  CJreat- 
heart  commanded,  should  come  up  after  him, 
and  Mr.  Despondency  was  under  the  eye  of 
Mr.  Valiant.t 

Now  they  had  not  gone  far  but  a  great  mist 
and  darkness  fell  upon  them  all,  so  that  they 
could  scarce,  for  a  great  while,  one  see  the 
other;  wherefore  they  were  forced  for  some 
time  to  feel  for  one  another  by  words,  for  they 
walked  not  by  sight. t  lUit  any  one  must 
think  that  hero  was  but  sotry  going  for  tho 
best  of  them  all,  but  how  much  the  worse  waa 
it  for  the  women  and  children,  who  both  of 
feet  and  heart  were  al.so  but  tender !  Yet 
nevertheless  so  it  wa.s  that  through  the  en- 
couraging words  of  him  that  led  in  the 
front,  and  of  him  that  brought  them  up  be- 
hind, they  made  a  i)retty  good  shift  to  wag 
along. 

The  way  was  also  here  very  wearisome, 
through  dirt  and  slabbincss.  Nor  was  there 
on  all  thi.s  ground  so  much  aa  one  inn  or  vic- 
tualling-house wherein  to  refresh  the  feebler 
sort,  lli're  therefore  was  grunting,  and  puff- 
ing, and  sighing:  while  one  tumbleth  over  a 
bush,  another  sticketh  fast  in  the  dirt ;  and 
the  children,  some  of  them,  lost  their  shoes  in 
the  mire:  while  one  cries  out,  "  I  am  down;" 
and  another,  "Ho!  where  arc  you?"  and  a 
third,  "The  bushes  have  got  such  fast  hold 
on  me,  I  think  I  cannot  get  away  from 
them." 

Then  they  came  to  an  arbour,  warm  and 
promising  much  refreshing  to  the  pilgrims,  f»ii 
it  was  finely  wrought  above  head,  beautified 
with  greens,  furnished  with  benches  and  set- 
tles. It  had  in  it  a  soft  couch  where  the  weary 
might  lean.  This,  you  must  think,  all  thingi^ 
considered,  was  tempting,  for  the  pilgrims 
already  began  to  be  foiled  with  the  liadne?Mi 
of  the  way ;  but  tliere  was  not  one  of  them 

world,  which  is  enchanted  ground.  Know  yoar  daa« 
gcr  of  seeking  rest  here  or  sleeping  in  aay  of  iU  ep> 
chanting  arbours. 

I  Though  feelings  may  be  lost,  light  seem  to  fail, 
and  comforts  forsake  us,  yet  faith  shall  supply  the 
want  of  all.  Like  Moses,  we  shall  endure,  MeiDg  bl» 
«' tntisiblc.   Hob.  xi.  27. 


238 


BUNYAN'S  COMPLETE   WORKS. 


that  made  so  much  as  a  motion  to  stop  there. 
Yea,  for  aught  I  could  perceive,  they  contin- 
ually gave  so  good  heed  to  the  advice  of  their 
guide,  and  he  did  so  faithfully  tell  them  of 
dangers,  and  of  the  nature  of  dangers  when 
they  were  at  them,  that  usually,  when  they 
were  nearest  to  them,  they  did  most  pluck  up 
their  spirits  and  hearten  one  another  to  deny 
the  flesh.*  The  arbour  was  called  the  Sloth- 
ful's  Friend,  on  purpose  to  allure,  if  it  might 
be,  some  of  the  pilgrims  there  to  take  up  their 
rest  when  weary. 

I  saw  then  in  my  dream  that  they  went  on 
in  this  their  solitary  ground  till  they  came  to 
a  place  at  which  a  man  is  apt  to  lose  his  way. 
Now,  though  when  it  was  light  their  guide 
could  well  enough  tell  how  to  miss  those  ways 
that  led  wrong,  yet  in  the  dark  he  was  put  to 
a  stand :  but  he  had  in  his  pocket  a  map  of  all 
ways  leading  to  or  from  the  Celestial  City; 
wherefore  he  struck  a  light,  (for  he  never  goes 
also  without  his  tinder-box,)  and  takes  a  view 
of  his  book  or  map,  which  bids  him  be  careful 
in  that  place  to  turn  to  the  right  hand.  A.nd 
had  he  not  here  been  careful  to  look  'n  his 
map  they  had  in  all  probability  been  smoth- 
ered in  the  mud ;  for  just  a  little  befo^fe  them, 
and  that  at  the  end  of  the  cleanest  way  too, 
was  a  pit,  none  knows  how  deep,  full  of  noth- 
ing but  mud,  there  made  on  purpose  to  destroy 
the  pilgrims  in. 

Then  thought  I  with  myself.  Who  that  goeth 
on  pilgrimage  but  would  have  one  of  these 
maps  about  him,  that  he  may  look  when  he  is 
at  a  stand  which  is  the  way  he  must  take? 

Tiiey  went  on,  then,  in  this  Enchanted 
Ground  till  they  came  to  where  there  was  an- 
other arbour,  and  it  was  built  by  the  highway 
side.  And  in  that  arbour  there  lay  two  men, 
whose  names  were  Heedless  and  Too-bold. 
These  two  went  thus  far  on  pilgrimage ;  and 
here,  being  wearied  with  their  journey,  sat 
down  to  rest  themselves,  and  so  fell  fast  asleep. 
When  the  pilgrims  saw  them  they  stood  still 
and  shook  their  heads,  for  they  knew  that  the 
sleepers  were  in  a  pitiful  case.  Then  they  con- 
sulted what  to  do,  whether  to  go  on  and  leave 
them  in  their  sleep,  or  step  to  them  and  try 
to  awake  them.     So  they  concluded  to  go  to 

♦"Deny  yourselves,"  is  the  word  of  Christ.  The 
slothfulnoss,  case,  and  desires  of  the  flesh  must  be  de- 
nied, or  danger  will  inevitably  ensue.  To  gratify  the 
flesh  is  to  destroy  the  Spirit's  comfort,  if  not  the  soul's 
salvation. 

t  It  is  the  duty,  and  will  be  the  practice,  of  pil- 
gr'ms  to  strive  to  be  insti  imental  to  the  good  of  others. 


them  and  awake  them — that  is,  if  they  could  ; 
but  with  this  caution,  namely,  to  take  heed 
that  themselves  did  not  sit  down  nor  embrace 
the  offered  benefit  of  that  arbour.f 

So  they  went  in  and  spake  to  the  men,  and 
called  each  by  his  name,  (for  the  guide,  it 
seems,  did  know  them,)  but  there  was  no  voice 
nor  answer.  Then  the  guide  did  shake  th(^m 
and  do  what  he  could  to  disturb  them.  Then 
said  one  of  them,  "  I  will  pay  you  when  I  take 
my  money."  At  which  the  guide  shook  his 
head.  "  I  will  fight  so  long  as  I  can  hold  my 
sword  in  my  hand,"  said  the  other.  At  that 
one  of  the  children  laughed. 

Then  said  Christiana,  What  is  the  meaning 
of  this?  Then  the  guide  said.  They  talk  in 
their  sleep ;  if  you  do  strike  them,  or  beat 
them,  or  whatever  else  you  do  unto  them,  they 
will  answer  you  after  this  fashion  ;  or,  as  one 
of  them  said  in  old  time,  when  the  waves  of 
the  sea  did  beat  upon  him,  and  he  slept  as  one 
upon  the  mast  of  a  ship,  "  When  I  do  awake, 
I  will  seek  it  yet  again."  Prov.  xxiii.  34,  35. 
You  know  when  men  talk  in  their  sleep  they 
say  any  thing,  but  their  words  are  not  gov- 
erned either  by  faith  or  reason.  There  is  an 
in  coherency  in  their  words  now,  even  as  there 
was  before  betwixt  their  going  on  pilgrimage 
and  their  sitting  down  here.  This  then  is  the 
mischief  on't  when  heedless  ones  go  on  pil- 
grimage, twenty  to  one  but  they  are  served 
thus.  For  this  Enchanted  Ground  is  one  of 
the  last  refuges  that  the  enemy  to  pilgrims  has ; 
wherefore  it  is,  as  you  see,  placed  almost  at  the 
end  of  the  way,  and  so  it  standeth  against  us 
with  the  more  advantage.  For  when,  thinks 
the  enemy,  will  these  fools  be  so  desirous  to  sit 
down  as  when  they  are  wearj^  ?  And  at  what 
time  so  likely  for  to  be  weary  as  when  they  are 
almost  at  their  journey's  end  ?  Therefore  it  is, 
I  say,  that  the  Enchanted  Ground  is  placed  so 
nigh  to  the  land  of  Beulah,  and  so  near  the  tud 
of  their  race.  Wherefore,  let  pilgrims  look  to 
themselves,  lest  it  happens  to  them  as  it  hath 
done  to  these,  that,  as  you  see,  are  fallen  asleep, 
and  none  can  aw'ake  them.J 

Then  the  pilgrims  desired,  with  trembling, 
to  go  forward ;  only  they  prayed  their  guide  to 
strike  a  light,  that  they  might  go  the  rest  of 

But  at  the  same  time  it  behooves  them  to  take  heed  to 
themselves  and  watch,  lest  they  catch  harm  from  them 
and  their  conduct. 

J  What  a  sound  sleep  of  infatuation  hath  this  en- 
chanting world  cast  many  a  professor  into  !  They  are 
proof  against  all  warnings,  and  dead  as  to  any  mean« 
of  arousing  them. 


Tin:  PILGRIM'S  PROCRESS. 


239 


ilit'lr  way  \>y  the  lu'lp  of  the  light  of  a  hmtern. 
So  he  struck  a  light,  and  they  went  by  the  help 
of  that  through  the  rest  of  this  way,  though  the 
darkiiervs  wiis  very  great.*  2  Pet.  i.  19. 

IJut  tlie  c-hiUlreu  began  to  be  sorely  weary, 
and  they  cried  out  unto  llini  tliat  lovcth  pil- 
grims to  make  their  way  more  comftirtable. 
tHJ,  by  that  they  had  gone  a  little  further,  a 
wind  arose  that  drove  away  the  fog;  so  the  air 
became  more  cleiir.  Yet  they  were  not  otF,  by 
mucii,  of  tfte  Knchantetl  (iround,  but  only  now 
they  c«>uldsee  one  anotlier  better,  and  aUo  the 
way  wherein  they  .should  walk. 

Now,  when  they  were  almost  at  the  end  of 
tlii.s  ground  they  i>erceive<l  that  a  little  before 
them  Wius  a  solemn  noise  of  one  that  wjus  much 
concerned.  So  they  went  on  and  looked  before 
then> ;  and  behold,  they  saw,  as  they  thought, 
a  man  upon  his  knees,  with  hands  and  eyes 
lifted  up,  and  speaking,  lus  they  thought,  earn- 
estly to  i>ne  that  was  above.  Tliey  <lrew  nigh, 
but  could  not  tell  what  he  said ;  so  they  went 
Mtftly  till  he  had  done.  When  he  had  done, 
he  got  up  and  U'gan  to  run  towards  the  Celes- 
tial City.  Then  Mr.  Great-heart  calletl  after 
him,  saying,  "S»ho,  friend,  let  us  have  your 
coujpany,  if  you  go,  as  I  .suppose  you  do,  to 
the  CeU-stial  City."  So  the  man  st<»pped,  and 
they  came  up  to  him  :  but  so  stHUi  lus  Mr.  Hon- 
est saw  him  he  said,  I  know  this  man.  Then 
said  Mr.  Valianl-for-truth,  '' IVythee,  who  is 
it  ?"  *'  'Tis  one  (said  he)  that  conu>s  from  where- 
alxnit-s  I  dwelt ;  his  name  is  Standfitst ;  he  is 
certainly  a  right  gcKid  pilgrim." 

S)  they  came  up  one  to  another;  and  pri»s- 
ontly  Mr.  Standfast  siiid  to  old  Honest,  "Ho! 
father  Honest,  are  you  there?"  "Ay,  (said 
he,)  that  I  am,  as  sure  as  you  are  there." 
"Right  glad  am  I  (said  Mr.  Standfa.st)  that  I 
have  found  you  on  this  road."  "  .\nd  as  glad 
anj  I  (said  the  other)  that  I  espie<l  you  on  your 
knees."  Then  Mr.  Standfast  blushe<l  and  said, 
"But  why,  did  you  see  me?"  "Yes,  that  I 
did,  (quoth  the  other,)  and  with  my  heart  was 
I  glad  at  the  sight."  "  Why,  what  did  you 
think?"  said  Standfast.  "Think!  (.siiid  old 
Honest,)  what  should  I  think?  I  thought  wc 
bad  an  honest  man  UfMin  the  nmd,  therefore 
we  shtiuld  have  his  company  by  and  by."  "  If 
you  thought  not  aniL-w,  how  ha|>py  am  I !  but 
if  I  be  not  as  I  should,  'tis  I  alone  must  bear 
H."     "That  is  true,  (said  the  other,)  but  your 

*  Tb«  word  of  Qod  U  lb«  onljr  light  to  dirwst  our 
tt«p«.  Tie  who  nrglccU  tbit  i*  m  fo»l.  lie  who  tets 
■p  and  looks  for  Mtjr  other  light  to  dirv«(  him  i»  uumJ. 
ftad  k —  -  ti  ••  what  bo  do«». 


fear  doth  further  confirm  me  that  things  are 
right  betwixt  the  Prince  of  pil;;rims  and  your 
soul :  for  he  saith, '  Blessetl  is  the  man  that  fear- 
eth  always,' "t 

Valii>nt-jor-truth.  Well  but,  brother,  I  jiray 
thee  It'll  us  what  was  it  that  was  the  cause  of 
thy  bring  upon  thy  knees  even  now?  Was  it 
for  some  obligations  laid  by  s|K>cial  mercioa 
upon  thee,  or  how  ? 

iHanil/ii.'^t.  Why,  we  are,  as  you  sec,  upon 
the  Enchanted  (iround;  and  as  I  was  oomini: 
along  I  was  musing  with  niyself  of  what  a  dan- 
gerous nature  the  road  in  this  place  was,  and 
how  many  that  had  come  even  thus  far  on 
pilgrimage  had  here  been  Htopi»ed  and  been 
destroyed,  I  thought  also  of  the  manner  of 
death  with  which  this  place  destroyeth  men. 
Those  that  die  here  die  of  no  violent  distem- 
per :.the  death  which  such  do  die  is  not  grievous 
to  them ;  for  he  that  goeth  away  in  a  sleep  be- 
gins that  journey  with  desire  and  pleasure: 
yea,  such  ac«iuie.sce  in  the  will  of  that 
disease. 

Then  Mr,  Honest,  interrupting  of  him,  said, 
Did  you  see  the  two  men  asleep  in  the 
arbour? 

SlandfaM.  Ay,  ay,  I  saw  HeeiUess  ;uid  also 
Too-bold  there;  and  for  aught  I  know,  that 
there  they  will  lie  until  they  rot,  (Prov.  x.  7;) 
but  let  me  go  on  with  my  tale :  As  I  was  thus 
nitising,  as  I  said,  there  was  one  in  pleasant 
attire,  but  old,  who  pri>sent«il  herself  unto  me, 
and  ollered  me  three  things— to  wit,  her  Ixxly, 
her  purse,  and  her  bed.  Now  the  truth  is,  I 
was  both  weary  and  sleepy:  I  am  also  as  poor 
as  an  owlet,  and  that  perhaps  the  witch  knew. 
Well,  I  repulsed  her  once  and  twice;  but  she 
put  by  my  repulses  and  smiled.  Then  I  began 
to  be  angry,  but  she  mattered  that  nothing  at 
all.  Then  she  made  ofTi-rs  agai?i,  and  said,  If 
I  would  be  ruled  by  her  she  would  make  mo 
great  and  happy:  for,  said  she,  I  am  the  mis- 
tress of  the  world,  and  men  arc  made  happy 
by  me.  Then  I  aske<l  her  name,  and  she  told 
me  it  was  Madam  Hubble.  This  set  me  fur- 
ther from  her,  but  she  still  followed  n>e  with 
enticements.  Then  I  bet<K)k  me,  as  you  se«, 
to  my  knees,  and  with  haniLs  lifted  up  and 
cries,  I  prayed  to  Him  that  luul  said  he  would 
help.  So  just  as  you  came  up  the  gentlewoman 
went  her  way.  Then  I  ■■••';•'•'••'  '■■  "vt? 
thanks  for  this  great  dt  1  v 

t  tl«  who  femreth  »lw«jpi  will  pr»y  crennorr.  Tb« 
frar  of  the  heart  will  bring  pilgrim*  on  their  kne««. 
Ho  who  fear*  U>  b«  or  go  wrong  will  f  rajr  t«  b«  Ml 
right, 


240 


BUNYAN'S  COMPLETE   WORKS. 


believe  she  intended  no  good,  but  rather  sought 
to  make  a  stop  of  me  in  my  journey.* 

Honest  Without  doubt  her  designs  were 
bad.  But  stay,  now  you  talk  of  her  methinks 
I  either  have  seen  her  or  have  read  some  story 
of  her. 

Standfast.  Perhaps  you  have  done  both. 

Honest.  Madam  Bubble!  is  she  not  a  tall, 
comely  dame,  something  of  a  swarthy  com- 
plexion? 

Standfast.  Right,  you  hit  it ;  she  is  just  such 
an  one. 

Honest.  Doth  she  not  speak  very  smoothly, 
and  give  you  a  smile  at  the  end  of  every  sen- 
tence ? 

Standfast.  You  fall  right  upon  it  again,  for 
these  are  her  actions. 

Honest.  Doth  she  not  wear  a  great  jjurse  by 
her  side?  and  is  not  her  hand  often  in  it  fipger- 
ing  her  money,  as  if  that  was  her  heart's  de- 
light? 

Standfast.  'Tis  jilst  so :  had  she  stood  by  all 
this  while  you  could  not  more  amjjly  have  set 
her  forth  before  me  and  have  better  described 
her  features. 

Honest.  Then  he  that  drew  her  jjicture  was  a 
good  limner,  and  he  that  wrote  of  her  said  true. 

Great-heart.  This  woman  is  a  witch ;  and  it 
is  by  virtue  of  her  sorceries  that  this  ground  is 
enchanted  :  whoever  doth  lay  their  head  down 
in  her  lap  hud  as  good  lay  it  down  upon  that 
block  over  which  the  axe  doth  hang ;  and  who- 
ever lays  tlieir  eyes  upon  her  beauty  are 
counted  the  enemies  of  God.  James  iv.  4;  1 
John  ii.  14,  15.  This  is  she  that  maintaineth 
in  their  splendour  all  those  that  are  the  ene- 
mies of  pilgrims.  Yea,  this  is  she  that  hath 
brought  oif  many  a  man  from  a  pilgrim's  life. 
She  is  a  great  gossipper;  she  is  always,  both 
she  and  her  daughters,  at  one  pilgrim's  heels 
or  another,  now  commending  and  then  pre- 
ferring the  excellencies  of  this  life.  She  is  a 
bold  and  impudent  slut ;  she  will  talk  with  any 
man.  She  always  laughs  poor  pilgrims  to 
scorn,  but  highly  commends  the  rich.  If  there 
be  one  cunning  to  get  money  in  a  place,  she 
will  speak  well  of  him  from  house  to  house. 
She  loveth  banquetting  and  feasting  mainly 

*  0  pilgrims !  beware  of  this  Madam  Bubble.  Know 
and  consider  well  that  ye  have  a  nature  exactly  suited 
to  accept  of  her  offers  and  to  fall  in  love  with  her 
promises.  The  riches,  honours,  and  pleasures  of  the 
world,  what  mortal  can  withstand  or  who  can  forego 
them?  No  one  but  he  who  sees  more  charms  in  Jesus, 
more  glory  in  his  cross,  and  more  comfort  in  the  en- 
joyment of  his  love  and  presence,  and  therefore  is 
oontinually  looking  and  crying  to  him,  '•  Turn  away 


well ;  she  is  always  at  one  full  taole  or  another. 
She  has  given  it  out  in  some  places  that  she  is 
a  goddess,  and  therefore  some  do  worship  her. 
She  has  her  time  and  open  places  of  cheating ; 
and  she  will  say,  and  avow  it,  that  none  can 
show  a  good  comparable  to  hers.  She  prom- 
iseth  to  dAvell  with  children's  children  if  they 
would  but  love  and  make  much  of  her.  She 
Avill  cast  out  of  her  purse  gold  like  dust  in 
some  places  and  to  some  persons.  She  loves  to 
be  sought  after,  spoken  Avell  of,  ahd  to  lie  in 
the  bosoms  of  men.  She  is  never  weary  of 
commending  her  commodities,  and  she  loves 
them  most  that  think  best  of  her.  She  will 
joromise  crowns  and  kingdoms  if  they  will  but 
take  her  advice;  yet  many  hath  she  brought  to 
the  halter,  and  ten  thousand  times  more  to  hell. 

Oh !  said  Standfast,  what  a  mercy  it  is  that 
I  did  resist  her !  for  whither  might  she  have 
drawn  me?t 

Gi-eat-heart.  Whither!  nay  none  but  God 
knoAvs.  But,  in  general,  to  be  sure  she  would 
have  drawn  thee  into  "  many  foolish  and  hurt- 
ful lusts,  which  drown  men  in  destruction  and 
perdition."  1  Tim.  vi.  9.  It  was  she  that  set 
Absalom  against  his  father,  and  Jeroboam 
against  his  master.  It  was  she  that  persuaded 
Judas  to  sell  his  Lord,  and  that  prevailed  with 
Demas  to  forsake  the  godly  pilgrim's  life :  none 
can  tell  of  the  mischief  that  she  doth.  She 
makes  variance  betwixt  rulers  and  subjects, 
betwixt  parents  and  children,  betwixt  neigh- 
bour and  neighbour,  betwixt  a  man  and  his 
wife,  between  a  man  and  himself,  betwixt  the 
flesh  and  the  spirit.  Wherefore,  good  master 
Standfast,  be  as  your  name  is,  and  "  when  you 
have  done  all,  stand." 

At  this  discourse  there  was  among  the  pil- 
grims a  mixture  of  joy  and  trembling;  but  at 
length  they  brake  out  and  sang — 

"  What  danger  is  the  pilgrim  in  ! 

How  many  are  his  foes  ! 
How  many  ways  there  are  to  sin 

No  living  mortal  knows. 
Some  in  the  ditch  spoil'd  are,  yea  can 

Lie  tumbling  in  the  mire! 
Some,  though  they  shun  the  frying-pan, 

Do  leap  into  the  fire." 

mine  eyes  from  beholding  vanity.  Instruct  my  soal 
in  thy  way.  Keep  me  closely  following  thee.  Lord, 
thou  art  the  portion  of  my  soul !" 

■}■  In  the  experience  of  this  most  excellent  man  we 
see  verified  God's  faithfulness  in  upholding  and  bring 
ing  off  more  than  conquerors  all  who  "call  upon  him 
in  the  day  of  trouble  !"  Oh  for  an  increase  of  precious 
faith,  to  overcome  the  world,  and  to  pass  through  it,  in 
pursuit  of  a  nobler  portion,  as  strangers  and  jilgrims  I 


rsIHllKDSTDAWA  AW© 


111^®YDKT1H!E  VALLEY  ®FTM1ES1H1A©®W©F  ©EATIHl.       ^ 


THE  PILGRIM'S  PROGRESS. 


241 


CllArTEU    XV. 

The  Pilijrtin-'  unict  at  the  Laud  of  Jieuluh,  ulitre  they  wait  for  the  iruiiimoii/<  of  tJulr 
King. —  Christiana  and  several  of  her  compauiuits  pass  the  river,  and  are  admitted  into 
the  City  of  God. 


Ai-TKli  tliis  I  boheltl  until  they  were  come 
jiito  the  hind  uf  Hculah,  where  the  8un  shinetii 
night  and  diiy.  Hero,  because  they  were  wear)-, 
they  bet«K)k  themselves  a  while  to  rest:  ami 
heeau.se  this  country  wa.s  common  for  pilgrims, 
and  becau-i-  tli-^e  orchards  and  vineyards  that 
were  here  Ixlmigcd  to  the  Kin>;  of  the  Celestial 
Country,  therefore  they  were  lieensetl  to  make 
bold  with  any  of  his  things.  Hut  n  little 
while  soon  refreshed  them  here,  for  the  bells 
did  so  rin^,  and  the  trumpets  continually 
sounding  so  nu'loiliously,  that  they  could  not 
sleep;  and  yet  they  received  lus  much  ret*; ash- 
ing as  if  they  slcjit  their  sleep  never  so  soundly, 
llurc  aUo  all  the  noise  of  them  that  walked  in 
'lie  streets  wa.H,  ''  More  pilgrims  are  to  come  to 
wn.''  And  another  would  answer,  saying, 
Ami  s<>  many  went  over  the  water  and  were. 
L  in  at  the  golden  gates  to-day."  They  would 
opy  again,  "There  is  now  a  legion  of  shining 
on«ft  just  come  to  town,  by  wiiich  we  know 
that  there  are  more  pilgrims  upon  the  road; 
f-'f  hero  they  cunie  to  wait  for  them  and  eom- 
a  them  after  tlioir  sorrow."  Then  the  pil- 
gi  I  walked  to  and  fro:  but  how 

Wi  <\\  tilled  with  celestial  visions ! 

In  liii-  heard  nothing,  sjiw  nothing, 

felt  noi  i  nothing,  tasted  nothing  that 

was  otfensivo  to  their  stomach  or  mind;  only 
when  they  tasted  of  the  water  of  the  river  over 
whi<-h  they  were  to  go  they  thought  that  tju^ted 
a  little  bitterish  to  the  palate,  but  it  proved 
ftweot  when  it  was  down. 

I  i^ru  was  a  record  kept  of  the 

n;i  •  i.ut  had  been  pilgrims  of  old, 

and  a  history-  of  all  the  famous  actii  that  they 
had  done.  It  wiw  here  also  much  discoursed 
how  the  river  to  some  ha8  it*«  tlowings,  and 
what  ebbings  it  hjis  had  while  others  have  gone 
over.  It  has  l)een  in  a  manner  dry  for  some,  , 
while  it  has  overtlowcil  it.s  hanks  tor  others. 

Ill  this  place  the  children  of  the  town  would 
go  into  the  King's  gardens  and  gather  nosegays  \ 
for  the  pilgrims,  and  bring  them  to  them  with  ' 
affection.  Here  also  grew  camphire,  and  spike-  | 
nanl,  saffron,  calamiLs,  and  cinnamon,  with  all  ' 
U»e  trees  of  frankincen.se,  myrrh,  luid  aloes, 
with  all  chief  spices.  With  these  the  pilgrima'  , 
chamU'rs    were    jH-rfumed   while   thiv   .,t:ivi-.l 


here,  and  with  these  were  their  bodies  anoint- 
ed to  prepare  them  to  go  over  the  river  when 
the  time  apjiointed  waa  come. 

Now  while  they  lay  here  and  waited  for  the 
good  hour  there  was  a  noise  in  the  town  that 
there  was  a  post  come  from  the  Celestial  City 
with  nuittcrs  of  great  importance  to  one  Chris- 
tiana, the  wife  of  Christian  the  pilgrim.  So 
inquiry  was  made  for  her,  and  the  hou.se  wa* 
found  out  where  she  was ;  so  the  post  presented 
her  with  a  letter;  the  contents  were,  "Hail, 
good  woman  I  I  bring  theo  tidings  that  the 
MjLstcr  calleth  for  thee,  and  e.xi)ecteth  that 
thou  shoulde.st  stand  in  his  presence  in  ch)lhc« 
of  immortality  within  these  ten  days." 

When  he  had  read  tliis  letter  to  her  he  gave 
her  therewith  a  sure  token  that  he  wjis  a  true 
messenger,  and  was  come  to  bid  her  make  luwte 
to  be  gone.  The  token  was  an  arrow  sharp- 
ened with  love,  let  easily  into  her  heart,  which 
by  degrees  wrought  so  etl'ectually  with  her  that 
at  the  time  appointed  she  must  be  gone. 

When  Christiana  saw  that  her  time  waa 
come,  and  that  she  wjis  the  first  of  this  com- 
pany that  was  to  go  over,  she  eallcfl  fi>r  Mr. 
Great-heart,  her  guide,  and  told  him  h«»w 
matters  were.  80  he  told  her  he  wils  heartily 
glad  of  the  news,  and  could  have  been  glad 
had  the  poet  come  for  him.  Then  she  bid  that 
he  should  give  advice  how  all  things  should  be 
prepared  for  her  journey.  So  he  told  her, 
sjiying.  Thus  and  thus  it  must  be,  and  we  that 
survive  will  accomjiany  thee  to  the  river-side. 

Then  she  called  for  her  children  and  gave 
them  her  bh>ssing,  and  told  them  that  she  had 
read  with  comfort  the  mark  that  was  set  in 
their  foreheads,  and  was  glad  to  see  them  willi 
her  there,  and  that  they  had  kept  their  gar- 
ment-x  so  white.  Jjustly,  she  bequeathed  to  the 
poor  that  little  she  had,  and  commanded  her 
sons  and  daughters  to  be  reatly  against  the 
mess<-nger  should  come  for  them. 

When  she  had  8)M)kcn  these  words  ui  her 
guide  and  to  her  children,  she  ealhsl  for  Mr. 
Valiant-for-tmth  and  said  unto  him,  "Sir,  you 
have  in  all  places  showitl  yourself  true-hearted: 
be  faithful  unto  death,  and  niv  King  will  give 
you  a  crown  of  life.  I  would  als4j  entreat  you 
ti.  l.uvi-  :ui  .ye  to  my  cliiMr.  n,  und  if  at  any 


242 


BUNYAN'S  COMPLETE   WORKS. 


time  you  see  tliem  faint,  speak  comfortably  to 
them.  For  my  daughters,  my  sons'  wives,  they 
have  been  faithful,  and  a  fulfilling  of  the  pro- 
mise upon  them  will  be  their  end."  But  she 
gave  Mr.  Standfast  a  ring. 

Then  she  called  for  old  Mr.  Honest,  and 
Baid  of  him,  "Behold  an  Israelite  indeed,  in 
whom  is  no  guile."  Then  said  he,  "I  wish 
you  a  fair  day  when  you  set  out  for  Mount 
ZioB,  and  shall  be  glad  to  see  that  you  go  over 
the  river  dry-shod."  But  she  answered, "  Come 
wet,  come  dry,  I  long  to  be  gone,  for  however 
the  weather  is  in  my  journey,  I  shall  have  time 
enouo-h  when  I  come  there  to  sit  down  and  rest 
me  and  dry  me." 

Then  came  in  that  good  man,  Mr.  Ready-to- 
halt,  to  see  her.  So  she  said  to  him,  "Thy 
travel  hitherto  has  been  with  difficulty,  but 
that  will  make  thy  rest  the  sweeter.  But 
watch  and  be  ready,  for  at  an  hour  when  thou 
thinkst  not,  the  messenger  may  come." 

After  him  came  in  Mr.  Despondency  and 
his  daughter  Much-afraid ;  to  whom  she  said, 
"  You  ought  with  thankfulness  for  ever  to  re- 
member your  deliverance  from  the  hand  of 
Giant  Despair  and  out  of  Doubting  Castle. 
The  effect  of  that  mercy  is  that  you  are  brought 
with  safety  hither.  Be  yet  watchful  and  cast 
away  fear ;  be  sober  and  hope  to  the  end." 

Then  she  said  to  Mr.  Feeble-mind,  "Thou 
wast  delivered  from  the  mouth  of  Giant  Slay- 
good  that  thou  mightest  live  in  the  light  of 
the  living  for  ever,  and  see  the  King  with  com- 
fort: only  I  advise  thee  to  repent  thee  of  thy 
aptness  to  fear  and  doubt  of  his  goodness,  be- 
fore he  sends  for  thee,  lest  thou  shouldst,  when 
he  comes,  be  forced  to  stand  before  him  for 
that  fault  with  blushing." 

Now  the  day  drew  on  that  Christiana  must 
be  gone.  So  the  road  was  full  of  people  to 
see  her  take  her  journey.  But  behold  all  the 
banks  beyond  the  river  were  full  of  horses  and 
chariots,  which  were  come  down  from  above  to 
accompany  her  to  the  city  gate.  So  she  came 
forth,  and  entered  the  river  with  a  beckon  of 
farewell  to  those  that  followed  her  to  the  river- 
side. The  last  words  that  she  was  heard  to 
say  were,  "I  come.  Lord,  to  be  with  thee,  and 
bless  thee." 

So  her  children  and  friends  returned  to  their 

*  Oh  how  blessed  is  the  death  of  the  righteous  who 
die  in  the  Lord !  Even  a  wicked  Balaam  could  wish 
for  this.  But  it  will  be  granted  to  none  but  those  who 
have  lived  in  the  Lord,  whose  souls  have  been  quick- 
ened by  his  Spirit,  to  come  unto  Jesus,  believe  in  him, 
and  glory  of  biui  as  their  righteousness  and  salvation, 


place,  for  that  those  that  waited  for  Chris- 
tiana had  carried  her  out  of  their  nght.  So 
she  went  and  called,  and  entered  in  at  the 
gate  with  all  the  ceremonies  of  joy  that  her 
'husband  Christian  had  entered  with  before 
her. 

At  her  departure  the  children  wept.     But 
Mr.    Great-heart    and    Mr.   Valiant-for-truth 
played  upon  the  well-tuned  cymbal  and  harp 
for  joy.     So  all  departed  to  their  respective  • 
places.* 

In  process  of  time  there  came  a  post  to  the 
town  again,  and  his  business  was  with  Mr. 
Ready-to-halt.  So  he  inquired  him  out,  and 
said,  "  I  am  come  to  thee  in  the  name  of  Him 
whom  thou  hast  loved  and  followed,  though 
uj^on  crutches ;  and  my  message  is  to  tell  thee 
that  he  expects  thee  at  his  table,  to  sup  with 
him  in  his  kingdom,  the  next  day  after  Easter; 
wherefore  prepare  thyself  for  thy  journey." 
Then  he  also  gave  him  a  token  that  he  was  a 
true  messenger,  saying,  "I  have  broken  the 
golden  bowl  and  loosed  the  silver  cord." 
Eccles.  xii.  1,  7. 

After  this  Mr.  Ready-to-halt  called  for  his 
fellow-pilgrims,  and  told  them,  saying,  "I  am 
sent  for,  and  God  shall  surely  visit  you  also." 
So  he  desired  Mr.  Valiant-for-truth  to  make 
his  will;  and  because  he  had  nothing  to  be- 
queath to  them  that  should  survive  him  but 
his  crutches  and  his  good  wishes,  therefore 
thus  he  said,  "These  crutches  I  bequeath  to 
my  son  that  shall  tread  in  my  steps,  with  an 
hundred  warm  wishes  that  he  may  prove  better 
than  I  have  been." 

Then  he  thanked  Mr.  Great-heart  for  his 
conduct  and  kindness,  and  so  addressed  him- 
self to  his  journey.  When  he  came  to  the 
brink  of  the  river,  he  said,  "  Now  I  shall  have 
no  more  need  of  these  crutches,  since  yonder 
are  chariots  and  horses  for  me  to  ride  on." 
The  last  words  he  was  heard  to  say  were, 
"  Welcome,  life !"  t    So  he  went  his  way. 

After  this  Mr.  Feeble-mind  had  tidings 
brought  him  that  the  post  sounded  his  horn  at 
his  chamber  door.  Then  he  came  in  and  told 
him,  saying,  "I  am  come  to  tell  thee  that  thy 
Master  hath  need  of  thee,  and  that  in  a  very 
little  time  thou  must  behold  his  face  in  bright- 
ness.   And  take  this  as  a  token  of  the  truth 

and  desire  to  be  found  in  him,  in  life,  in  death,  and  at 
the  bar  of  judgment.  Oh  may  we  cry  to  the  Lord  to 
make  us  of  the  happy  number ! 

•f  See  the  joyful  end  of  one  ready  to  halt  at  every 
step.  Take  coift-age  hence,  ye  lame,  halting  pil- 
grims. 


rut:  PILGRIM'S  PROGRESS. 


243 


of  my  incHsago:  'Those  that  look  out  at  tho 
windows,  shall  W-  darkcnc*!.'" 

Then  Mr.  I'Vohle-miiul  called  fur  liis  friends, 
and  toUl  them  what  errand  had  been  bronj^ht 
nnto  him,  and  what  token  he  had  received  of 
the  truth  of  the  message.  Tlien  he  said, 
".Since  I  have  nothing  to  he«]ueath  to  any,  to 
what  purpose  should  I  make  a  will?  As  for 
my  feeble  mind,  that  I  will  leave  behind,  for 
that  I  have  no  neetl  of  it  in  the  place  whither 
I  go,  nor  is  it  worth  bestowing  upon  the  poorest 
pilgrim;  wherefore  when  I  am  gone  I  desire 
that  you,  Mr.  Valiant-for-truth.  would  bury  it 
in  a  dunghill."  This  done,  and  the  day  being 
come  in  which  he  wa-s  to  dejMirt,  he  entered 
the  river  lus  the  rest:  his  bust  words  were, 
"Hold  out,  faith  and  jmtience."  So  he  went 
over  to  the  other  side. 

When  days  had  nnmy  of  them  pa.s.sed  away, 
Mr.  Despondency  was  sent  for;  for  a  post  was 
come,  and  brought  this  metvsage  to  hint: 
"Trembling  man,  these  are  to  sumnxm  thee 
to  be  ready  to  be  with  the  King  by  the  ne.\t 
Lonl's  day,  to  shout  for  joy  for  thy  deliverance 
from  all  thy  doublings."  Atid,  said  the  mes- 
senger, that  n>y  message  is  true,  take  this  for 
a  proof:  .so  he  gave  "a  gnusshopper  to  be  a 
burden  unt<i  hini."  Now  Mr.  Despondency's 
daughter,  whose  name  was  Much-afraid,  said, 
when  she  had  heard  what  was  done,  that  she 
would  go  with  her  father.  Then  .Mr.  Despond- 
ency said  to  his  frieiuls,  "  Myself  and  my 
daughter,  you  know  what  we  have  been,  and 
how  troubli-r^omely  we  have  behuviii  ourselves 
in  every  company;  n>y  will  anti  my  daughter's 
iit,  that  our  desponds  and  slavish  fears  be  by 
no  man  ever  receivinl  from  the  ilay  of  (»ur 
de|)arture  for  ever;  for  I  know  that  after  my 
death  they  will  otler  themselves  to  others. 
For,  to  l)e  plain  with  you,  they  are  guests 
which  we  entertained  when  we  first  be^an  to 
be  pilgrims,  and  could  never  shake  them  off 
after;  ami  they  will  walk  about  and  seek  en- 
tertainment of  the  pilgrims;  but  for  our  iiakes 
shut  the  doors  uimiu  them."* 

When  the  lime  was  come  for  them  to  depart 
they  wont  up  to  the  brink  of  the  river.  The 
last  words  of  Mr.  Dt»pondcnc)'  were,  "  Fare- 

*  Pn^ma,  mind  thU.  It  it  m  murh  jour  duty  to 
•trive  in  the  ttrrtiglh  of  the  I<ortl  »f(»in)>t  unre*.<ion- 
ftble  douhi«  a«  fUrinh  fon  asainft  tin.  N«jr,  «re 
Ui«7  not.  in  Ihoir  own  n»(ur«<,  lite  womt  of  nine,  nt 
thtj  *prin{(  from  inAilrlity,  and  dinhonour  (tod'*  pre- 
tioa«  truth,  gloriuuji  gT%cr,  and  errrlajilinK  salraiiun  ? 
N«rer,  norer,  Ibrn,  chcriiih  or  %'\ye  muy  to  thotn,  but 
r*«i«t  and  »bat  the  door  of  jrour  b«art«  againut  ihcin. 


well,  night!  Welcome,  day  !'  His  daughter 
went  through  the  river  singing,  but  none  could 
understand  what  she  .said. 

Then  it  came  U>  pass  a  while  after  that  there 
was  a  post  in  the  town  that  inipiired  for  Mr. 
Honest.  So  ho  camo  to  hi.s  house  where  he 
was,  and  delivered  to  his  hands  these  lint»s: 
"Thou  art  commanded  to  be  ready  against 
this  day  se'n-night,  to  present  thyself  before 
thy  I»rd  at  his  Father's  house.  Antl,  for  a 
token  that  my  message  is  true,  '  All  the 
daughters  of  music  shall  be  brought  low.'" 
Then  Mr.  HoiK-st  called  for  his  frien«ls,  and 
said  unto  them,  "  I  die,  but  shall  make  no  will. 
As  for  my  honesty,  it  shall  go  with  me ;  let  him 
that  comes  after  be  told  of  this." 

When  the  day  that  he  was  to  be  gone  waa 
come  he  addressed  himself  to  go  over  the  river. 
Now  the  river  at  that  time  over!lowe<l  the 
banks  in  some  places;  but  ^Ir.  Honest  iu  his 
lifetime  had  spoken  to  one  (Jood-con.science  to 
meet  him  there;  the  which  he  also  did,  and 
lent  him  his  hand,  and  so  helped  him  over. 
The  last  words  of  Mr.  Honest  were,  "(Jrace 
reigns."     So  he  left  the  world. t 

After  this  it  was  noised  about  that  Mr.  Val- 
iant-for-truth was  taken  with  a  summons  by 
the  same  post  as  the  other,  and  had  this  for  a 
token  that  the  summons  was  true,  that  "  hid 
pitcher  was  broken  at  the  fountain."  When 
he  understood  it  he  called  for  his  frienil>  and 
told  them  of  it.  Then  said  he,  "I  am  going 
to  my  Father's ;  and  though  with  great  diffi- 
culty I  got  hither,  yet  now  I  do  not  repent  mo 
of  all  the  trouble  I  have  been  at  to  arrive  where 
I  am.  My  sword  I  give  to  him  that  shall  suc- 
ceed me  in  my  pilgrimage,  ami  my  courage  ami 
skill  to  him  that  can  get  them.  My  marks  and 
scars  I  carry  with  me,  to  be  a  witiu-ss  tor  me 
that  I  have  fought  His  battles  wlm  will  now  be 
my  rewardcr." 

When  the  day  that  lie  nui-t  go  iniice  w:is 
come  many  accompanied  him  to  the  river-siile, 
into  which  as  he  went  he  said,  "  Death,  where 
is  thy  sting?"  and  as  he  went  down  doep»T.  Iw 
said,  "(irave,  where  is  thy  victory?"  S>  he 
passed  over,  and  all  the  trump<i'  ■..■innli-d  I'or 
him  on  the  other  side.l 


t  Oh  how  happy  to  die  under  a  iweet  *enM  of  the 
reign  of  grace  I  Such  have  their  con»ciencei  pnrifled 
hy  the  hloud  and  made  good  br  the  faith  of  the  rei- 
urrcciion  of  Jcius.  And  thej  (hall  reign  with  hira  io 
hif  l(ingdom. 

X  In  the  truth  of  Jcfui  it  rictory.  Ho  who  i«  mod 
raliant  fi>r  it  nhall  ibare  Ibe  murl  of  ilj  curofortt  ia 
life  ftnd  in  death.     0  Lord,  incr«a««  our  faith  ic  the 


244 


BUNYAN'S  COMPLETE   WORKS. 


Tlien  there  came  forth  a  summons  for  Mr. 
Standfast.  This  Mr.  Standfast  was  he  that  the 
pilgrims  found  ujion  liis  knees  in  the  En- 
chanted Ground,  and  the  post  brought  it  him 
open  in  his  hands :  the  contents  whereof  were, 
that  he  must  prepare  for  a  change  of  life,  for 
his  Master  was  not  willing  that  he  should  be 
80  far  from  him  any  longer.  At  this,  Mr. 
Standfast  wa^  put  into  a  muse.  "  Nay,"  said 
the  messenger,  "  you  need  not  doubt  of  the 
truth  of  my  message,  for  here  is  a  token  of  the 
truth  thereof:  'Thy  wheel  is  broken  at  the 
cistern.'"  Then  he  called  to  him  Mr.- Great- 
heart,  who  was  their  guide,  and  said  unto  him, 
"  Sir,  although  it  was  not  my  hap  to  be  much 
in  your  good  company  in  the  days  of  my  pil- 
grimage, yet  since  the  time  I  knew  you  you 
have  been  profitable  to  me.  When  I  came 
from  home  I  left  behind  me  a  wife  and  five 
small  children ;  let  me  entreat  you  at  your  re- 
turn (for  I  know  that  you  go  and  return  to 
your  Master's  house,  in  hopes  that  you  may  be 
a  conductor  to  more  of  his  holy  pilgrims)  that 
you  send  to  my  family  and  let  them  be  ac- 
quainted with  all  that  hath  and  shall  happen 
unto  me.  Tell  them,  moreover,  of  my  happy 
arrival  at  this  place,  and  of  the  present  and 
late  blessed  condition  that  I  am  in.  Tell  them 
also  of  Christian  and  Christiana  his  wife,  and 
how  she  and  her  children  came  after  her  hus- 
band. Tell  them  also  of  what  a  happy  end 
she  made,  and  whither  she  is  gone.  I  have 
little  or  nothing  to  send  to  my  family,  except 
it  be  my  prayers  and  tears  for  them ;  of  which 
it  will  suffice  if  you  acquaint  them,  if  perad- 
venture  they  may  prevail." 

When  Mr.  Standfast  had  thus  set  things  in 
order,  and  the  time  being  come  for  him  to  haste 
him  away,  he  also  went  down  to  the  river.  Now 
there  was  a  great  calm  at  that  time  in  the  river ; 
wherefore  Mr.  Standfast,  when  he  was  about 
half-way  in,  stood  awhile  and  talked  to  his 
companions  that  had  waited  upon  him  thither; 
and  he  said,  "  This  river  has  been  a  terror  to 
many ;  yea,  the  thoughts  of  it  also  have  fright- 
ened me ;  now,  methinks,  I  stand  easy ;  my 
foot  is  fixed  upon  that  on  which  the  feet  of  the 

never-failing  word  of  truth   and  grace,  for  thy  glory 
and  our  soul's  triumph. 

*  Oh  the  blessedness  and  joy  of  faith  !  How  does 
it  bring  near  and  realize  a  view  of  Christ  in  glory  ! 
Do  we  indeed  see  Christ  by  the  eye  of  faith  ?  Is  he 
the  one  chief  object  of  our  souls?  Is  he  precious  to 
us?  Verily,  then,  we  Shall  count  our  days  on  earth 
toilsome  ones,  and  long  for  the  full  fruition  of  him  in 
Clory      I*  will  be  our  great  glory  to  see  Him  whose 


priests  that  bare  the  ark  of  the  covenant  stood 
while  Israel  went  over  this  Jordan.  Josh.  iii. 
17.  The  waters,  indeed,  are  to  the  palate  bit- 
ter and  to  the  stomach  cold  ;  yet  the  thought 
of  what  I  am  going  to,  and  of  the  conduct  that 
waits  for  me  on  the  other  side,  does  lie  as  a 
glowing  coal  at  my  heart.  I  see  myself  now 
at  the  end  of  my  journey  :  my  toilsome  days 
are  ended.  I  am  going  to  see  that  head  that 
was  crowned  with  thorns,  and  that  face  that 
was  spit  upon  for  me.*  I  have  formerly  lived 
by  hearsay  and  faith,  but  now  I  go  where  I 
shall  live  by  sight,  and  shall  be  with  Him  in 
whose  company  I  delight  myself.  I  have 
loved  to  hear  my  Lord  spoken  of,  and  where- 
ever  I  have  seen  the  print  of  his  shoe  in  the 
earth,  there  I  have  coveted  to  set  my  foot  too.-} 
His  name  has  been  to  me  as  a  civet-box ;  yea, 
sweeter  than  all  perfumes.  His  voice  to  me 
has  been  most  sweet,  and  his  countenance  I 
have  more  desired  than  they  that  have  most 
desired  the  light  of  the  sun.  His  words  I  did 
use  to  gather  for  my  food,  and  for  antidotes 
against  my  faintings.  He  has  held  me  and 
hath  kept  me  from  mine  iniquities;  yea, 
my  steps  have  been  strengthened  in  his 
way." 

Now,  while  he  was  thus  in  discourse  his 
countenance  changed ;  his  "  strong  man  bowed 
under  him :"  and  after  he  had  said,  "Take  me, 
for  I  am  come  unto  thee,"  he  ceased  to  be  seen 
of  them. 

But  glorious  it  was  to  see  how  the  open  re- 
gion was  filled  with  horses  and  chariots,  Avith 
trumpeters  and  pipers,  with  singers  and 
players  on  stringed  instruments,  to  welcome 
the  pilgrims  as  they  went  up  and  followed 
one  another  in  at  the  beautiful  gate  of  the 
city. 

As  for  Christiana's  children,  the  four  boys 
that  Christiana  brought,  with  their  wives 
and  children,  I  did  not  stay  where  I  was 
till  they  were  gone  over.  Also  since  I  came 
away  I  heard  one  say  they  were  yet  alive, 
and  so  would  be  for  the  increase  of  the 
Church  in  that  place  where  they  were  for  a 
time. 

blessed  head  was  crowned  with  thorns,  ind  whose 
lovely  face  was  spit  upon  for  us ;  till  then,  let  us  live 
by  faith  in  him,  constantly  crying,  "  Come,  Lord  Je- 
sus, come  quickly." 

f  Can  you  say  this  ?  Do  you  love  to  hear  of  the 
precious  name  of  Jesus  ?  Do  you  covet  to  follow  him 
and  to  tread  in  his  steps  ?  Oh  what  has  grace 
wrought !  Be  humble  before  Jesus.  Be  joyful  in 
him  and  thankful  to  him. 


THE  PILGRIM'S  PROGRESS. 


246 


Shall  it  be  my  lot  to  go  that  way  again,  I 
may  give  those  that  desire  it  an  account  of 

*  Who  can  read  thia  ohapt«r  (observes  the  Rov.  Mr. 
BurJor)  without  exclaimiog  in  words  once  received 
from  heaven,  *'  Blessed  are  the  dead  which  die  in  the 
Lord  :  yea,  saith  the  Spirit,  that  they  may  rc»t  from 
their  lubour:) !"  In  the  important  article  of  death  the 
priviU'tjes  of  believers  appear  distinf^uiithinf;  indeed. 
To  human  nature,  unassisted  by  grace,  death,  the 
awful  punishment  of  sin,  is  "  the  king  of  terrors." 
Bitter  indeed,  and  insupportably  painfi\l,  arc  the 
thoughts  of  death  to  men  who  hare  their  "  portion  in 
this  life"  and  who  are  at  ease  in  their  possessions, 
llow  horrible  to  bo  torn  away  from  all  they  love,  and 
plunged  at  once  into  the  unutterable  miseries  of  the 
damned  !  How  enviable,  even  to  such,  is  the  calm  and 
serene  frame  of  a  dying  saint!  Hero  the  monster 
seems  \o  hare  lost  his  sting,  having  left  it  in  the 
bleeding  body  of  Jesus.  Death  has  changed  its  na- 
ture and  its  name.  Call  it  no  more  death  ;  it  is  tho 
sweet  sleep  of  tho  body,  deposited  in  its  earthly  bed, 
ander  the  ej«  of  the  Redeemer,  till  the  morning  of  the 
rrmrrcotioD. 


what  I  am  here  silent  about;  moan  time,  I  bid 
my  reader  Faukwelu* 

At  the  oloM)  of  this  exoellent  book  (says  the  excel- 
lent Mr.  Mason)  let  me  address  one  word,  reader,  to 
your  soul  and  mine.  What  think  ice  of  a  pilgrim's 
life  and  a  pilgrim's  death?  His  life  begins  with  the 
knowledge  of  Christ,  and  ends  by  dying  in  him 
and  eternally  enjoying  of  him.  And  all  through 
life  tho  pilgrim  looks  to  and  lives  upon  Christ. 
Blessed  beginning!  comforlablo  living!  Joyful  dy- 
ing! 

Now,  have  we  part  and  lot  in  this  matter?  Is  Christ 
our  life — tho  life  of  our  souls?  If  he  is,  we  shall  liro 
by  faith  upon  him,  rely  on  his  atonement,  glory  in  hU 
righteousness,  rejoice  in  his  salvation,  have  done  with 
all  sin,  and  bo  dead  to  all  self- righteous  confldenee, 
and  in  heart,  lip,  and  life  study  to  glorify  him  by  de- 
voting ourselves  to  him,  looking,  lunging,  and  waiting 
for  bis  coming  to  receive  us  to  himself,  that  where  ho 
is  there  wo  may  bo  also. 

As  many  as  live  by  this  faith  and  walk  according  to 
this  rule,  peace  bo  on  them  from  the  holy,  blessed, 
and  glorious  Trinity  I     Amen. 


CIIUISTIAN    IU:ilAV[OUR: 

•Kixa 

TIIK    FRUITS    OK    T\IV\:   CIIRISTIANITY. 

fKArillNO 

BUSBAyUS,  WIVES,  PARENTS,  CUILDllKX,  MASTKKS.  SERVANTS,  ETC.,  HOW  TO  WALK  60  AB 

TO  I'LEASK  tJOD. 

WITH 
A   WORD   OF    DIIilXTloN   TO   ALL   BACKSLIDEIiS. 


TIIH    i:i»lSTLE   TO    THE   READER. 


l'oruTEor.s  ItKAnKu: 

Havimj  loriiu'rly  writ  some  small  matter 
t«'iu"lung  the  doctrine  of  faitli,  a-<  ju-stififution 
by  grace  through  tlie  faith  of  Chri.st'-s  bh»od, 
iScr.,  I  do  here,  lus  the  second  to  that  doctrine, 
present  thee  with  a  few  lines  touching  gofnl 
work."*,  that  I  miglit,  as  at  first  I  showed  thee 
the  giMid  and  glorj*  of  the  one,  now  sljow  thee 
tiie  beauty  and  excellency  of  the  other:  "  For 
though  we  are  justified  (Kom.  iii.  24,  &.c.) 
fnvly  by  grace  through  Chri.-it  before  God;  yet 
we  are  jiLstified  before  men  (Jameii  ii.  18)  by 
'lur  Works,"  Nay,  a  life  of  holiness,  flowing 
trom  faith  in  us  tliat  are  saved  by  grace,  it 
•  loih  justify  that  grace  before  the  world  that 
ju«*tififs  us  before  God,  2  CV/h.  vi,  2,  3;  ix.  12, 
l.};   I  Tet.  ii.  11,  12, 

I  have  here  not  only  in  general  treat^nl  of 
this  dfK'trinc  of  good  works,  but  particularly 
'  aftor  some  di.scourse  about  works  flowing  from 
laith,  and  what  makes  it  true  and  gospelly 
i;o»mI)  I  (i  !  them  as  we  stand  umler 

our  severa  -  in  this  world  among  in»-n. 

As  first.  The  duty  «»f  the  master  of  a  family  ; 
of  the  husband  to  his  wife,  and  of  hers  to 
him  ;  of  the  duty  of  parcnt«  to  their  children, 
ind  of  chUdren  to  their  parents;  of  masters 
alno  to  their  ser^-ants,  and  of  the  servant 
lurain  to  his  master;  with  a  brief  touch 
UjHin  g<K>d  neighbourhood,  and  a  discover)' 
of  ( oTctoosnem,  pride,  and  unclcannciw,  which 


are  great  obatnictiuns  to  a  truly  gosjK!!  con- 
versation, 

I  know  there  arc  many  that  have  treated  of 
good  works  in  large  and  learned  di.><cour>iejj ; 
but  I  doubt  all  have  not  so  go8|)eli7.c<I  their 
di.scourse  as  becomes  them,  and  as  the  doctrine 
of  the  grace  of  God  eallctii  for. 

However,  1  thougiit  it  n>y  duty  to  add  this 
discourse  to  all  that  are  past;  and  that  for 
these  rcjisons: 

1.  To  take  away  those  aspersions  that  tho 
adversaries  cast  upon  our  doctrine,  (Rom.  iii. 
8,  as  also  in  the  days  of  Paul,)  that  because 
we  preach  justification  without  the  works  of 
the  law,  therefore  they  pretend  we  plead  for 
looseness  of  life,  whose  damnation  is  ju.st. 

2.  Because,  though  there  bo  much  discourse 
about  works  in  general,  yet  a  particular  dis- 
course of  them,  as  before  is  touched,  is  too 
much  neglected;  and  by  this  means  ever\ 

too  much  left  at  uncertainties  (lu  from  i 
of  their  several  works  under  tiu'ir  particulur 
relations;  which  I  think  is  one  reason  of  that 
disorder  in  families  and  places  where  God'n 
people  live,  to  their  shame  ancl  the  dishonour 
of  (}(xl. 

3.  Bi'cause  these  few  b<M»ks  that  do  par- 
ticularly treat  thus  of  g<MMl  works  are,  I 
think,  now  so  scarce  or  so  big  th.it  but  few 
have  them  and  fcw  buy  them,  if  they  may  l)« 
had,  c>i|>ccially  our  new  convertit,  for  whoM 

147 


248 


BUNYAN'S  COMPLETE   WORKS. 


sakes  principally  this  short  discourse  is  in- 
tended ;  and  indeed,  this  is  one  reason  of  my 
brevity,  that  the  price  might  neither  be  burden- 
some, nor  the  reading  long  and  tedious.  Mul- 
titude of  words  drown  the  memory ;  and  an 
exhortation  in  few  words  may  yet  be  so  full 
that  the  reader  may  find  that  in  the  side  of  a 
sheet  which  some  are  forced  to  hunt  for  in  a 
whole  quire,  &c.  The  Lord  teach  us  this 
wisdom. 

4.  I  have  written  this  book  to  show  that  I 
bear  a  fellow  testimony  and  witness  (with  all 
that  know  God)  of  the  operation  that  grace 
hath  and  will  have  in  the  heart  that  hath 
savingly  received  it. 

Lastly.  I  have  thus  written  because  it  is 
amiable  and  pleasant  to  God  when  Christians 
keep  their  rank,  relation,  and  station,  doing 
all  as  become  their  quality  and  calling.  When 
Christians  stand  every  one  in  their  places, 
and  do  the  work  of  their  relations,  then  they 
are  like  the  flowers  in  the  garden,  that  stand 


and  grow  where  the  gardener  hath  planted 
them,  and  then  they  shall  both  honour  the 
garden  in  which'  they  are  planted,  and  the 
gardener  that  hath  so  disposed  of  them,  Frorr 
the  hyssop  in  the  wall  to  the  cedar  in  Leb- 
anon their  fruit  is  their  glory.  And  seeing 
the  flock  into  which  we  are  planted  is  the 
fruitfullest  flock,  the  sap  conveyed  thereout 
the  fruitfullest  sap,  and  the  dresser  of  our 
souls  the  wisest  husbandman  (John  xv.  1), 
how  contrary  to  nature,  to  example,  and  ex- 
pectation should  we  be  if  we  should  not  be 
rich  in  good  works ! 

Wherefore  take  heed  of  being  painted  fire 
wherein  is  no  warmth,  and  painted  flowers 
which  retain  no  smell,  and  of  being  painted 
trees  whereon  is  no  fruit;  "Whoso  boasteth 
himself  of  a  false  gift  is  like  clouds  and  wind 
without  rain."  Prov.  xxv.  14.     Farewell. 

The  Lord  be  with  thy  spirit,  that  thou 
mayst  profit  for  time  to  come. 

JOHN  BUNYAN. 


niRISTIAX    BEIIAVIOLR. 


Tb«t  being  Justified  by  hi«  grace,  wo  fboulJ  be  made  bciri  according  to  the  hope  of  eternal  life. 
This  is  a  faithful  saying,  and  thvso  things  I  will  that  thou  afSrm  constantly,  Miat  they  which  have  Irlier*^ 
Id  (lud  might  bo  careful  to  maintain  good  works :  those  things  arc  good  and  |ir<>fitab!u  unto  men. TiT.  iii.  7,  8. 


I  SHALL  not  at  this  time  discourse  of  every 
luirtirtilar  at  liirgi'  incltKletl  in  tlu>sf  words,  but 
-liall  briorty  fall  uiM»n  those  tliinirs  that  I  jiitl;;e 
miwt  iieofssrtry  for  the  peojile  of  (mhI.  Neither 
>liall  I  need  to  take  any  great  pn-anible  to  the 
wonis  for  their  explication,  they  themselves 
being  plain,  and  without  that  ambiguity  tliat 
callfth  for  such  a  thing;  the  ger^'ral  scope 
bt'ing  this.  That  they  which  have  believed  in 
(fo<l  sIkiuKI  be  careful  to  maintain  good  works. 

Hut  yet,  to  prosecute  what  I  intend  with 
what  clearness  I  may,  I  shall  in  a  word  or  two 
make  way  for  what  is  to  be  the  main  of  this 
bo«>k. 

"This  is  a  faithful  saying."  This — which? 
Why,  that  which  goeth  before,  namely,  "That 
b«iiig  juxtitied  by  grace,  we  should  be  inatle 
heirs  accortling  to  tin-  hope  of  eternal  life. 
This  is  a  faithful  saying,  and  thesw;  things  I 
will  that  thou  affirm  constantly." 

Why  84)  ? 

Why,  "That  they  which  have  believed  in 
'  ;<kI  might  be  careful  to  maintain  g<MKi  works." 

Tiie  meaning  is,  that  the  way  to  provoke 

■thcrs  to  good  works  is  constantly  (in  the  evi- 

ii-nce  and  demonstration  of  the  Spirit)  to  show 

iiem  the  certainty  of  their  being  by  grace 

made  heirs  of  eternal  life. 

From  this  Scripture  I  do  gather  these  things 
oliservable: 

1.  That  good  works  do  flow  from  faith.     Yea, 

1        2.  That  ever>-  one  that   believeth  should   bo 

••areful   that   their   works   be   good.     3.  That 

very  believer  should  not  only  bo  careful  that 

their  works  bo  good,  and  for  the  i>rfsent  do 

I       them,  but  should  al.<»o  l)0  careful  to  mainUain 

•  icm;  that  is,  they  should  carefully  study  to 

nc»<p  in  a  constant  counn-  of  giKnl  works. 

.\n<l  lastly,  that  the  bent  way  to  provoke 
Ix^ith  oursrlvi'54  and  otliers  to  this  work  is  to  be 
>t\cu  affirming  to  othcnt  the  doctrine  of  justi- 


fication by  grace,  and  to  believe  it  ourselve*. 
"This  is  a  faithful  saying',  and  thc.-i-  thingM  I 
will  fsaith  Paul)  that  thou  alhrm  coii-'tantly, 
that  they  who  have  believed  in  G(xl  might  he 
careful  to  maintain  gootl  works." 

I.  I  begin  with  the  first:  That  gofnl  wurk* 
do  flow  from  faith. 

This  is  evident  divers  ways:  1.  From  the 
impossibility  of  their  flowing  from  any  other 
thing — they  must  either  flow  from  faith  or  not 
at  ail ;  "  For  whatsoever  is  not  of  faith  is  sin." 
And  again,  "  Without  faith  it  is  impossible  to 
please  him."  Every  man  by  nature,  l>efore 
faith,  is  an  evil  and  a  corrupt  tree;  and  a  cor- 
rupt tree  cjinnot  bring  forth  grKul  fruit:  "Do 
men  gather  grajtes  of  thorns,  (»r  tigs  of  this- 
tles?" Now  a  man  is  ma<le  g<MKl  by  faith,  and 
by  that  bringeth  forth  the  fruits  that  are  ac- 
ceptable to  GtKl. 

Wherefore  sinners,  In^fore  faith,  arc  com- 
pared to  the  wilderness,  whose  fniits  are  briers 
and  thorns ;  and  whose  hearths  are  the  habita- 
tion of  dragons — that  is,  of  devils. 

-\nd  hence  again  it  is  that  they  are  saiil  to 
be  Godless,  Christless,  Spiritless,  faithless, 
hopeless;  without  the  covenant  of  grace,  with- 
out strength ;  enemies  in  their  minds  by  wickc-d 
works,  and  po,ssessed  by  the  spirit  of  wicked- 
ness as  a  ciLstle  by  a  conqueror. 

Now,  these  thing>«  being  thus,  it  is  im|HK«Ai> 
ble  that  all  the  men  under  heaven  that  are  un 
converted  should  be  able  to  bring  forth  one 
work  rightly  goixl ;  even  an  imi>oN«ible  a*  for 
all  tlio  briers  and  thorns  under  heaven  to  bring 
forth  one  cluster  of  grapes  or  one  bunch  of 
figs;  for  indeed  they  want  the  ({ualification. 
A  thorn  bringeth  nt)t  forth  figs,  lM-<au!H'  ii 
waiiteth  the  nature  (»f  the  fig  tree  ;  and  «»  doth 
the  bramble,  the  nature  of  the  vine  Good 
works  must  come  from  a  g«MMl  heart. 

Now,  thi«  the  unbeliever  wantoth  becauM 

3i« 


250 


BUNYAN'S  00311  LETE   WORKS. 


he  wanteth  faitli ;  for  it  is  that  whicli  purifieth 
the  heart.  Good  works  must  come  from  love 
to  the  Lord  Jesus;  but  this  the  unbeliever 
wanteth  also,  because  he  wanteth  faith :  "  For 
faitli  worketh  by  love,  and  by  that  means  doth' 
good." 

A  nd  hence  again  it  is  that  though  the  carnal 
man  doth  never  so  much  which  he  calleth  good, 
yet  it  is  rejected,  slighted,  and  turned  as  dirt 
in  his  face  again:  his  prayers  are  abominable, 
bis  ploughing  is  sin,  and  all  his  righteous- 
nesses as  filthy  rags.  Thus  you  see  that  with- 
out faith  there  are  no  good  works. 

]Sow  then  to  show  you  that  they  flow  from 
faith.     And  that, 

For  that  faith  is  a  principle  of  life,  by  which 
a  Christian  lives — a  principle  of  motion,  by 
wliich  he  walks  towards  heaven  in  the  way  of 
lioliness.  It  is  also  a  principle  of  strength,  by 
which  the  soul  opposeth  its  lust,  the  devil,  and 
this  world,  and  overcomes  them :  "  This  is  your 
victory,  even  your  faith."  Faith  in  the  heart 
of  a  Christian  is  like  the  salt  that  was  thrown 
into  the  corrupt  fountain,  tha't  made  the 
naughty  waters  good  and  the  barren  land  fruit- 
ful. Faith,  when  it  is  wrought  in  the  heart,  is 
like  leaven  hid  in  the  meal,  or  like  perfume 
that  lighteth  upon  stinking  leather,  turning 
the  smell  of  the  leather  into  the  savour  of  the 
perfume ;  it  being  then  planted  in  the  heart 
and  having  its  natural  inclination  to  holiness. 
Hence  it  is  that  there  followeth  an  alteration 
of  the  life  and  convei'sation,  and  so  bringeth 
forth  fruit  accordingly :  "  A  good  man,  out  of 
the  good  treasure  of  his  heart,  bringeth  forth 
good  fruit."  Which  treasure,  I  say,  is  this 
faith,  and  therefore  it  is  that  faith  is  called  the 
faith  according  to  godliness  and  the  most  holy 
faith. 

Good  works  must  needs  flow  from  faith  or 
no  way,  because  that  alone  carrieth  in  it  an 
argument  sufficiently  prevalent  to  win  upon 
our  natures,  to  make  them  comply  with  holi- 
ness. 

Faith  showeth  us  that  God  loveth  us,  that 
he  Ibrgiveth  us  our  sins,  tliat  he  accounteth  us 
for  his  children,  having  freely  justified  us 
through  the  blood  of  his  Son. 

Faith  receivctli  the  promise,  embraceth  it, 
and  comforteth  the  soul  unsi)cakably  Avith  it. 

Faith  is  so  great  an  artist  in  arguing  and 
re:usoning  with  the  soul  that  it  will  bring  over 
tlie  hardest  heart  that  it  hath  to  deal  with.  It 
will  bring  to  my  remembrance  at  once  both 
my  vileness  against  God  and  his  goodness  to- 
wards  n^e;    it  will   show  me  that  though   I 


deserve  not  to  breathe  in  the  air,  yet  that  God 
will  have  me  an  heir  of  glory. 

Now,  there  is  no  argument  greater  than 
this.  This  will  make  a  man  run  through  ten 
thousand  difficulties  to  answer  God  (though  he 
never  can)  for  the  grace  he  hath  bestowed  on 
him. 

Further,  faith  will  show  me  how  distin- 
guishingly  this  love  of  God  hath  set  itself  upon 
me:  it  w^ill  show  me  that  though  Esau  was 
Jacob's  brother,  yet  he  loved  Jacob ;  that 
though  there  were  thousands  more  besides  me 
that  were  as  good  as  me,  yet  I  must  be  the 
man  that  must  be  chosen. 

Now  this,  I  say,  is  a  marvellous  argument, 
and  unspeakably  prevaileth  with  the  sinner, 
as  saith  the  apostle  :  "  For  the  love  of  Christ 
constrains  us,  because  we  thus  judge,  That  if 
one  died  for  all,  then  were  all  dead ;  and  that 
he  died  for  all,  that  they  which  live  (that  is, 
by  faith)  should  not  henceforth  live  unto 
themselves,  but  to  Him  that  died  for  them  and 
rose  again."  "Love  (saith  the  wise  man)  is 
strong  as  death ;  many  waters  cannot  quench 
love,  neither  can  the  floods  drown  it.  If  a  man 
would  give  all  the  substance  of  his  house  for 
love,  it  would  be  utterly  contemned." 

Oh!  when  the  broken,  dying,  condemned 
soul  can  but  see,  by  faith,  the  love  of  a  tender- 
hearted Saviour,  and  also  see  what  he  under- 
went to  deliver  it  from  under  that  death,  guilt, 
and  hell  that  now  it  feels  and  fears,  Avhich  also 
it  knoweth  it  hj\th  most  justly  and  highly  de- 
served, "  Then  bless  the  Lord,  0  my  soul ;  and 
what  shall  I  render  unto  the  Lord  for  all  his 
benefits?" 

Thus  faith  is  a  jirevailing  argument  to  the 
sinner,  whereby  he  is  fetched  off  from  what  he 
was,  and  constrained  to  bend  and  yield  to  what 
before  he  neither  would  nor  could. 

And  hence  it  is  that  gospel-obedience  is 
called  the  obedience  of  faith,  as  well  as  obe- 
dience to  the  faith.  Rom.  xvi.  26.  For  it  must 
be  by  the  faith  of  Christ  in  my  heart  that  I 
submit  to  the  word  of  faith  in  the  Bible,  other- 
wise all  is  to  no  profit ;  as  saith  the  apostle : 
"The  word  preached  did  not  pi'ofit  them,  ii 
not  being  mixed  with  faith  in  them  that  heard 
it."  Heb.  iv.  2.  For  faith  alone  can  see  the 
reality  of  what  the  Gospel  saith,  and  so,  I  say, 
argue  over  the  heart  to  the  embracing  of  it. 

3.  Faith  is  such  a  grace  as  will  represent  to 
the  soul  all  things  in  their  proper  colours.  Ii 
doth  not  (as  doth  unbelief  and  ignorance) 
show  us  all  things  out  of  order,  putting  dark- 
ness for  light,  and  bitter  for  sweet,  but  will  sel 


CHRIST! AX  BEHAVIOUR. 


251 


even-thing  in  its  proper  place  before  our  eyi-s: 
God  ami  Christ  shall  he  with  it  the  chielVst 
gtHxl,  the  most  lovely  an<l  amiable;  a  lu-avi-nly 
life  shall  be  of  greater  esteem  and  more  desir- 
able than  all  the  treiusures  of  Kgypt.  llight- 
eoiisiiess  and  sanctification  will  be  the  thing 
after  which  it  will  most  veluiiiently  press,  be- 
cause it  seeth  not  only  di^ith  and  damnation 
as  the  fruits  of  sin,  but  sin  als<»  in  itself,  dis- 
tinct from  the  punishment  belonging  to  it,  a 
letej-table,  horrible,  and  oilious  thing. 

Ily  faith  we  hoc  this  world  hath  no  abiding 
in  it  for  us,  nor  no  satisfaction  if  it  were  other- 
wise; and  hence  it  is  that  the  people  of  (Sod 
have  groaned  to  be  gone  from  hence  into  a 
state  that  is  both  sinless  antl  tem|ttatii>nless; 
and  hence  it  is  again  that  they  have  run 
through  so  many  trials,  alllictions,  and  adver- 
sities, even  because  of  that  love  to  holiness  of 
life  that  faith  being  in  their  hearts  did  prompt 
them  to,  by  showing  them  the  worth  and  dur- 
ubleni'ss  of  that  which  was  go(Ml.  and  the  irk- 
someness  ami  evil  of  all  things  else. 

4.  Faith  layelh  hold  of  that  which  is  able  to 
help  the  soul  to  bring  forth  good  works:  it 
layeth  hold  of  and  engjigeth  the  strength  of 
Christ,  ami  by  that  overcometh  that  which  op- 
presseth  :  "  I  can  do  all  things  tiimugh  Christ 
that  strengtheneth  me." 

In  a  word,  a  life  of  holiness  and  gmlliness  in 
this  world  ditth  so  inseparably  follow  a  prin- 
ciple of  faith  that  it  is  lM)th  monstrous  and 
ridiculous  to  sup|K»se  the  contrary.  What! 
Mhall  not  he  that  hath  life  have  motion? 

He  tiiat  hath  by  faith  received  the  spirit  of 
holiness,  shall  not  he  be  holy?  ((ial.  iii.  2;) 
and  he  that  is  calleil  to  glory  and  virtue,  shall 
not  he  add  to  his  faith  virtue?  2  I'et.  i.  4,  h. 
We  are  by  faith  made  good  trees,  and  shall  not 
we  bring  forth  gmnl  fruit?  Luke  vi.  43.  They 
that  believe  are  created  in  Christ  Jesus  unto 
giKxl  works;  and  G<k1  hath,  before  the  world 
was,  (irdaine<l  that  we  should  walk  in  them: 
and  shall  lK»th  our  second  creation  and  <  iod's 
foroordination  be  made  frustrate?  I{<>side8, 
the  children  of  faith  are  the  children  of  light 
and  f  f  the  day — lightM  u|>on  a  bill  and  candh's 

on  a  ' and  shall  not  they  shine? 

The\  .1  t  of  the  earth,  shall  not  they 

be  reasoning .' 

The  believer  in  the  alone  man  by  whom 
t  kI  showoth  to  the  world  the  power  of  his 
grace,  the  o|>4<rati<»n  of  his  |K*oplo's  faith,  fic. 
The  unlwlieverw  read  indeetl  of  the  jiower  of 
grm*»',  m[  the  faith,  ho|M»,  love,  joy,  peace,  and 
\Hiit'tilu.in<)n  of  the   heart  of  the  Christian, 


but  they  feel  nothing  of  that  sin-killing  open 
ation  that  is  in  these  things:  these  are  to 
them  as  a  story  of  Rome  or  8pain.  Where- 
fore, to  show  them  in  others  what  they  find 
not  in  themselves,  CJod  worketh  faith,  hope, 
love,  &e.,  in  a  generation  that  shall  serve  !iim  , 
and  by  them  they  shall  see  what  tluy  cannot 
find  in  themselves,  and  by  this  means  they 
shall  be  convinced  that  though  sin  and  the 
pleasures  of  this  life  be  sweet  to  them,  yet 
there  is  a  peojde  otherwise  minded,  even  such 
a  people  that  do  indeed  see  the  glory  of  that 
which  others  read  of,  and  from  that  light  take 
pleasure  in  those  things  which  tluy  are  mtwt 
averse  unto.  To  this,  I  say,  are  Christian)* 
called ;  herein  is  (.Jod  glorified ;  hereby  are 
sinners  convinced,  and  by  this  is  the  world 
condemned. 

Objection.  IJut  if  faith  doth  so  naturally 
cause  good  works,  what  then  is  the  reason 
that  (Jod's  people  find  it  so  hard  a  matter  to 
be  faithful  in  good  works? 

I  answer — 1.  God's  j)cople  are  fruitful  in 
good  works  according  to  the  proportion  of 
their  faith  ;  if  they  be  slender  in  go«Kl  works, 
it  is  because  they  arc  weak  in  faith.  Little 
faith  is  like  small  gaudies  or  weak  fire,  which, 
though  they  shine  and  have  heat,  yet  have 
but  dim  shining  and  small  heat  wiien  com- 
pared with  bigger  candles  and  greater  fire. 
The  reiuson  why  Sardis  had  some  in  it  whose 
works  were  not  perfect  before  CJod  was,  be- 
cause they  did  not  hold  fast  by  faith  the  word 
that  they  had  formerly  heard  and  received. 

2.  There  may  be  a  great  mi^>take  in  our 
judging  of  our  own  fruitfulne^s.  The  soul 
that  indeed  is  candid  and  right  at  heart  is 
taught  by  grace  to  judge  itself,  though  fruit- 
ful, yet  barren  upon  two  account^i:  1.  When  il 
compareth  iUs  life  to  the  mercy  best<»wed  upon 
it;  for  when  a  soul  doth  indeed  consider  the 
greatness  and  riches  of  the  mercy  be.>towe«l 
upon  it,  then  it  must  nee<ls  cry  out,  "O 
wretched  man  that  I  am  I''  for  it  seeth  its<«|f 
womlerfully  to  fall  short  of  a  conversation  Ixj- 
coming  one  who  hath  received  so  gre^it  a  bene- 
fit. 2.  It  may  also  judge  itself  barr«'n  Ix-eaus* 
it  falleth  so  far  short  of  that  it  would  attain 
unto;  it  cannot  do  the  thing  that  it  would. 
The  heart  of  a  Christian  is  nitiimlly  mtv 
barren;  upon  which,  though  the  M«ii  oi  yirm-v 
(that  \»,  the  fruitfullest  of  all  seeds)  In-  M>wn, 
yet  the  heart  is  naturally  subject  >  ■  i.'.>.  -  r..rt». 
we«Hls, 

Now-    to     have    a  wjoii     «ui  li 

ground    doth    argue    ;  iIiicmb  of    \\\* 


252 


BUN  VAN'S  COMPLETE   WORKS. 


seed.     Wherefore  I  conclude  upon  these  three 
things : 

I.  That  the  seed  of  faith  is  a  very  fruitful 
seed,  in  that  it  will  be  fruitful  in  so  barren  a 
soil.  2.  That  faith  is  not  beholden  to  the  . 
heart,  but  the  heart  to  it,  for  all  its  fruit- 
fulness.  3.  That  therefore  the  way  to  be  a 
more  fruitful  Christian  is  to  be  stronger  in 
believing. 

II.  Now  for  the  second  thing:  to  wit,  That 
everyone  that  believeth  should  be  careful  that 
their  works  be  good.  This  followeth  from 
what  went  just  before :  to  wit.  That  the  heart 
of  a  Christian  is  a  heart  subject  to  bring  forth 
weeds. 

There  is  flesh  as  well  as  spirit  in  the  best 
of  saints ;  and  as  the  spirit  of  grace  will  be 
always  putting  forth  something  that  is  good, 
so  the  flesh  will  be  putting  forth  continually 
that  which  is  evil. 

"  For  the  flesh  lusteth  against  the  spirit,  and 
the  spirit  against  the  flesh." 

Now,  this  considered,  is  the  cause  why  you 
find  so  often  in  the  Scriptures  so  many  items 
and  cautions  to  the  Christians  to  look  to  their 
lives  and  conversation.  As,  "  Keep  thy  heart 
with  all  diligence;"  "Wafch  ye,  stand  fast 
in  the  faith ;  'quit  you  like  men  ;  be  strong ;" 
"Be  not  deceived,  God  is  not  mocked;  for 
whatever  a  man  soweth,  that  shall  he  reap : 
for  he  that  soweth  to  the  flesh  shall  of  the 
flesh  reap  corruption ;  but  he  that  soweth 
to  the  spirit  shall  of  the  spirit  reap  life 
everlasting." 

All  works  are  not  good  that  seem  to  be  so. 
It  is  one  thing  for  a  man's  ways  to  be  right  in 
his  own  eye,  and  another  for  them  to  be  right 
in  God's.  Often  that  w'hich  is  in  high  estima- 
tion with  men  is  abomination  in  the  sight  of 
God. 

Seeing  corruption  is  not  yet  out  of  our 
natures,  there  is  a  proneness  in  us  to  build 
upon  the  right  foundation,  wood,  hay  and 
stubble,  instead  of  gold,  and  silver,  and  pre- 
cious stones.  How  was  David  the  king, 
Nathan  the  prophet,  and  Uzza  the  priest  de- 
ceived touching  good  Avorks!  Peter  also,  in 
both  his  defending  his  Master  in  the  garden 
and  in  dissuading  him  from  his  sufferings, 
though  both  out  of  love  and  affection  to  his 
Master,  was  deceived  touching  good  works. 

Many  have  miscarried  both  as  to  doctrine, 
worship,  and  the  prosecution  of  each. 

1.  For  doctrine.  Christ  tells  the  Jews  that 
I'hey  taught  for  the  doctrines  of  God  the  doc- 
trines and  traditions  of  men :  as  also,  saith  the 


apostle,  "They  teach  things  they  ought  not, 
for  filthy  lucre's  sake." 

2.  Also  touching  worship,  we  find  how 
frequently  men  have  mistaken,  both  for  time, 
place,  and  matter,  with  which  they  wor- 
shipped. 

(1.)  For  time.  It  hath  been  that  which  man 
hath  devised,  not  fhat  which  God  hath  com- 
manded. They  change  the  ordinances,  saith 
Isaiah ;  they  change  God's  judgments  into 
wickedness,  saith  Ezekiel. 

(2.)  For  place.  When  they  should  have 
worshipped  at  Jerusalem,  they  worshipped  at 
Bethel,  at  Gilgal,  and  Dan,  in  gardens,  under 
poplars  and  elms. 

(3.)  For  the  matter  with  which  they  wor- 
shipped. Instead  of  bringing  according  to 
the  commandment,  they  brought  the  lame, 
torn,  and  the  sick  ;  they  would  sanctify  them- 
selves in  gardens  with  swine's  flesh  and  mice, 
when  they  should  have  done  it  at  Jerusalem 
with  bullocks  and  lambs. 

Again,  touching  men's  prosecuting  their  zeal 
for  their  worship,  &c.,  that  they  do  think  right 
how  hot  hath  it  been,  though  with  no  reason 
at  all.  Nebuchadnezzar  will  have  his  fiery 
furnace  and  Darius  his  lions'  den  for  non-con- 
formists. 

Again,  they  have  persecuted  men  even  to 
strange  cities,  have  laid  traps  and  snares  in 
every  corner  to  entrap  and  to  entangle  their 
words ;  and  if  they  could  at  any  time  but  kill 
the  persons  that  dissented  from  them,  they 
would  think  they  did  God  good  service.  But 
what  need  we  to  look  so  far  from  home,  (were 
it  not  that  I  would  seal  my  sayings  with  truth  ?) 
We  need  look  no  farther,  to  afiirm  this  position, 
than  the  papists  and  their  companions.  How 
many  have  they  in  all  ages  hanged,  burned, 
starved,  drowned,  racked,  dismembered,  and 
murdered,  both  openly  and  in  secret !  and  all 
under  a  pretence  of  God,  his  worship,  and 
good  works. 

Thus  you  see  how  wise  men  and  fools,  eainta 
and  sinners.  Christians  and  heathen,  have  erred 
in  the  business  of  good  works ;  wherefore  every 
one  should  be  careful  to  see  that  their  works 
be  good. 

Now,  then,  to  prevent,  if  God  will,  miscar- 
riage in  this  matter,  I  shall  propound  unto  you 
what  it  is  for  a  work  to  be  rightly  good : 

1.  A  good  work  must  have  the  word  for  ita 
authority.  2.  It  must,  as  afore  was  said,  flow 
from  faith.  3.  It  must  be  both  rightly  timed 
and  rightly  placed.  4.  It  must  be  done  will- 
ingly, cheerfully,  &c. 


CHRISTIA  N  BEHA  VI 0  UR. 


253 


1.  It  must  have  the  word  for  its  authority. 

Zeal  without  knowle<lge  is  like  a  mottled 
h(jrse  without  eyes  or  like  a  sword  in  a  inad- 
inau's  hand,  and  there  is  no  knowledge  where 
there  is  not  the  word:  for  if  they  reject  the 
word  of  the  Lord,  and  act  not  by  that,  what 
wisdont  is  in  them?  said  the  prophet.  Jer.  viii. 
'J;  Isa.  viii.  :i<).  Wherefore  see  tluiu  have  tlie 
word  fur  what  thou  ihxst. 

If".  As  tliere  must  he  the  word  for  the  autlior- 
Ixin^  of  what  tliou  dost,  so  there  must  be  faith, 
from  which  it  mu.st  tiow,  as  I  showed  thee  l)e- 
fore ;  "  for  whatever  is  not  of  faith  is  sin :  and 
without  faith  it  is  impossible  to  plea.se  (hxl." 
Now  I  say  without  the  word  there  is  no  faith, 
(Uom.  x.  17,)  lis  without  faith  there  is  no  gooil, 
let  men's  pretences  be  what  they  will. 

3.  As  it  must  have  these  two  aforenameil,  so 
also  it  must  have — 1.  right  time;  and  2.  ri^lit 
place. 

1st.  It  must  be  rii;htly  timed.  Every  work 
is  not  to  be  done  at  the  same  time,  every  time 
not  being  convenient  for  such  a  work  :  "  There 
is  a  time  for  all  things,  and  every  thing  is 
beautiful  in  its  time."  Kccles.  iii.  11.  There 
is  a  time  to  pray,  a  time  to  hear,  a  time  to  read, 
a  time  to  confer,  a  time  to  meditate,  a  time  to 
«lo,  and  a  time  to  surter.  Now,  to  be  hearing 
when  we  should  be  preaching  and  doing — that 
is,  yiebling  active  «)bedience  to  that  under 
which  we  ought  to  sulfer — is  not  good.  Christ 
was  very  war)"  that  both  his  doings  and  suHer- 
ings  vtcrv  rightly  timed.  John  ii.  3,  4  and  \iii. 
1,  2.  And  herein  wc  ought  to  follow  his  step.s. 
To  bo  at  plough  in  the  field  when  I  shouUl  be 
hearing  the  word  i.i  not  goml ;  and  t<i  be  talk- 
ing abroad  when  I  Hhould  be  instructing  my 
family  at  home  is  as  bad :  "  Wluwo  keepeth 
the  commandment  shall  feel  no  evil  thing: 
and  a  wise  man's  heart  disccrneth  both 
time  and  judgment."  Eiccles.  viii.  5.  Good 
things  mistinietl  are  fruitless,  unprofitable,  oud 
vain. 

2dly.  As  things  must  have  their  right  time, 
•o  they  must  bo  rightly  placed;  for  the  mis- 
placing of  any  work  is  as  bad  as  the  mistiming 
■■f  it. 

U'hen  I  JMiy  thing>i  if  goo<l  must  Im>  rightly 
piacnl.  I  mean  we  should  n«)t  give  to  any  work 
more  than  the  worvl  of  <t<Hl  alloweth  it,  neither 
•hould  we  give  it  h-ss.  .Mint,  anise,  and  cum- 
min are  not  so  weighty  matters  its  faith  and 
the  love  of  Otxl,  as  in  .Matt.  xxii.  23.  For  a 
pastor  to  l>c  exercising  the  otiice  of  a  deacon 
instead  of  tho  nfDce  of  a  pastor,  it  is  mispla- 
cing of  work*.  Acta  vi.  2.     For  .Martha  to  bo 


making  outward  provision  for  Christ  when  she 
should  have  set  at  his  feet  to  hear  his  wunl 
was  the  misplacing  a  work  :  and  her  sister  to 
have  done  it  at  her  retjuest  (though  the  thing 
in  itself  Wits  good)  had  been  her  sin  also. 

Farther,  there  are  three  things  that  a  man 
should  have  in  his  eye  in  every  wonk  ho  doth  : 

1st.  The  honour  of  G<h1.  2dly.  The  odificu- 
tion  of  his  neighbour.  3dly.  The  expediency 
or  inexpedienoy  of  what  I  am  to  do.  And 
always  observe  it  that  the  honour  of  Cio«l  ia 
wrappeil  up  in  the  edihcation  of  thy  neigh- 
bour; and  the  editication  of  thy  neighbour  in 
the  expediency  of  what  tlmu  dost. 

Again,  if  thou  wouldst  walk  to  the  edifica- 
tion of  thy  neighbour,  and  so  Ut  (u>4i'>  honour 
in  the  miilst  of  thy  observers,  beware  — 

1st.  That  thou  in  thy  words  and  carriages 
dost  80  demean  thyself  that  Christ  in  his  pre- 
cious benefits  may  be  with  clearness  spoken 
forth  by  thee;  and  take  heeil  that  thou  dost 
not  enter  into  doubtful  points  with  them  that 
arc  weak,  but  deal  chielly,  lovingly,  and  wi.scly 
with  their  consciences  alnjut  those  matters  that 
tend  to  their  establishment  in  the  faith  of  their 
justification  and  deliverance  from  death  and 
hell :  "  Comfort  the  feeble-minded,  confirm  the 
weak." 

2dly.  If  thou  be  stronger  than  thy  brother, 
take  heed  that  thou  do  not  that  before  him 
that  may  otl'ond  his  weak  consci»nce;  I  mean 
things  that  t«»  themselves  may  be  lawful :  '■  All 
that  is  lawful  is  not  expetlient ;  all  that  is  law- 
ful edifieth  not."  Wherefore  here  i.-.  thy  wis- 
dom and  love,  that  thou  in  some  things  deny 
thyself  for  thy  brother's  sake.  "  I  will  not  eat 
meat  while  the  world  stan<leth,  (said  I'aul,) 
lest  I  make  my  brother  to  olFond.  Wherefore 
have  this  faith  to  thy.'<elf  before  God."  Itut  if 
thou  walk  otherwise,  know  thou  walki'st  not 
charitably,  and  so  not  to  eilitication,  and  so 
not  to  Christ's  honour,  but  dost  sin  against 
Christ  and  wound  thy  weak  brother,  for  whom 
Christ  died. 

Hut  I  say  all  this  while  keep  thy  eye  U)m>u 
the  word :  take  hee»l  of  going  contrary  to  lluit 
under  any  pretence  whatever;  for  without  tho- 
word  there  is  nothing  to  (toil's  glory  nor  thy 
brother's  iilification.  Wherefore,  walk  wisely 
in  a  perfect  way. 

Having  thus,  in  few  wonix,  it)i'iue<l  you 
what  are  works  rightly  gu<Ml,  I  iH-sea-cli  you  in 
the  name  of  the  Lord  Jcmus  Christ  that  you 
put  younu'lvcM  into  a  conscientious  |>erforni* 
ance  of  them,  thai  you  may,  while  you  live 
hero,  bo  vcwels  of  honour,  fit  for  the  Maaiei'a 


254 


BUNYAN'S  COMPLETE   WORKS. 


use  and  prepared  to  every  good  work.  Study 
to  approve  things  that  are  excellent,  that  you 
may  be  sincere  and  without  offence  until  the 
day  of  Christ:  covet  communion  with  God, 
covet  earnestly  the  best  gifts.  Ah !  we  that 
are  redeemed  from  among  men,  and  that  re- 
joice in  the  hope  of  the  glory  of  God— we  that 
look,  I  say,  for  the  blessed  hope  and  the  glori- 
ous appearing  of  the  great  God  and  our  Saviour 
Jesus  Christ— what  manner  of  persons  should 
we  be  in  all  holy  conversation  and  godliness ! 

To  conckidc,  for  your  further  edification, 
take  a  plain  rehearsal  of  your  several  general 
duties  and  works,  to  which  God  eugageth  you 
iu  his  word,  according  to  your  places,  callings, 
and  rela*^^ions  in  this  world. 

TOUCHING   THE   MASTER   OF   A    FAMILY. 

If  thou  have  under  thee  a  family,  then  thou 
art  to  consider  the  several  relations  thou  stand- 
est  under,  and  art  to  know  that  thou  in  each 
of  them  hast  a  work  to  do  for  God,  and  that  he 
expecteth  thy  faithful  deportment  under  every 
one  of  them.     As, 

First,  then,  in  general:  He  that  is  the 
master  of  a  family  hath,  as  under  that  rela- 
tion, a  work  to  do  for  God ;  to  wit,  the  right 
governing  of  his  own  family.  And  his  work 
is  twofold. 

1.  Touching  the  spiritual  state  thereof.  2. 
Touching  the  outward. 

As  touching  the  spiritual  state  of  his  family, 
he  ought  to  be  very  diligent  and  circumspect, 
doing  his  utmost  endeavour  both  to  increase 
faith  where  it  is  begun  and  to  begin  it  where 
it  is  not. 

Wherefore,  to  this  end,  he  ought  diligently 
and  frequently  to  lay  before  his  household  such 
things  of  God,  out  of  his  word,  as  are  suitable 
for  each  particular.  And  let  no  man  question 
his  rule  iu  the  word  of  God  for  such  a  prac- 
tice; for  if  the  thing  itself  were  but  of  good 
report  and  a  thing  tending  to  civil  honesty,  it 
is  witliin  the  compass  and  bounds  even  of  na- 
ture itself,  and  ought  to  be  done,  much  more 
things  of  a  higher  nature ;  besides,  the  apostle 
exhorts  us  to  "  whatever  things  are  honest, 
whatever  things  are  true,  just,  and  of  good  re- 
port," to  think  of  them,  that  is,  to  be  mindful 
to  do  them  ;  but  to  be  conversant  in  this  godly 
exercise  in  our  family  is  very  worthy  of  praise, 
and  doth  much  become  all  Christians.  This  is 
one  of  the  things  for  Avhich  God  so  highly  com- 
mended his  servant  Abraham,  and  that  with 
which  his  heart  was  so  much  affected:  "I 
know  Abrahiim,"  saith  God;  "  I  know  him  to 


be  a  good  man  in  very  deed,  foi  he  will  com- 
mand his  children,  and  his  household  aftei 
him,  and  they  shall  keep  the  way  of  the  Lord." 
This  was  a  thing  also  which  good  Joshua  de  • 
sisned  should  be  his  practice  as  long  as  he  had 
a  breathing-time  in  this  world :  "  As  for  me, 
(saith  he,)  I  and  my  household,  we  will  serve 
the  Lord." 

Further,  we  find  also  in  the  New  Testament 
that  they  are  looked  upon  as  Christians  of 'an 
inferior  rank  that  have  not  a  due  regard  ta 
this  duty;  yea,  so  inferior  as  not  fit  to  be 
chosen  to  any  oflSce  in  the  Church  of  God.  A 
pastor  must  be  one  that  ruleth  well  his  own 
house,  having  his  children  in  subjection  with 
all  gravity :  For  if  a  man  knoweth  not  how  to 
rule  his  own  house,  how  shall  he  take  care  of 
the  Church  of  God?  "The  deacon  also  (saith 
he)  must  be  the  husband  of  one  wife,"  ruling 
their  children  and  their  own  house  well.  Mark 
a  little,  the  apostle  seems  to  lay  down  thus 
much,  that  a  man  that  governs  his  family  well 
hath  one  qualification  belonging  to  a  pastor  or 
deacon  in  the  house  of  God,  (for  he  that  know- 
eth not  how  to  rule  his  own  house,  how  shall 
he  take  care  of  the  Church  of  God?)  which 
tiling  considered,  it  giveth  us  light  into  the 
work  of  the  master  of  a  family  touching  the 
governing  of  his  house. 

1.  First,  then,  a  pastor  must  be  sound  and 
uncorrupt  in  his  doctrine ;  and  indeed  so  must 
the  mitster  of  a  family. 

2.  A  pastor  should  be  apt  to  teach,  to  reprove, 
and  to  exhort ;  and  so  should  the  master  of  a 
famiJf^. 

3.  A  pastor  must  himself  be  exemplary  in 
faith  and  holiness ;  and  so  also  should  the  mas- 
ter of  a  family.  "I  (saith  David)  will  behave 
myself  in  a  perfect  way ;  I  will  walk  in  (or 
before)  my  house  in  a  perfect  way." 

4.  The  pastor  is  for  getting  the  church  to- 
gether ;  and  when  they  are  so  come  together, 
then  to  pray  among  them  and  to  preach  unto 
them:  this  is  also  commendable  in  Christ:' au 
masters  of  families. 

Objection.  But  my  family  is  ungodly  and 
unruly  touching  all  that  is  good :  what  shal' 
I  do?' 

Answer.  I  answer — 1.  Though  this  be  true, 
yet  thou  must  rule  them,  and  not  they  thee. 
Thou  art  set  over  them  of  God,  and  thou  art  to 
use  the  authority  which  God  hath  given  thee, 
both  to  rebuke  their  vice  and  to  show  them  the 
evil  of  their  rebelling  against  the  Lord.  This 
did  Eli,  though  not  enough;  and  thus  did 
David. 


runiSTIAN  BEHAVIOUR. 


256 


Also,  thou  must  tell  them  Imw  sad  thy  stnto 
KiiA  when  thou  \v;ist  in  their  conilitiun,  and  so 
labour  to  -»;cover  them  out  of  the  snare  of  tlie 
devil. 

'1.  Thou  ouj^htest  also  to  labour  t<»  draw 
them  ft)rth  to  CJod's  puhlie  worship,  if  [>erad- 
venture  (.i<h1  may  convt-rt  tiieir  souls.  Saith 
Jaeob  to  his  !iou.sehold,  and  t«)  all  that  were 
about  iiim,  "  Let  us  arise  ami  •^o  to  Uethel,  and 
I  will  make  there  an  altar  to  (iod,  that  an- 
-\'eretl  me  in  the  day  of  my  distri-^s." 

Hannah  would  earry  Samuel  to  Shiloh,  tluit 

ht-  mijiht  abide  with  (Jod  for  ever.     Indeed  u 

Houl  rij^htly  touehed  will  labour  to  draw  not  oidy 

u-ir  families  but  u  wholecity  after  Jesus  Christ. 

■5.  If  they  arc  «ilwlinate,  and  will  not  go  forth 
Aith  thee,  then  do  thou  ^ci  godly  and  sound 
nun  to  thy  house,  and  there  let  the  word  of 
I  Jod  be  preaehed,  when  thou  luLst,  as  Cornelius, 
gathen-d  thy  family  ami  friends  together. 

You  know  that  the  jailer,  Lyilia,  Crispus, 
Ciaius,  Stephanus,  and  others  had  not  only 
theni-selves  but  their  families  madegraeious  by 
the  word  preached,  and  that  some  of  theni,  if 
u>it  all,  by  the  word  preached  in  their  houses. 
.Viid  this,  for  aught  I  know,  might  be  one 
reason  among  many  why  the  apo>tKs  taught 
in  their  day,  not  only  pul)liely,  but  from  hou.>»e 
to  house :  I  say,  that  they  might,  if  possible, 
bring  in  those  in  some  family  which  yet  re- 
tniiined  unconverte<l  and  in  their  sins;  for 
some,  you  know,  how  usual  it  was  in  the  day 
of  Ciirist  to  invite  him  to  their  house  if  they 
had  any  alllieted  that  either  wouUl  not  or 
eouhl  not  come  unto  him. 

If  this  be  the  way  with  tluMe  that  have  out- 
ward diseum?^  in  their  families,  how  much  more 
then  where  there  are  souls  that  have  nee«l  of 
Chri.Ht  to  save  them  from  death  and  eternal 
damnation? 

4.  Take  heed  that  thou  dost  n<jt  neglect  fam- 
ily duties  among  them  thyself,  Jis  reading  the 
word  and  prayer;  if  thou  hast  one  in  thy  fam- 
ily that  is  gracious,  take  encouragement;  nay, 
if  thou  art  alone,  yet  know  that  thou  hast  l)oth 
liberty  to  go  to  ti<Kl  through  Christ,  and  also 
art  at  that  time  in  a  capacity  of  having  the 
universal  Church  join  with  thee  for  the  whole 
number  of  those  that  shall  be  saved. 

•'».  Take  heed  that  thou  sufler  not  any  un- 
go»lly,  profane,  or  heretical  Inxiks  or  discourse 
in  thy  house:  "  Kvil  communications  corrupt 
P'  rs."     I  mean  such  profane  or  he- 

r-  -,  fee,  as  either  tend  to  provoke  to 

looseni-^.-*  of  life  or  such  an  do  opjnme  the  fun- 
(l.u\ii'nt;il-<  cf  (lie  (iiMp)'!. 


I  know  that  Christians  muht  U  allowed 
their  liberty  as  to  things  indillerent ;  hut  for 
those  things  that  strike  eitlier  at  faith  <»r  holi- 
m-ss,  they  ought  to  be  abandoiuMi  by  all  Chris- 
tians, ami  espreially  by  the  pastors  of  churches 
and  masters  of  families;  wiiieli  practice  was 
figured  out  by  Jacob's  commanding  his  Ih)Umi 
and  all  that  was  with  him  to  put  away  the 
strange  gods  from  among  them  an«l  to  change 
their  garnu>nts. 

All  those  in  the  Acts  set  a  good  example  for 
this,  who  took  their  curious  books  and  burned 
them  before  all  men,  tluiugh  th»-y  were  wortb 
five  thou.sand  pieces  of  silver. 

The  neglect  of  this  fourth  particular  hath 
occasioned  ruin  in  numy  families  both  among 
children  and  servants.  It  is  easier  for  vain 
talkers  and  their  deeeivable  works  to  subvert 
whole  households  than  nniny  are  aware  ot'. 

Thus  much  toueliing  the  spiritual  state  of 
thy  household.     And  now  t<»  its  outward. 

Touching  the  outward  state  of  thy  family, 
thou  art  t«)  consider  these  three  things: 

1.  That  it  lieth  upon  thee  to  care  for  them 
that  they  have  a  convenient  livelihood:  "If 
any  man  j)rovide  not  for  his  own,  an<l  espe- 
cially for  those  of  his  house,  he  hath  denied 
the  faith  and  is  worse  than  an  infidel."  Hut 
mark  when  the  word  said,  "Thou  art  to  j»ro- 
vido  for  thy  house,"  it  giveth  thee  no  licenso 
to  distracting  carefulness;  neither  doth  it  al- 
low thee  to  strive  to  grasp  the  world  in  thy 
heart  or  cofTers,  nor  to  take  care  for  year>« 
«»r  days  to  come,  but  so  t<i  provide  for  them 
that  they  may  have  food  and  raiment ;  and  if 
either  they  or  thou  be  not  content  with  that, 
you  launch  out  beyond  the  rule  of  (io<l. 
This  is  to  labour  that  you  nuiy  have  where- 
with to  maintain  gcwul  works  for  necei»sary 
uses. 

And    never   object    that    unh-ss    you     reach 

farther  it  will  never  do ;  for  that  is  but  unln*- 

licf.    The  word  saith,  "That  God  feedeth  the 

ravens,  carcth  for  sparrows,  aintl  clotheth  the 

gnuss;  in  which  three,  to  f«'e«l,  clothe,  an<l  car* 

for,  is  as  much  its  heart  can  wish. 

,       2.  Therefore,  though  thou  shouldst   provitle 

I  for  thy  family,  yet  let  all  thy  lal>our  be  niixeil 

with   moderation:  "Let  your  moderation   b« 

I  known  unto  all  men."     Take  heetl  of  driving 

HO  hani  after  this  world  as  to  hinder  thjindf 

and    family    from    tlnwe   duties    towanls   (j»od 

I  whi(4j  thou  art  by  grace  oblige«l  to.  ili  private 

'  pniyer,  reading  the  STi]>'Mr«-    rui-i  <'hri!«tinu 

conferenre.     It   i»  a   !•  '-n  so  to 

'.  spend  thems«lven  an<l  :  !ii»  world 


256 


BUNYAN'S  COMPLETE   WOEKS. 


as  that  they  disengage  their  heart  to  God's 
worship. 

Christians,  "  the  time  is  short.  It  remaineth 
then  that  they  that  have  wives  be  as  those 
that  have  none ;  and  they  that  weep,  as  though 
they  wept  not ;  and  they  that  rejoice,  as  those 
that  rejoice  not ;  and  they  that  use  this  world, 
as  not  abusing  it ;  for  the  fashion  of  this  world 
passeth  away." 

Many  Christians  live  and  do  in  this  world  as 
if  religion  was  but  a  by-business,  and  this 
world  the  one  thing  necessary ;  when  indeed 
all  the  things  of  this  world  are  but  things  by 
the  by,  and  religion  only  the  one  thing  need- 
ful. 

3.  If  thou  wouldst  be  such  a  master  of  a 
family  as  becomes  thee,  thou  must  see  that 
there  be  that  Christian  harmony  among  those 
under  thee  as  becomes  that  house  where  one 
ruleth  that  feareth  God. 

(1.)  Thou  must  look  that  thy  children  and 
servants  be  under  subjection  to  the  word  of 
God ;  for  though  it  is  of  God  only  to  rule  the 
heart,  yet  he  expecteth  that  thou  shouldst  rule 
tlieir  outward  man;  which,  if  thou  doest  not, 
he  may  in  a  short  time  cut  off  all  thy  stock. 
See  therefore  that  thou  keep  them  temperate 
in  all  things,  in  apparel,  in  language,  that  they 
be  not  gluttons  nor  drunkards;  nor  suffering 
either  thy  children  vainly  to  domineer  over 
thy  servants,  nor  they  again  to  carry  them- 
selves foolishly  towards  each  other. 

(2.)  Learn  to  distinguish  between  that  in- 
jury that  in  thy  family  is  done  to  thee  and 
that  which  is  done  to  God ;  and  though  thou 
oughtest  to  be  very  zealous  for  the  Lord,  and  to 
bear  nothing  that  is  open  transgression  to  him, 
yet  here  will  be  thy  wisdom — to  pass  by  per- 
sonal injuries  and  to  bury  them  in  oblivion  : 
"  Love  covereth  a  multitude  of  sins."  Be  not 
then  like  those  that  will  rage  and  stare  like 
madmen  when  they  are  injured,  and  yet  either 
laugh,  or  at  least  not  soberly  rebuke  and  warn, 
when  God  is  dishonoured. 

Rule  thy  own  house  well,  having  thy  chil- 
dren (with  others  in  thy  family)  in  subjection 
with  all  gravity. 

Solomon  was  so  excellent,  sometimes,  this 
way  that  he  made  the  eyes  of  his  beholders  to 
dazzle. 

But  to  break  off  from  this  general  and  come 
to  particulars : 

First,  Hast  thou  a  wife?  Thou  must  con- 
sider how  thou  oughtest  to  behave  thyself 
under  that  relation ;  and  to  do  this  aright 
thou  must  consider  the  coiK^ition  of  thy  wife. 


whether  she  be  one  that  indeed  believeth  or 
not.     If  she  believeth,  then, 

1.  Thou  art  engaged  to  bless  God  for  her; 
"  For  her  price  is  far  above  rubies,  and  she  is 
the  gift  of  God  unto  thee,  and  is  for  thy  adorn- 
ing and  glory.  Favour  is  deceitful,  and  beauty 
is  vain ;  but  a  womac  that  feareth  the  Lord, 
she  shall  be  praised." 

2.  Thou  oughtest  to  love  her  under  a  double 
consideration :  1.  As  she  is  thy  flesh  and  thy 
bone;  "For  never  man  yet  hated  his  own 
flesh."  2.  As  she  is  together  with  thee  an  heir 
of  the  grace  of  life.  This,  I  say,  should  en- 
gage thee  to  love  her  with  Christian  love ;  to 
love  her  as  believing  you  both  are  dearly  be- 
loved of  God  and  the  Lord  Jesus  Christ,  and 
as  those  that  must  be  together  with  him  in 
eternal  happiness. 

3.  Thou  oughtest  so  to  carry  thyself  to  and 
before  her  as  doth  Christ  to  and  before  his 
Church ;  as  saith  the  apostle :  "  So  ought  men 
to  love  their  wives,  even  as  Christ  loved  the 
Church  and  gave  himself  for  it."  When  hus- 
bands behave  themselves  like  husbands  indeed, 
then  will  they  be  not  only  husbands,  but  such 
an  ordinance  of  God  to  the  wife  as  will  jireadi 
to  her  the  carriage  of  Christ  to  his  spouse. 
There  is  a  sweet  scent  wrapped  up  in  the  rela- 
tions of  husbands  and  wives  that  believe;  the 
Avife,  I  say,  signifying  the  Church,  and  the 
husband  the  head  and  Saviour  thereof.  "  For 
the  husband  is  the  head  of  the  wife,  even  as 
Christ  is  the  head  of  the  Church ;"  and  he  is 
the  Saviour  of  the  body. 

This  is  one  of  God's  chief  ends  in  instituting 
marriSge,  that  Christ  and  his  Church,  under  a 
figure,  might  be  wherever  there  is  a  couple 
that  believe  through  grace. 

Wherefore  that  husband  that  carrieth  it  un- 
discreetly  towards  his  wife,  he  doth  not  only 
behave  himself  contrary  to  the  rule,  but  also 
maketh  his  wife  lose  the  benefit  of  such  an 
ordinance,  and  crosseth  the  mystery  of  his  re- 
lation. Therefore,  I  say,  "So  ought  men  to 
love  their  wives  as  their  own  bodies:  he  that 
loveth  his  Avife,  loveth  himself;  for  no  man 
ever  yet  hated  his  own  flesh,  but  nourishelh 
and  cherisheth  it,  even  as  tha..  Lord  thf 
Church."  Christ  laid  out  his  life  for  hi» 
Church,  covereth  her  infirmities,  communicatet 
to  her  his  wisdom,  jsrotecteth  her  and  helpett 
her  in  her  employments  in  this  •iV'^rld;  and  sc 
ought  men  to  do  for  their  wives. 

Solomon  and  Pharaoh's  daughter  had  the 
art  of  thus  doing,  as  you  may  see  in  the  book 
of  the  Canticles. 


cm:  IS  TiA  y  beua  i  'io  ur. 


257 


Wherefore  bear  with  their  weaknesses,  help 

their   infirmities,   and    honour   tlieni   as    tlie 

weaker  vessels  and  i\s  be.nj?  of  a  frailer  con- 

btitution. 

I  In  a  word,  be  .xiich  a  husband  to  thy  believ- 

[       ing  wife  that  she  may  sjw,  Gi)d  hath  not  only 

given  mu  a  husband,  but  such  a  husband  as 

prraeheth   to  me  every  day  the   carriage  of 

'  Christ  to  his  Church. 

Secondly,  If  thy  wife  be  unbelieving  or  car- 
aal,  then  thou  hast  also  a  duty  lying  before 
theo,  which  thou  art  t-ngaged  to  j)erform  under 
a  double  engagement:  1.  For  that  she  lieth 
liable  every  moment  to  eternal  ilamnation:  2. 
That  she  is  thy  wife  that  is  in  this  evil  ease. 

Oh  Ijow  little  sense  of  the  worth  of  souls  is 
there  in  the  hearts  of  .s«ime  husbands,  as  is 
nianitest  by  their  unchriiitian  carriage  to  and 
before  their  wives  I 

Now.  to  qualify  thee  for  a  carriage  suitable, 

1.  Labour  seriously  after  a  sense  of  her 
miserable  state^  that  thy  ln.wils  may  yearn 
towards  her  soul. 

2.  Ik'ware  that  she  takr  no  n<  rasion  from 
any  unseemly  carriage  of  thine  to  proceed  in 
evil.  And  here  thou  hast  need  to  double  thy 
diligence,  for  she  lieth  in  thy  bosom,  and 
th«'refore  is  capable  of  espying  the  lesist  mls- 
••arriage  in  thee. 

3.  If  she  behave  herself  unseemly  and  un- 
ruly, as  she  is  nubject  to  do,  being  Christless 
and  graceless,  then  labour  thou  to  overcome 
her  evil  with  thy  g<Midne.ss,  her  frowardness  with 
thy  p.itience  ami  niickiiess.  It  is  a  -Iiame  lor 
thee,  who  hast  anotjier  principle,  to  do  as 
-he.  , 

-I.  Take  fit  opportunities  to  convince  lier. 
ui>servi-  her  disposition,  and  when  she  is  most 
likely  to  la-ar,  then  speak  to  her  very  heart. 

•').  When  thou  speake-Ht  speak  to  purpose. 
It  is  no  matter  for  many  words,  provide<l  they 
be  |)crtinent.  Job  in  a  few  words  answers  his 
wife,  and  takes  her  olT  from  her  fixtlish  talk- 
ing: "Thou  speakest  (saith  he)  like  one  of 
the  f'xdish  wonu'n :  Hhall  we  receive  grK>d  at 
tie  hands  of  CJikI,  and  shall  we  not  receive 

■iir" 

f>.  Let  all  be  done  without  rancour  «ir  the 
least  appearance  of  anger :  "  With  meekncwd 
instnu't  tho»e  that  oppose  themselves,  if  pcr- 
ailventure  they  may  recover  ihuuiselveit  out  of 
the  snare  of  the  devil  who  are  taken  cuptive 
by  him  at  his  will." 

"  .\nd  knowesl  thou,  O  man,  but  thou  may- 
est  aave  thy  wife?" 


TOICUINT.    I'AUKNT.S. 

If  thou  art  a  jKin-nt,  a  father  or  a  mother 
then  thou  art  to  couj^ider  thy  calling  under 
this  relation.. 

Thy  children  have  souls,  ami  they  must  be 
begotten  of  Uod  as  well  as  of  thee,  or  they 
perish. 

And  know  also  that  unless  thou  be  very  cir- 
cumspect in  thy  behaviour  to  and  before  them, 
they  may  perisii  thr<»ugh  tliee;  the  thou^'hta 
of  which  should  provoke  thee  both  to  ins.iuct 
and  also  to  correct  tiienj. 

1.  To  in^trul•t  them  its  the  Scripture  sailb, 
and  to  bring  them  up  in  the  nurture  and 
admonition  of  the  Lord;  and  to  do  this 
diligently  when  thou  siltest  in  thy  noiue, 
when  thou  liest  down,  ami  when   tiioii   risest 

Now  to  do  this  to  purpose, 

1.  Do  it  in  terms  and  words  easy  to  be  un- 
derstood: ad'ect  not  high  exprusttions,  they  will 
drown  your  children.  Thus  God  spake  to  hia 
children,  and  Paul  to  liis. 

2.  Take  heed  of  filling  their  heads  with 
whimsies  and  unprofitable  notions,  for  thia 
will  sooner  learn  them  to  be  malapert  and 
proud  than  sober  and  humble.  Open  there- 
fore to  them  the  state  of  man  by  nature;  dis- 
course with  them  of  sin,  of  death,  and  hell ; 
of  a  crucified  Saviour,  and  the  promise  of  life 
through  faith:  "Train  up  a  chihl  in  the  way 
lie  should  go,  and  when  he  is  old  he  will  not 
depart  from  it." 

3.  There  must  be  much  gentleness  and 
patience  in  all  thy  instructions,  lest  they  b« 
discouraged. 

4.  Labour  to  convince  them  by  a  conversa 
tion  answerable  that  the  things  of  which  thou 
instructcst  them  are  not  fables,  but  realities, 
yea,  and  realities  so  far  above  what  can  be 
here  enjoyed  that  all  things,  were  they  a  thou- 
sand times  better  than  they  are,  are  not  worthy 
to  be  compared  with  the  glor>'  and  worthiness 
of  these  things. 

Isaac  wjis  so  holy  before  his  children  that 
when  Jacob  remembered  CJ(m1,  he  remembered 
that  he  was  the  fear  of  his  father  I.-!uic. 

Ah!  when  children  can  think  of  their 
parent.s,  and  bleits  God  for  that  instruction 
and  g«HHl  they  have  received  from  them,  thia 
is  not  only  profitable  for  children,  but  hon 
ourablc  and  comfortable  to  imrents:  "The 
father  of  the  righteous  shall  greatly  rejoice; 
and  he  that  In'gctteth  a  wise  child  shall  ba?« 
joy  of  him." 


258 


BUNYAN'S  COMPLETE   WORKS. 


TOUCHING   CORRECTION. 

1.  See  if  fair  words  will  Avin  them  from 
evil.     This  is  God's  way  with  his  children. 

2.  Let  those  words  yoii  si^eak  to  them  in 
your  reproof  be  both  sober,  few,  and  perti- 
nent, adding  always  some  suitable  sentence  of 
the  Scripture  therewith;  as,  if  they  lie,  then 
such  as  Rev.  xxi.  8,  27 ;  if  they  refuse  to  hear 
tlie  word,  such  as  2  Chrou.  xxv.  14-16. 

3.  Look  tc  them  that  they  be  not  compan- 
ions with  those  that  are  rude  and  ungodly, 
showing  with  soberness  a  continual  dislike  of 
their  naughtiness;  often  crying  out  to  them, 
as  God  did  of  old  unto  his,  "  Oh  do  not  this 
abominable  thing  that  I  hate." 

Let  all  this  be  mixed  with  such  love,  pity, 
and  compunction  of  spirit  that  if  possible  they 
may  be  convinced  you  dislike  not  their  per- 
sons, but  their  sins.     This  is  God's  way. 

5.  Be  often  endeavouring  to  fasten  on  their 
consciences  the  day  of  their  death  and  judg- 
ment to  come.  Thus  also  God  deals  with 
his. 

6.  If  thou  art  driven  to  the  rod,  then — 1. 
Strike  advisedly,  in  cold  blood,  and  soberly 
show  them — 1.  their  fault ;  2.  how  much  it  is 
against  thy  heart  thus  to  deal  with  them ;  3. 
and  that  what  thou  dost  thou  dost  in  con- 
science to  God  and  love  to  their  souls;  4. 
and  tell  them  that  if  fair  means  would  have 
done,  none  of  this  severity  should  have  been. 
This,  I  have  proved  it,  will  be  a  means  to 
afflict  their  hearts  as  well  as  their  bodies; 
and  it  being  the  way  that  God  deals  with 
his,  it  is  the  most  likely  to  accomplish  its 
end. 

7.  Follow  all  this  with  prayer  to  God  for 
them,  and  leave  the  issue  to  him :  "  Folly  is 
bound  up  in  the  heart  of  a  child,  but  the  rod 
of  correction  will  fetch  it  out." 

Lastly,  observe  these  cautions : 

(1.)  Take  heed  that  the  misdeeds  for  which 
Ihou  correctcst  thy  children  be  not  learned 
them  by  thee.  Many  children  learn  that 
wickedness  of  their  parents  for  wliich  they 
beat  and  chastise  them. 

(2.)  Take  heed  thou  smile  not  upon  them 
to  encourage  them  in  small  faults,  lest  that 
thy  carriage  to  them  be  an  encouragement  to 
them  to  commit  greater. 

(3.)  Take  heed  thou  use  not  unsavoury  and 
unseemly  words  in  thy  chastising  of  them,  as 
railing,  miscalling,  and  the  like.  This  is 
devilish. 

(4.)  Take  heed  thou  do  not  use  them  to 
many  chiding  words  and  threatenings,  mixed 


with  lightness  and  laughter;  this  will  harden. 
Speak  not  much,  not  often,  but  pertinent  to 
them,  with  all  gravity. 

OF   MASTERS   TO   SERVANTS. 

Masters  also  have  a  work  to  do  as  they 
.stand  related  to  their  servants.     And, 

1.  If  possibly  they  can,  to  get  them  that  fear 
God:  "He  that  worketh  deceit  (said  David) 
shall  not  dwell  within  my  house;  and  he  that 
telleth  lies  shall  not  tarry  in  my  sight." 

2.  But  if  none  at  the  present  but  unbelievi  ra 
can  be  got  to  do  thy  labour,  then, 

(1.)  Know  that  it  is  thy  duty  so  to  behave 
thyself  to  thy  servant  that  thy  service  may 
not  only  be  for  thy  good,  but  for  the  good  of 
thy  servant,  and  that  both  in  body  and  soul. 
Wherefore  deal  with  him,  as  to  admonition,  aa 
with  thy  children ;  give  him  the  same  bread 
of  God  thou  givest  to  them ;  and  who  knows 
but  that  if  thou  with  spiritual  delieates  bring- 
est  up  thy  servant,  he  may  become  thy  spir- 
itual son  in  the  end. 

(2.)  Take  heed  thou  do  not  turn  thy  ser- 
vants into  slaves,  by  overcharging  them  in  thy 
work  through  thy  greediness.  To  make  men 
serve  with  rigour  is  more  like  to  Israel's  en- 
emies than  Christian  masters. 

(3.)  Take  heed  thou  carry  not  thyself  to  thy 
servant  as  he  of  whom  it  is  said,  "  He  is  such 
a  man  of  Belial  that  his  servants  could  not 
speak  to  him." 

And  the  apostle  bids  you  forbear  to  threaten 
them,  "  because  you  also  have  a  Master  in 
heaven."  As  who  should  say.  Your  servants 
cannot  be  guilty  of  so  many  miscarriages 
against  you  as  you  are  guilty  of  against 
Christ:  wherefore  do  with  and  to  your  ser- 
vants as  you  would  have  your  Master  do 
with  you. 

(4.)  Take  heed  that  thou  neither  circum- 
vent him  at  his  coming  to  thy  service  nor  at 
his  going  out. 

Servants  at  their  going  into  service  may  be 
beguiled  two  ways : 

1st.  By  their  masters  lying  unto  them,  say- 
ing their  work  is  so  small  and  so  easy^  when  it 
is  indeed,  if  not  too  burdensome,  yet  far  l*- 
yond  what  at  first  was  said  of  it.  This  is  be- 
guiling of  them. 

2dly.  The  other  way  is  when  masters  greed- 
ily seek  to  wire-draw  their  servants  to  such 
wages  as  indeed  is  too  little  and  inconsider- 
able for  such  work  and  labour.  Both  these 
the  apostle  opposeth  where  he  saith,  "Masters, 
give  to  your  servants  that  which  is  just--juBt 


CnniSTIAX   BKHA  VIOUR. 


259 


labour  ami  jiHt  wages — knowing  that  you  aUo 
liavi-  a  ^^a«^te^  in  heaven." 

As  servants  may  ho  circiunvontetl  at  their 
coniinor  into  tlieir  hilnair,  so  also  they  nuiy  he 
at  their  ?oin{?  out;  which  is  done  hy  nuwters 
that  either  change  their  wagt's,  like  heathenish 
Luhan,  or  ket'p  it  hack,  like  tluxse  against  whom 
'  I<kI  will  he  a  swit^  witness. 

(.■{.)  Take  hifd  that  thou  make  not  a  gain 
of  thy  place,  heeause  thou  art  gracious  or 
livest  conveniently  for  the  means  of  grace. 

S«'rvant.H  that  are  truly  godly,  they  care  ni»t 
how  eheMp  they  .serve  their  nui.stcrs,  |»rovi«le«l 
they  may  get  into  private  families,  or  where 
they  may  he  ivnvenient  for  the  word.  lUil 
now,  if  a  master  or  mi.xtre-<s  should  take  this 
opiMirtunity  to  make  a  prey  of  their  servant.s, 
this  is  al*ominahle,  this  is  nuiking  a  g:iin  of 
goiiliness  and  nu>rchandiso  of  the  things  of 
Ood  and  of  the  soul  of  thy  brother. 

I  have  heanl  some  jKior  servants  say  that  in 
Bome  CJirnal  families  they  have  had  more  lib- 
erty to  (iimI's  things  and  more  fairnes>  of  «lcal- 
ing  than  among  jirofe.s-sors;  but  this  stinketh. 
.\nd  as  Jactib  said  corjcerning  the  cruelty  of 
his  two  sons,  so  nniy  I  say  of  such  masters, 
tliey  make  religion  stink  before  the  iidiabitants 
of  the  land. 

In  a  word,  learn  of  the  Lord  Jesus  to  carry 
yourselves  well  to  your  servants,  that  your  ser- 
vants also  nuiy  learn  .something  of  the  kind- 
ness of  Christ  by  your  deportment  to  them. 
Ser\'ants  are  goers  jis  well  jU»  comers;  t:ike  heed 
that  thou  give  them  no  (>ccu.sion  to  scandal  the 
Gospel  when  they  are  gone  for  what  they  ob- 
serviKl  thee  unrighteously  to  do  when  they 
were  with  thee.  Then  nntsters  carrj*  it  rightly 
toward  their  servants  when  they  labour  both 
in  wortl  and  life  to  convince  them  that  the 
thingH  of  God  arc  the  one  thing  neccjwary, 
Tliat  which   servants  are  commanded   to  do 

uching  their  fear,  their  singleni'ss  of  heart, 
their  <loing  what  they  do  a.s  to  the  Lonl,  and 
not  to  men,  the  master  is  conimandeil  to  do  the 
same  thingM  unto  them. 

TIIK  DLTV  OK  WIVE.S. 

Hut,  p.i'^ing  the  master  of  the  fanuiy,  i  -ikhi 

ak  a  word  or  two  to  those  that  are  under  him. 

And  first  to  the  wife.     The  wife  is  Ixumd  by 

the  law  tfi  her  husband  so  long  as  her  husband 

liveth,  wherefore  nhe  also  hath  her  work  and 

place  in  the  family  at  well  as  the  rest. 

Now  there  are  these  things  consideniblc  in 
:•■  of  a  wife  towani  her  husband, 
ught  conscientiously  to  obsK'rve : 


1.  That  she  look  upon  him  as  her  head  and 
lonl.  The  head  of  the  woman  is  the  man, 
and  so  Sarah  called  Abraham  lonl. 

2.  She  shouhl  therefore  be  subject  to  him, 
a»  is  fit  in  the  Lord.  The  apo-stlesaith,  "That 
the  wife  should  submit  herself  to  her  hu-sltand, 
as  to  the  Lord."  I  toUl  y«tu  befon-  that  if  the 
hu.sband  doth  walk  towards  his  wife  a«  becomes 
him.  he  will  therein  be  such  an  ordinance  of 
(lod  to  lnr,  bcsidi's  the  relation  of  an  husband, 
that  shall  preach  to  her  the  carriage  of  t;hrii*t 
to  his  Church.  .\nil  now  I  say  uUo  that  the 
wife,  if  she  walk  with  her  husband  a-  jecomea 
her,  she  shall  |>reach  (he  obedience  of  the 
Church  to  her  husband.  Therefore  aa  the 
Church  is  subject  to  Christ,  so  let  the  wives  be 
to  their  own  husbands  in  every  thing. 

Now,  for  thy  performing  t»f  this  work,  thou 
must  first  shun  these  evils: 

1.  The  evil  of  a  wandering  and  a  gos.siping 
spirit;  this  is  evil  in  the  Church,  and  is  evil 
also  in  a  wife,  who  is  the  figure  of  a  Church. 
Christ  loveth  to  have  his  spouse  keep  at  h(»ine; 
that  is,  to  be  with  him  in  the  faith  and  prac- 
tice of  his  things,  not  ranging  and  meddling 
with  the  things  of  ."sutan;  no  more  slnmld 
wives  be  given  to  wander  and  g«»ssip  abroad. 
Y(»u  know  that  Prov.  vii.  11  saith,  "She  is 
loud  and  stubborn,  her  feet  abide  not  in  her 
house." 

Wives  should  be  about  their  own  husband'ii 
business  at  home;  as  the  apostle  saith,  "Let 
them  be  di.screet,  chjwte,  keepers  nt  home, 
gmxi,  obedit-nt  to  their  own  husband."  And 
why?  IJecause  otherwise  the  word  of  God 
will  be  blasphemed. 

2.  Take  hee<l  of  an  i<lle,  talking,  or  wrang- 
ling tongue.  This  also  is  <Hlious,  either  in 
maids  or  wives,  to  be  like  parrots,  not  bridling 
their  tongue;  whereas  the  wife  should  know, 
as  I  S4iid  before,  that  her  husband  is  her  hud, 
and  Is  «>ver  her,  a.s  Christ  is  over  the  Church. 
Do  you  think  it  is  seemly  for  the  Church  tjo 
parrot  it  against  hei  husband?  Is  she  not  U. 
be  silent  before  him,  and  to  look  to  his  law*, 
rather  than  her  «iwn  fictions?  Why  so,  saith 
the  a|HMtlo,  ought  the  wife  to  carrj'  it  toward* 

I  her  husband.  Ix>t  the  woman,  miith  Paul 
'  learn  in  silence  with  all  subjection;  but  I  .suf- 
I  fer  not  a  woman  to  teach  or  t(>  iLsurp  authority 
I  over  the  man,  but  to  Im«  in  silence. 

It  is  an  unseemly  thing  to  see  a  woman  m 
much  n»  once  in  all  her  lifetime  to  offer  to 
overtop  her  husband ;  she  ought  in  evpr>-  thinp 
to  l)e  in  subjiH'tion  to  him  and  in  nil  she  doth, 
as  having  her  warrant,  license,  and  authoritj 


260 


BUNYAN'S  COMPLETE   WORKS. 


from  him.  And  indeed  here  is  her  glory,  even 
to  be  under  him,  as  the  Church  is  under  Christ: 
"N(-w  she  openeth  her  mouth  in  wisdom,  and 
her  tongue  is  the  law  of  kindness." 

3.  Take  heed  of  affecting  immodest  apparel 
or  a  wanton  gait ;  this  will  be  evil  both  abroad 
and  at  home;  abroad,  it  will  not  only  give  ill 
example,  but  also  tend  to  tempt  to  lust  and 
lasci\iousness;  and  at  home  it  will  give  an  of- 
fence ':o  a  godly  husband,  and  be  cankering  to 
ungodly  children,  &c.  Wherefore,  as  saith  the 
apostle,  "Let  women's  apparel  be  modest,  as 
becometh  women  professing  godliness  with 
good  works,"  "  not  with  broidered  hair,  or  gold, 
or  pearls,  or  costly  array."  And  as  it  is  said 
again,  "  Whose  adorning,  let  it  not  be  that  out- 
ward adorning  of  plaiting  the  hair,  and  of  wear- 
ing gold,  and  of  putting  on  of  apparel ;  but  let  it 
be  the  hidden  man  of  the  heart,  in  that  which 
is  not  corruptible,  even  the  ornament  of  a 
meek  and  quiet  spirit,  w^hich  is  in  the  sight  of 
God  of  great  price;  for  after  this  manner  in 
old  time  the  holy  women  also,  who  trusted  in 
God,  adorned  themselves,  being  in  subjection 
to  their  own  husbands." 

But  yet  do  not  think  that  by  the  subjection 
I  have  here  mentioned  I  do  intend  women 
should  be  their  husbands'  slaves.  Women  are 
their  husbands'  yoke-fellows,  their  flesh  and 
their  bones ;  and  he  is  not  a  man  that  hateth 
his  own  flesh  or  that  is  bitter  against  it. 
Wherefore  let  every  man  love  his  wife  as  him- 
self, and  the  wife  see  that  she  reverence  her 
husband. 

The  wife  is  master  next  her  husband,  and  is 
to  rule  all  in  his  absence :  yea,  in  his  presence 
she  is  to  guide  the  house,  to  bring  up  the  chil- 
dren, provided  she  so  do  it  as  the  adversaiy  have 
no  occasion  to  speak  reproachfully.  "Who 
can  find  a  virtuous  woman?  For  her  price  is 
far  above  rubies.  A  gracious  woman  retain- 
eth  honour,  and  guideth  her  affairs  with  dis- 
;;retion." 

Objection.  But  my  husband  is  an  unbeliever : 
ivhatshallldo? 

Answer.  If  so,  then  what  I  have  said  before 
lieth  upon  thee  with  an  engagement  so  much 
the  stronger.  For — 1.  Thy  husband  being  in 
this  condition,  he  will  be  watchful  to  take  thy 
slijjs  and  infirmities,  to  throw  them  as  dirt  in 
the  face  of  God  and  thy  Saviour.  2.  He  will 
be  apt  to  make  the  worst  of  every  one  of  thy 
words,  carriages,  and  gestures.  3.  And  all  this 
doth  tend  to  the  po.ssessing  his  heart  with 
more  hardness,  prejudice,  and  opposition  to  his 
iiwn  salvation.      Wherefore,   as   Peter  saith, 


"  Ye  wives,  be  in  s  abjection  to  your  own  hus- 
bands ;  that  if  any  obey  not  the  word,  they  may 
also  without  the  word  be  won  by  the  conversa- 
tion of  their  wives,  while  they  behold  your 
chaste  conversation,  coupled  with  fear."  Thy 
husband's  salvation  or  damnation  lieth  much 
in  thy  deportment  and  behaviour  before  him ; 
wherefore,  if  there  be  in  thee  any  fear  of  God 
or  love  to  thy  husband,  seek  by  a  carriage  full 
of  meekness,  modesty,  and  holiness,  and  an 
humble  behaviour  before  him,  to  win  him  to 
the  love  of  his  own  salvation;  and  by  thus 
doing,  how  knowest  thou,  0  woman,  but  thou 
shalt  save  thy  husband  ? 

Objection.  But  my  husband  is  not  onlj'^  an 
unbeliever,  but  one  very  froward,  peevish,  and 
testy ;  yea,  so  froward,  &c.,  that  I  know  not 
how  to  speak  to  him,  to  behave  myself  before 
him. 

Answer.  Indeed  there  are  some  wives  in 
great  slavery  by  reason  of  their  ungodly  hus- 
bands, and  as  such  should  be  pitied  and  prayed 
for;  so  they  should  be  so  much  the  more 
watchful  and  circumspect  in  all  their  ways. 

1.  Therefore  be  thou  very  faithful  to  him 
in  all  the  things  of  this  life. 

2.  Bear  with  patience  his  unruly  and  un- 
converted behaviour;  thou  art  alive,  he  is 
dead :  thou  art  principled  with  grace,  he  with 
sin.  Now  then,  seeing  grace  is  stronger  than 
sin,  and  virtue  than  vice,  be  not  overcome 
with  his  vileness,  but  overcome  that  with  thy 
virtues.  It  is  a  shame  for  those  that  are  gra- 
cious to  be  as  lavishing  in  their  words,  &c.,  as 
those  that  are  graceless  :  "  They  that  are  slow 
to  wrath  are  of  great  understanding ;  but  they 
that  are  hasty  in  spirit  exalt  folly." 

3.  Thy  wisdom,  therefore,  if  at  any  time 
thou  hast  desire  to  speak  to  thy  husband  for 
his  conviction  concerning  any  thing,  either 
good  or  evil,  it  is  to  observe  convenient  times 
and  seasons. 

"  There  is  a  time  to  keep  silence  and  a  time 
to  speak." 

Now  for  the  right  timing  thy  intentions, 

1.  Consider  his  disposition,  and  take  him 
when  he  is  farthest  off  of  those  filthy  passions 
that  are  thy  afflictions.  Abigail  would  not 
speak  a  word  to  her  churlish  husband  till  his 
wine  was  gone  from  him  and  he  in  a  sober 
temper.  The  want  of  this  observation  is  the 
cause  why  so  much  is  spoken  and  so  little 
effected. 

2.  Take  him  at  those  times  when  he  hath 
his  heart  taken  with  thee,  and  when  he  show- 
eth  tokens  of  love  and  delight  in  thee.     Thui 


CHRISTIAX  BKIIA  VIOUR. 


261 


diJ  Ksthor   witli  tliu  king  her  husband,  and 
prevailod. 

3.  Ob-stTv*'  wlien  convictions  seize  his  con- 
Bcicnce,  and  Uien  follow  them  with  sound  and 
grave  sayings  of  the  Scriptures.  S<iniewhat 
like  to  this  dealt  Manoah's  wife  with  her  hus- 
band.    Yet  then, 

1.  Let  thy  words  be  few. 

2.  And  none  of  then)  savcjurin;?  of  a  lording 
it  over  him,  but  speak  thou  still  t<»  thy  head 
and  lonl  bv  way  of  entreaty  and  beseeching. 

3.  And  Ihat  in  such  a  spirit  of  sympathy 
and  bowels  of  alfeetion  after  his  pood  that  the 
manner  of  thy  speech  and  behaviour  in  speak- 
ing may  be  to  hint  an  argument  that  thou 
Bpeakest  in  love,  :ls  U'ing  sensible  of  his  mis- 
er.' and  intlamed  in  thy  soul  with  desire  after 
his  conversion. 

4.  And  follow  thy  words  and  behaviour  with 
prayers  to  G<xl  for  his  soul. 

5.  Still  keeping  thyself  in  a  holy,  chjistc, 
and  moilest  behaviour  before  him. 

Ohjfclion.  Hut  my  husband  is  a  sot,  u  fool, 
and  one  that  hath  not  wit  enough  to  follow  his 
outward  employment  in  the  world. 

\itstrtrr.  1.  Though  all  this  be  true,  yet  thou 
liiiHt  know  he  is  thy  head,  thy  lord,  and  thy 
husband. 

2.  Therefore  thou  nuist  take  heed  of  desiring 
to  u^urp  authority  over  him.  He  was  not 
made  for  thee — that  is,  for  thee  to  have  domin- 
ion over  him — but  to  be  thy  husbaml  and* to 
rule  over  thee. 

3.  Wherefore,  though  in  tnith  thou  nuist 
have  more  discretion  than  he,  yet  thou  ought- 
est  to  know  that  thou,  with  all  that  is  thine,  is 
to  be  used  :is  under  thy  husband,  even  every 
thing. 

Take  heed  therefore  that  what  thou  dost 
goe«  not  in  thy  name,  but  his;  not  to  thy  ex- 
altation, but  his;  carrying  all  things  so,  by  thy 
dexterity  and  prudence,  that  not  one  of  thy 
husband's  weaknensi^s  lx»  di«<*overi'«l  to  othrrs 
by  thee:  "  .V  virtuous  woman  is  a  crown  to  her 
husband;  but  she  that  causeth  shame  is  a  rot- 
tenness to  his  Ikmics."  For  then,  as  the  wi.se 
man  saith,  she  will  do  him  g'XMl,  and  not  evil, 
all  the  days  of  her  life. 

•I.  Therefore  .act,  and  do  still,  a.s  In-j^Cg  umler 
the  jMiwer  and  authority  of  thy  hu-Hliand. 

Now,  touching  thy  carriage  to  thy  childrt-n 
Hnd  s«'rvant/». 

Thou  art  a  parent  and  a  mistrr>sj«,  and  so 
thou  oughtest  to  demean  thyself. 

'••sid<*«,  weing  the  Itelieving  Wf>mnn  is 
of  the   Church,   she   ought,   a^   the 


Church,  to  nourisli  and  instruct  her  childrru 
and  servants  a.s  the  Church,  that  she  may  an- 
swer in  that  particular  also;  and  truly,  the 
wife  being  always  at  home,  she  hath  great  ad- 
vantage that  wa/;  wherefore  do  it,  and  the 
Lord  prosper  your  proceeding. 

OK  CUll.DKKN  TO  P.AKKXTS. 

There  lieth  also  a  iluty  upon  children  to  theii 
parents,  which  they  are  bound  by  the  law  of 
God  and  nature  conscientiously  to  observe; 
"Children,  obey  your  parents  in  the  Lord,  for 
this  is  right."  And  again,  "(.'hildren,  obey 
your  parents  in  all  things,  for  this  is  well  pha^ 
ing  to  the  Lord." 

Thi-re  are  these  general  things  in  which  chil 
dren  should  show  forth  that  honour  that  is  due 
to  their  parents  from  them: 

1.  They  should  always  count  them  better 
than  themselves.  I  olwerve  a  vile  spirit  among 
some  children,  an<l  that  is,  they  are  a|)t  to  hwik 
over  their  parents  and  to  have  slighting  and 
sct)rnful  thoughts  of  them.  This  is  worse  than 
heathenish  ;  such  a  one  hath  got  just  the  ln-arl 
of  a  dog  or  a  beiust,  that  will  bit(;  those  that  be- 
got them  and  her  that  brought  them  forth. 

Of>jW(ion.  But  my  father,  &C.,  is  now  poor  and 
I  am  rich,  and  it  will  be  a  disparagement,  or 
at  least  a  hindrance  to  me,  to  show  that  respe«t 
to  him  a.s  otherwise  I  might. 

An-Ktrer.  I  tell  thee  that  thou  argiu-st  like  an 
atheist  and  a  beast,  and  staudcst  in  tlii>  fn)! 
flat  against  the  Son  of  God. 

Must  a  gift  and  a  little  of  the  glory  ni  im- 
butterfly  make  thee  that  thou  shalt  not  do  for 
and  honour  to  thy  fatluT  and  mother?  "A 
wise  son  nuiketh  a  glad  father,  but  a  fwdish 
son  despiseth  his  motner."  Though  thy  pa- 
rents be  never  .so  low,  ami  thou  thyself  never 
BO  high,  yet  he  is  thy  father  and  she  thy  motlier. 
and  they  must  be  in  thy  eye  in  great  esteem  : 
"The  eye  that  mocketh  at  his  father,  and  that 
di-jipiseth  to  obey  his  mother,  the  ravens  of  the 
valley  shall  pick  it  out  and  the  young  eagl(» 
shall  e.it  it." 

2.  Thou  oughtest  t(»  sh<»w  thy  honour  to  thy 
parents  by  a  willingness  to  help  them  with 
such  neoe^vtaries  and  accomnxMlations  whi«  b 
they  need.  If  any  have  nephews  or  chibiren. 
let  tlu-m  learn  to  shf»w  pity  at  bonu-,  ami  to  re- 
quite their  parents,  saith  I'aul,  fur  tinil  is  g«K)d 
ami  acceptable  l)cf«)re  (mmI. 

And  this  rule  J«»»eph  ol>ser\e<l  to  his  poor 
father,  though  he  himself  was  next  the  king 
I  in  F^'vpt. 
1       lUit  mark,  let  thciii  re«)uitc>  their  jtarfnts. 


262 


BUNTAN'S  COMPLETE   WORKS. 


There  are  three  things  for  which,  as  long  as 
thou  livest,  thou  wilt  be  a  debtor  to  thy  pa- 
rents : 

(1.)  For  thy  being  in  this  world;  they  are 
they  from  whom  immediately,  under  God,  thou 
didst  receive  it. 

(2)  For  their  care  to  preserve  thee  when 
thou  wast  helpless  and  couldst  neither  care  for 
Dor  regard  thyself. 

(3  )  For  the  pains  they  have  taken  with  thee 
to  bring  thee  up.  Until  thou  hast  children  of 
ihy  own  thou  wilt  not  be  sensible  of  the  pains, 
watchings,  fears,  sorrows,  and  affliction  that 
tl.ey  have  gone  under  to  bring  thee  up ;  and 
when  thou  knowest  it  thou  wilt  not  easily  yield 
that  thou  hast  recompensed  them  for  their 
favour  to  thee.  How  often  have  they  sus- 
tained thy  hunger,  clothed  thy  nakedness! 
What  care  have  they  tiiken  that  thou  mightest 
have  wherewith  to  live  and  do  well  when  they 
were  dead  and  gone!  They  possibly  have 
spared  it  from  their  own  belly  and  back  for 
thee,  and  have  also  impoverished  themselves 
that  thou  mightest  live  like  a  man.  All  these 
things  ought  duly,  and  like  a  man,  to  be  con- 
sidered by  thee ;  and  care  ought  to  be  taken 
on  thy  part  to  requite  them.  The  Scripture 
5aith  so,  reason  saith  so,  and  there  be  none  but 
dogs  and  beasts  that  deny  it.  It  is  the  duty  of 
parents  to  lay  up  for  their  children,  and  the 
duty  of  children  to  requite  their  parents. 

3.  Therefore  show  by  all  humble  and  son- 
like carriage  that  thou  dost  to  this  day,  with 
thy  heart,  remember  the  love  of  thy  parents. 

Thus  much  for  obedience  to  parents  in 
general. 

Again,  if  thy  parents  be  godly  and  thou 
wicked,  (as  thou  art  if  thou  hast  not  a  second 
work  or  birth  from  God  upon  thee,)  then  thou 
art  to  consider  that  thou  art  more  strongly  en- 
gaged to  respect  and  honour  thy  parents ;  not 
now  only  as  a  father  in  the  flesh,  but,  as  godly 
parents,  thy  father  and  mother  are  now  made 
of  God  tliy  teacher?  and  instructors  in  the  way 
of  rigliteousncss.  Wherefore,  to  allude  to  that 
of  Solomon,  "  My  son,  hearken  to  the  law  of 
*'  7  father,  and  forsake  not  the  law  of  thy 
aiotlier ;  bind  them  continually  upon  thy  heart 
and  tie  them  about  thy  neck." 

IS  ow  to  provoke  thee  hereto,  consider — 

1.  That  this  hath  been  the  practice  always 
of  those  that  are  and  liave  been  obedient  chil- 
dren :  yea,  of  Christ  himself  to  Joseph  and 
Mary,  though  lie  himself  was  God  blessed  for 
ever. 

2.  Thou  hiust  also  the  severe  judgments  of 


God  upon  those  that  have  been  disobedient  to 
awe  thee ;  as, 

(1.)  Ishmael,  for  but  mocking  at  one  good 
carriage  of  his  father  and  mother,  was  both 
thrust  out  of  his  father's  inheritance  and  the 
kingdom  of  heaven,  and  that  with  God's  ap- 
probation. 

(2.)  Hophni  and  Phineas,  for  refusing  the 
good  counsel  of  their  father,  provoked  the 
great  God  to  be  their  enemy :  "  They  heark- 
ened not  to  the  voice  of  their  father,  because 
the  Lord  would  slay  them." 

(3.)  Absalom  was  hanged,  as  I  may  say,  by 
God  himself  for  rebelling  against  his  father. 

Besides,  little  dost  thou  know  how  heart- 
aching  a  consideration  it  is  to  thy  parents  wher 
they  do  but  suppose  thou  mayest  be  damned — 
how  many  prayers,  sighs,  and  tears  are  there 
wrung  from  their  hearts  upon  this  account. 

Every  miscarriage  of  thine,  goeth  to  their 
heart,  for  fear  God  should  take  an  occasion 
thereat  to  shut  thee  up  in  hardness  for  ever. 

How  did  Abraham  groan  for  Ishmael  ?  "  Oh 
(saith  he  to  God)  that  Ishmael  might  live  be- 
fore thee ! " 

How  was  Isaac  and  Eebekah  grieved  for  the 
miscarriage  of  Esau ! 

And  how  bitterly  did  David  mourn  for  his 
son,  who  died  in  his  wickedness ! 

Lastly,  And  can  any  imagine  but  that  all 
these  carriages  of  thy  godly  parents  will  be  to 
thee  the  increase  of  thj"  torments  in  hell,  if 
thou  die  in  thy  sins  notwithstanding? 

Again,  If  thy  jjarents  and  thou  also  be  godly, 
how  hapi^y  a  thing  is  this !  How  shouldst  thou 
rejoice  that  the  same  faith  should  dwell  both 
in  thy  parents  and  thee!  Thy  conversion, 
possibly,  is  the  fruits  of  thy  parents'  groans 
and  prayers  for  thy  soul,  and  they  cannot 
choose  but  rejoice ;  do  thou  rejoice  with  them. 
It  is  true  it  is  the  salvation  of  a  natural  son 
which  is  mentioned  in  the  parable:  "This 
my  son  was  dead,  and  is  alive  again :  wa.s 
lost,  and  is  found:  and  they  began  to  be 
merry." 

Let  therefore  the  consideration  of  this,  that 
thy  parents  have  grace  as  well  as  thee,  engage 
thy  heart  so  much  the  more  to  honour,  re".^i- 
ence,  and  obey  them. 

Thou  art  better  able  now  to  consider  the 
pains  and  care  that  thy  friends  hath  been  at, 
both  for  thy  body  and  soul ;  wherefore  strive 
to  requite  them.  Thou  hast  strength  to  answer 
in  some  measure  the  command ;  wherefore  do 
not  neglect  it. 

It  is  a  double  sin  in  a  gracious  sou  not  to 


CimiSTIAX  liL'JIA  VIOUR. 


263 


remember  the  cominandment — yea,  the  first 
coniiiKitKhiit-iit  with  promise. 

Take  lieed  of  giving  thy  sweet  parents  one 
snappish  word  or  one  unseemly  earriage.  Love 
'.hem  bfcause  they  are  thy  parents,  because  they 
.ire  gotlly,  and  because  thou  must  be  in  glory 
with  tliem. 

Again,  if  thou  1)0  gixlly  and  thy  parents 
wicked,  as  often  it  sadly  falls  out.  then, 

1.  Lot  thy  bowels  yearn  towanls  them;  it  is 
thy  parentH  that  are  going  to  hell. 

'1  As  I  said  before  to  the  wife  tduehing  her 
unbelieving  husband,  so  now  I  say  to  thee, 
Take  heed  of  a  parroting  tongue:  speak  to 
tliem  wisely,  meekly,  and  hunddy  ;  do  for  them 
faithfully  without  rcpiuing,  and  bear  with  all 
child-like  modi'sty  their  reproaches,  their  rail- 
ing, and  evil-speaking.  Watch  fit  opportuni- 
ties to  lay  their  condition  before  them.  Oh ! 
how  happy  a  thing  would  it  be  if  (.iod  .should 
use  a  child  to  beget  hid  father  to  the  faith ! 
Then  indeed  might  the  father  .siiy.  With  the 
fruit  of  my  own  bowels  hath  (?«h1  converted 
my  soul.  The  Lord,  if  it  be  his  will,  convert 
our  p«x)r  parents,  that  they,  with  u.s,  may  be 
the  children  of  Gotl. 

CO.NCKRMNO  SEKVANTS. 

.'>erv;uus  also,  they  have  a  work  to  do  for 
'  iinl  in  their  place  and  station  among  men. 

The  apostles  a.-wort  m:tster^  under  a  threefold 
' '>nsi<leratiou :  • 

\.  The  believing  mjuster.  2.  The  unbeliev- 
ing mu.st<T.     3.  The  frowartl  ma.stor. 

For  all  which  scrvanttt  arc  furnished  with 
coun.sol  and  atlvice  in  the  word,  for  the  de- 
DUtming  of  themselvi-s  under  each  of  them. 

lUit  before  I  speak  in  particular  to  any  of 
theso,  I  will  in  general  show  you  the  duty  of 
Bervanttf : 

\.  Thou  art  to  look  upon  thy.sclf  as  thou  art, 
that  i«,  aM  a  Horvaiit,  not  a  child  nor  a  wife; 
thou  art  inferior  to  those;  wherefore  count 
thyself  under  them,  and  be  content  with  that 
Htation:  "For  three  things  the  earth  is  dis- 
quitli-d,  and  for  four  which  it  cannot  bear:  one 
U  a  M^^rvant  when  he  reigneth." 

It  in  out  of  thy  place  eith-r  <"  t  'lb  ,,r  do  un 
one  that  reigneth. 

2.  Consider  that  thou  being  a  -■  rvam,  what 
:■<  uixlor  thy  hand  i.H  not  thine  own,  but  thy 
in;L-*'.er'<.  Now,  becaUM>  it  is  not  thy  own,  llmu 
ou^'iitest  not  t«>  dis|HMc  of  it,  but  lH-4-ause  it  it 
thy  master's,  thou  oughtext  to  be  faithful. 
Thus  it  wa.s  with  Ju»eph.  CJcn.  xxxix.  7,  S,  9, 
Uut  if  thou  do  otherwLHe,  know  that  thou  shalt 


receive  of  God   for  the  wrong  that  thuu  doet, 
and  there  is  with  God  no  respect  of  persons. 

3.  Touching  thy  work  and  enijiloyment,  thou 
art  to  do  it  as  unto  the  l/ord,aiid  not  for  man 
and  indee<l  then  servants  do  their  busiiK'sii  as 
becomes  tliem  when  they  do  all  in  obedience 
to  the  Lonl,  as  knowing  that  the  place  in  which 
they  now  are  is  the  place  where  Christ  hath 
put  them,  and  in  which  he  expecteth  the\ 
should  be  faitiiful. 

Servants,  (saith  Paul,)  bo  ob«ilient  to  them 
that  are  your  ma.sters— with  fear  and  trembling, 
in  singleness  of  heart,  as  unto  Christ;  not  with 
eye-service  ms  men-ple:users,  but  as  thescrvanUt 
of  Christ,  doing  the  will  of  (;«mI  from  the 
heart. 

Observe  a  little  the  word  of  (.mhI  to  HervantM: 

L  Servants  must  be  obedient;  yen, 

2.  Not  with  that  obedience  that  will  serve 
man  f)nly  ;  servants  must  have  their  eye  ou  the 
Lord  in  the  work  they  do  for  their  masienj. 

3.  That  their  work  in  this  .service  is  the  will 
and  ordinance  of  (iod. 

From  which  I  conclude  that  thy  wurk  in  thy 
l>lace  and  station,  :us  thou  art  a  servant,  is  a.s 
really  Gixl's  ordinance  and  as  accej>table  to 
him,  in  its  kind,  its  is  preaching  or  any  other 
work  for  Go<l,  and  that  thou  art  ils  sure  tu  re- 
ceive a  reward  for  thy  labour  as  he  that  hangs 
or  is  burnt  for  the  tiospel.  Wherefore,  saith 
the  apostle  tt»  servants,  "  WhaLsoever  ye  do,  do 
it  heartily,  :is  to  the  Lord,  and  not  to  men, 
knowing  that  of  the  Lord  you  shall  receive 
the  reward  of  inheritance ;  for  ye  serve  the 
Lord  Christ." 

And  now  touching  the  three  .sort.s  of  masterc 
mentioned  befon-. 

\.  For  the  believing  masters.  Saith  Paul, 
"They  that  have  believing  masters,  let  them 
not  despise  them  becau.sc  they  are  brethren, 
but  rather  do  them  service  because  they  are 
fjiithful  anil  Indoved,  and  partakers  (with  the 
servants )  of  the  heavenly  benefits."  (Servants, 
if  they  have  not  a  care  of  their  hearts,  will  Iw 
so  much  in  the  consideration  of  the  relation 
that  is  iM'twixl  their  ma-sters  and  they  :ls  breth- 
ren, that  they  will  forget  the  relation  that  u 
belwiu>n  them  lu^  masters  an<l  servants.  Now, 
though  they  ought  to  remember  the  one,  yet 
let  them  take  hetnl  of  not  forgetting  the  other. 
Know  thy  place  lus  a  servant  while  thou  con* 
siderent  tliat  thy  nuLHter  ancl  thee  are  brethren; 
do  thy  work  for  him  faithfully  and  humbly, 
and  with  nu'ckness,  iM-cause  he  is  a  niaitter 
faithful  and  beloveil,  and  partaker  of  ihr 
i  heavenly  benefit.)     "If  any  mou  teach  other- 


264 


BUN  VAN'S  COMPLETE  WORKS. 


wise,  (saith  the  apostle  Paul,)  and  consent  not 
to  wholesome  words,  even  the  Avords  of  our 
Lord  Jesus  Christ  and  the  doctrine  which  is 
according  to  godliness,  he  is  proud,  knowing 
nothing,  but  doating  about  questions  and  strife 
of  words ;  whereof  cometh  envy,  strife,  rail- 
ings, evil  surmisings,  perverse  disputings  of 
men  of  corrupt  minds  and  destitute  of  the 
truth,  supposing  that  gain  is  godliness:  from 
such  withdraw  thyself." 

2.  For  the  unbelieving  masters,  (for  of  them 
Paul  speaks  in  the  first  verse  of  the  6th  of 
Timothy.)  "Let  as  many  servants  (saith  he) 
as  be  under  the  yoke  count  their  own  masters 
worthy  of  all  honour,  that  the  word  of  God 
and  his  doctrine  be  not  blasphemed." 

Servants  living  with  unbelieving  masters 
are  greatly  engaged  to  be  both  watchful, 
faithful,  and  trusty.  Engaged,  I  say — (1.) 
From  the  consideration  of  the  condition  of 
their  master ;  for  he,  being  unbelieving,  will 
have  an  evil  eye  upon  thee  and  upon  thy 
doings,  and  so  much  the  more  because  thou 
professest;  as  in  the  case  of  Saul  and  David. 
1  Sam.  xviii. 

(2.)  Thou  art  engaged  because  of  the  pro- 
fession thou  makest  of  the  word  of  God ;  for 
by  thy  profession  thou  dost  lay  both  God  and 
his  word  before  thy  master,  and  he  hath  no 
other  wit  but  to  blaspheme  them  if  thou  be- 
have thyself  unworthily.  Wherefore  Paul  bids 
Titus,  "  Exhort  servants  to  be  obedient  to  their 
own  ma-sters,  and  to  please  them  well  in  all 
things,  not  answering  again,  (not  giving  par- 
roting answers  or  such  as  are  cross  or  pro- 
voking,) not  purloining,  but  showing  all  good 
fidelit^',  that  they  may  adorn  the  doctrine  of 
God  our  Saviour  in  all  things." 

That  servant  who  in  an  unbeliever's  family 
doth  his  work  before  God  as  God's  ordinance, 
he  shall  adorn  the  doctrine  of  God,  if  not  save 
his  master,  by  so  doing;  but  if  he  doth  other- 
wise, he  shall  both  stumble  the  unbeliever, 
dishonour  God,  offend  the  fiiithful,  and  bring 
guilt  upon  his  own  soul. 

3.  For  the  froward  master,  (though  I  distin- 
guish him  from  the  unbeliever,  yet  it  is  not  be- 
cause he  may  not  be  such,  but  because  every 
believer  doth  not  properly  go  under  that  name.) 
Now,  with  this  froward  and  peevish  fellow 
thou  art  to  serve  as  feithfully  for  the  time 
thou  standest  bound  as  with  the  most  pleasant 
and  rational  master  in  the  world.  "  Servants 
(saith  Peter,)  be  subject  to  your  masters,  with 
all  fear  not  only  to  the  good  and  gentle  but 
also  to  the   froward."     And    if   thy  peevish 


master  will  still  be  froward,  either  out  of 
s^iite  to  thy  religion  or  because  he  is  without 
reason  concerning  thy  labour,  (thou  to  the 
utmost  of  thy  power  labouring  faithfully,) 
God  then  reckoneth  thee  a  sufferer  for  well- 
doing, as  truly  as  if  thou  wert  called  upon  the 
stage  of  this  world  before  men  for  the  matters 
of  thy  faith.  Wherefore  Peter  adds  this  en- 
coui'agement  to  servants  to  the  exhortation 
he  gave  them  before:  "This  is  thankworthy, 
(saith  he,)  if  a  man  for  conscience  toward 
God  endure'th  grief,  suffering  wrongfully;  foi 
what  glory  is  it  if,  when  ye  be  buffeted  for 
your  faults,  you  take  it  patiently?  But  if, 
when  you  do  well  and  suffer  for  it,  you  take  it 
patiently,  this  is  acceptable  with  God." 

Wherefore  be  comforted  concerning  thy 
condition,  with  considering  that  God  looks 
upon  thee  as  on  Jacob  in  the  family  of  Laban, 
and  will  right  all  thy  wrongs,  and  recompense 
thee  for  thy  faithful,  wise,  and  godly  be- 
haviour before  and  in  the  service  of  thy 
froward  master. 

Wherefore,  be  patient,  I  say,  and  abound 
in  faithfulness  in  thy  place  and  calling,  till 
God  make  a  way  for  thy  escape  from  this 
place;  and  when  thou  mayest  be  made  free, 
use  it  rather. 

OF  NEIGHBOURS  EACH   TO  OTHER. 

Having  thus  in  few  words  showed  you 
what  is  duty  under  your  several  relations,  I 
shall  now  at  last  speak,  in  a  word  or  two, 
touching  good  neighbourhood,  and  then  draw 
towards  a  conclusion. 

Touching  neighbourhood,  there  are  these 
things  to  be  considered  and  practised  if  thou 
wilt  be  found  in  the  practical  part  of  good 
neighbourhood : 

1.  Thou  must  be  of  a  good  and  sound  con- 
versation in  thy  own  family,  place,  and  station, 
showing  to  all  the  power  that  the  Gospel  aid 
the  things  of  another  world  have  in  thy  heart, 
"  that  ye  may  be  blameless  and  harmless,  the 
sons  of  God,  without  rebuke  in  the  midst  of  a 
crooked  and  perverse  nation,  among  whom  ye 
shine  as  lights  in  the  world." 

2.  As  persons  must  be  of  good  behaviour  at 
home  that  will  be  good  neighbours,  so  they 
must  be-  full  of  courtesy  and*  charity  to  them 
that  have  need  about  them. 

Right  good  neighbourhood  is  for  men  read- 
ily to  communicate,  as  of  their  spirituals,  so 
of  their  temporalities,  as  food,  raiment,  and 
help,  to  those  that  have  need ;  to  be  giving  to 
the  poor  as  thou  seest  them  go  by  thee,  or  to 


CHRISTIA  y  BEHA  VIO  UR. 


2G5 


inquire  after  their  condition,  and  according  to 
tliy  capiicity  to  send  unto  tlioiu. 

3.  Thou  must  be  always  luunhle  and  nioek 
among  them,  as  also  grave  and  gracious;  not 
light  and  frothy,  but  by  thy  words  and  car- 
riage ministering  grace  to  the  hearers. 

Thus  also  Job  honoured  God  among  his 
neighbours. 

4.  Thy  wisdom  will  be  rightly  to  discoun- 
tenance sin  and  to  reprt)ve  thy  neighbour  for 
tiie  smme,  denying  thyself  in  some  things  for 
the  preventing  an  injury  to  thy  neighbour, 
that  thou  mayest  please  him  for  his  etli- 
fication. 

5.  If  thou  wouldst  be  a  good  neighbour, 
take  heed  gf  thy  tongue  upon  two  accounts: 

(1.)  That  thou  with  it  give  no  oHensivc  lan- 
guage to  thy  neighbour,  to  the  provoking  of 
him  to  anger.  Bear  much,  put  up  with 
wrongs,  and  sny  little:  "It  is  an  honour  for 
a  man  to  ce:ise  from  strife,  but  every  fool  will 
be  nu'ddling."  And  again,  "He  loveth  trans- 
;:rei*sion  that  loveth  strife." 

(2.)  And  as  thou  shouldst  take  heed  that 
iliou  be  not  the  original  of  contention  and 
anger,  so  also  take  heed  that  thou  be  not  an 
instrument  to  beget  it  between  parties  by  u 
tale-bearing  and  gossiping  spirit :  "  He  that 
pa>Mth  by  and  meddleth  with  strife  belonging 
not  to  him  is  like  one  that  taketh  a  dog  by 
the  ears.  As  coals  are  to  burning  coals,  and 
wood  to  fire,  so  is  a  contentious  man  to  kindle 
strife." 

I  do  obsen'C  two  things  verj*  odious  in  many 
;  rofessors:  the  one  is  a  heudstmng  and  still- 
necked  spirit,  that  will  have  its  own  way;  and 
the  other  is  a  great  deal  of  tattling  and  talk 
about  religion,  and  but  a  very  little,  if  any 
'liing,  of  those  Christian  deeds  that  carrj'  in 
iicm  the  cross  of  a  Christian  in  the  doing 
thereof  and  profit  to  n>y  neighbour. 

'1.'  When  I  say  a  headstrong  and  stifT- 
I  fit,   I   mean  they  are  for  ph'jtsing 

t:  -  and  their  own  fancies  in  things  of 

no  weight,  though  their  so  doing  be  as  the 
very  slaughter-knife  to  the  weak  conscience 
of  u  brother  or  neighbour.  Now  this  is  Imse. 
r  in  all  sueh  tlii:  itrench  not 

..f  f;»i!h  -»n.^^^  lid  be  full 

of  M-  '  it-rs  nither 

than  t  lice  to  the 

Jew,  nor  to  the  Greek,  nor  to  the  Church  of 
God;  not  seeking  their  own  profit,  but  the 
pnifit  of  many,  that  they  may  l>o  wived." 

(2.)  And  the  socond  is  as  Iwid,  to  wit,  when 
professnnt  arc  great  prattlen*,  luid  *>Uken),  and 


disputers,  but  do  little  of  any  thing  that  be« 
speaketh  love  to  the  poor  or  self-denial  in  out- 
wartl  things.  Some  peoj>le  think  religion  is 
made  up  of  worils;  a  verj'  wide  mistake. 
Wortla  without  deeils  is  but  a  half-faced  re- 
ligion. "Pure  religion  and  undefiled  before 
(n)d  anil  the  Father  is  this:  To  visit  the 
fatherless  and  widows  in  their  atlliction,  and 
to  keep  thysi-lf  unspotted  from  the  world  " 
Again,  "If  a  brother  or  a  sister  be  destitii'e 
of  daily  fooil,  and  one  of  you  say  unto  them, 
Depart  in  peace,  Ik;  warme<l  and  filled,  (which 
are  vcrj-  fine  words,)  yet  if  you  give  them  not 
those  things  that  are  ncci-ssary  to  the  body, 
what  doth  it  profit?" 

Now,  then,  before  I  go  any  further,  I  will 
here  take  an  occsiiM«m  to  touch  a  little  upon 
those  sins  that  are  so  rife  in  many  prufes.sor8 
in  this  day;  and  they  are  covctou«ne»8,  pride, 
and  uncleanness.  I  would  s{K'ak  a  word  to 
them  in  this  place  the  rather  because  they  are 
they  which  spoil  both  Christian  brotherhood 
and  civil  neighbourhood  in  too  great  a  meas- 
ure. 

First,  for  covctousnes.s. 

1.  Covetousncss,  it  is  all  one  with  desire;  he 
that  desires  covets,  whether  the  thing  he  de- 
sires be  evil  or  good.  Wherefore  that  which 
is  called  coveting  in  Ex.  xx.  17  is  called  desire 
in  Deut.  v.  21.  As  the  apostle  also  .saith,  "I 
had  not  known  lust  except  the  law  had  said, 
Thou  shalt  not  covet."  Rom.  vii.  7.  That  is,  I 
had  not  known  lu.st  to  be  a  sin  unles8  the  law 
had  forbid  it.  Wherefore,  though  lawful  de- 
sires arc  good  (1  Cor.  xii.  31)  and  to  be  com- 
mendinl,  yet  covetousncss,  as  commonly  under- 
stoml,  is  to  be  iled  from  and  abhorred,  as  of  the 
devil. 

2.  Covetousncss,  or  evil  desire,  it  is  the  first 
mover,  and  givcth  to  everj'  .sin  it.H  call,  a.s  I 
may  say,  both  to  move  and  act;  Jis  was  .said 
before.  The  apostle  had  not  known  sin  except 
the  law  had  .said.  Thou  shalt  not  desire,  or 
covet,  for  where  there  is  no  desire  to  sin  there 
appears  no  fun. 

8.  Therefore  covetousncss  carrieth  in  it  every 
sin,  (we  8[>cak  of  sins  against  the  second  table,) 
even  as  a  serpent  carrieth  her  young  om-s  io 
her  belly.  This  the  Scripture  alHriiis  wIutc  it 
saith,  "Thou  shalt  not  covet  thy  neighbour'* 
wife,  nor  his  man-servant,  nor  his  niaid-»cr- 
Tant,  nor  hiii  ox,  nor  hia  aw,  nor  any  thing 
that  is  thy  neighbour's."  CovclousncBa  wiU 
m(*<ldle  with  any  thing. 

Now,  there  are  in  my  min<l  at  prr:sent  those 
eight  notcHof  covetousncKs,  which  hinder  good 


266 


BUy TAX'S  COMPLETE   WOBKS. 


works  and   a  Christian  conversation   among 
men  wherever  they  are  harboured : 

1.  "When  men  to  whom  God  hath  given  a 
comfortable  livelihood  are  yet  not  content 
therewith.  This  is  against  the  apostle,  where 
he  saith,  "Let  your  conversation  be  without 
covetousness,  and  be  content  with  such  things 
as  ye  have,  for  he  hath  said,  I  will  never  leave 
tl.ee  nor  forsake  thee." 

2.  It  is  covetousness  in  the  seller  that  puts 
tim  to  say  of  his  traffic  it  is  better  than  it  is, 
that  he  may  heighten  the  price  of  it;  and 
covetouiness  in  the  buyer  that  prompts  him  to 
say  worse  of  the  thing  than  he  thinks  in  his 
conscience  it  is,  and  that  for  an  abatement  of 
a  reasonable  price.  This  is  that  which  the 
apostle  forbids  under  the  name  of  defraud,  and 
that  which  Solomon  condemns. 

3.  It  is  through  covetousness  that  men  think 
much  of  that  which  goeth  beside  their  o\vn 
mouth,  though  possibly  it  goeth  to  those  that 
have  more  need  than  themselves,  and  also  that 

>etter  deserve  it  than  they. 

4.  It  argueth  covetousness  when  men  will 
deprive  themselves  and  those  under  them  of 
the  piivileges  of  the  Gospel  for  more  of  this 
world,  and  is  condemned  by  Christ. 

5.  It  argueth  covetousness  when  men  that 
have  it  can  go  by  or  hear  of  the  poor,  and 
shut  up  their  bowels  of  compassion  from  them. 

6.  Also,  when  men  are  convinced  it  is  their 
duty  to  communicate  to  such  and  such  that 
have  need,  yet  they  defer  it,  and  if  not  quite 
forget  it,  yet  linger  away  the  time,  as  being 
loth  to  distribute  to  the  necessities  of  those  in 
want.  This  is  forbidden  by  the  Holy  Ghost: 
"  Withhold  not  good  from  them  to  whom  it  is 
due,  when  it  is  in  the  power  of  thy  hand  to  do 
it."  Now,  it  is  due  from  thee  to  the  poor  by 
the  commandment  of  God,  if  they  want  and 
thou  hast  it :  "  Say  not  then  to  thy  neighbour. 
Go,  and  come  again  to-morrow,  and  I  will  give, 
when  thou  hast  it  by  thee." 

7.  It  argueth  a  greedy  mind  also  when,  after 
men  have  cast  in  their  minds  what  to  give, 
they  then  from  that  will  be  pinching  and 
clipping  and  taking  away;  whereas  the  Holy 
Ghost  saith,  "Every  one  as  he  purposeth  in 
his  heart  so  let  him  give,  not  grudgingly,  nor 
of  necessity;  for  God  loveth  a  cheerful  giver." 

Distly.  It  argueth  a  filthy,  greedy  heart  also 
■when  a  man,  after  he  hath  done  any  good, 
then  in  his  heart  to  repent  and  secretly  wish 
that  he  had  not  so  done,  or  at  least  that  he  had 
not  done  so  much :  this  is  to  be  weary  of  well- 
doing, (I  speak  now  of  communicating,)  and 


carrieth  in  it  two  evils:  First,  it  spoileth  the 
work  done;  and,  secondl,^.-,  it  (if  entertained) 
spoileth  the  heart  for  doing  any  more  so.  The 
vile  person  shall  be  no  more  called  liberal,  nor 
the  churl  said  to  be  bountiful ;  for  the  liberal 
deviseth  liberal  things,  and  by  liberal  things 
he  shall  stand. 

Now,  then,  to  dissuade  all  from  this  poison- 
ous sin,  observe  that  above  all  sins  in  the  New 
Testament  this  is  called  idolatiy.  And  there 
fore  God's  people  should  be  so  far  from  being 
taken  with  it  that  they  should  b«  much  afraid 
of  the  naming  of  it  one  among  another,  lest  it 
should,  as  adulterous  thoughts,  infect  the  heart 
by  talking  of  it. 

Qucsiion.  But  why  is  covetousness  called 
idolatry  ? 

Ansicer.  Because  it  engageth  the  very  heart 
of  man  in  it;  to  mind  earthly  things  it  gets 
our  love,  which  should  be  set  on  God,  and  seta 
it  upon  poor  empty  creatures ;  it  puts  our  af- 
fections out  of  heaven,  where  they  should  be, 
and  sets  them  on  earth,  where  they  should  not 
be.  Thus  it  changeth  the  object  on  which  the 
heart  should  be  set,  and  setteth  it  on  that  on 
which  it  should  not.  It  makes  a  man  forsake 
God,  "  the  fountain  of  living  water,  and  caus- 
eth  him  to  hew  to  himself  cisterns,  broken 
cisterns,  which  can  hold  no  water." 

For,  2.  It  rejecteth  the  care,  government, 
and  providence  of  God  towards  us,  and  causeth 
us  to  make  of  our  care  and  industry  a  god,  to 
whom,  instead  of  God,  we  fly  continually,  both 
for  the  keeping  what  we  have  and  for  getting 
more. 

This  was  Israel's  idolatry  of  old,  and  the 
original  of  all  her  idolatrous  practices.  Hos.  ii. 
5.  "  For  their  mother  hath  played  rhe  harlot, 
(that  is,  committed  idolatry:)  she  that  con- 
ceived them  hath  done  shamefully;  for  she 
said,  I  will  go  after  my  lovers,  that  gave  me 
my  bread  and  waters,  my  wool  and  my  flax, 
my  oil  and  my  drink." 

3.  It  disalloweth  of  God's  way  of  disposing 
his  creatures,  and  would  have  them  ordered 
and  disposed  of  otherwise  than  to  his  heavenly 
wisdom  seemeth  meet ;  and  hence  ariseth  all 
discontents  about  God's  dealings  with  us. 
Covetousness  never  yet  said.  It  is  the  Lord,  let 
him  do  what  he  pleaseth ;  but  is  ever  object- 
ing, like  a  god,  against  every  thing  that  goeth 
against  it ;  arid  it  is  that  which,  like  a  god, 
draweth  away  the  heart  and  soul  from  the  true 
God  and  his  Son  Jesus  Christ :  "  And  he  went 
away  sorrowful,  for  he  had  great  possessions." 
Now,  then,  that  which  engageth  the  heart,  tlvat 


CHRIS  TIA  y  BFMA  VIO  UR. 


2()7 


rejecteth  the  providenoc  of  Grxl,  ami  tliiit  i.s 
for  ordering;  ami  disiMwiu}?  of  thiiij^  rontrary 
to  God,  and  for  broakiiij;  with  God  upon  tlu'.so 
terms  i-s  idolatry ;  and  all  these  do  covctons- 
ness:  "The  wicked  boa-steth  of  his  heart's  de- 
sire, and  blesseth  the  ciivetous,  whom  the  Lord 
abhorreth."  Ts.  xx.  3.  Now  the  way  to  rem- 
edy this  »li>e;tse  is  to  learn  the  lesson  which 
Paul  had  got  by  heart ;  to  wit,  "  In  whatsoever 
Btate  you  are,  therewith  to  be  content." 

1  come,  in  the  second  place,  to  speak  a  word 
of  pride  aad  loftiness  of  heart  and  life. 

1.  Pride  in  penenil  it  is  which  cnuscth  a 
man  to  tliink  of  man  and  his  things  above 
what  is  written.   1  L'or.  iv.  G. 

'1.  It  hath  its  seat  in  the  heart  among  these 
enormities:  fornications,  ailulterics,  lascivious- 
ness,  murders,  deceit,  etc.,  and  showclh  itaelf 
ill  these  following  particulars  : 

(1.)  When  you  slight  this  or  that  person, 
though  gracious — that  is,  look  over  them  and 
shun  them  for  their  poverty  in  this  world,  and 
choose  rather  to  have  converse  witli  others  that 
possibly  are  less  gracious,  because  of  their 
greatness  in  this  world — this  the  apostle  James 
writes  against  under  the  name  of  partiality : 
"  for  indeed  the  fruits  of  a  pufled-up  heart  is 
to  deal  in  this  manner  with  Christians." 

Now  this  branch  of  pride  lloweth  from  ig- 
it*irance  of  the  vanity  of  the  creature  and  of 
the  worth  of  a  gracious  heart :  wherefore  get 
more  of  the  knowledge  of  these  two,  and, 
thLt  sprig  will  be  nipped  in  the  head,  and 
you  will  learn  to  condescend  to  men  of  low 
degree. 

^2.)  It  argues  pride  of  heart  when  men  will 
not  deny  theuKselvcs  in  things  that  they  niay, 
for  the  g(MxI  and  profit  of  their  neighbours. 
And  it  argueth  now  that  priilc  \\aa,  got  .so  much 
up  into  self-love  and  self-pleasing  that  they 
little  imre  who  they  grieve  or  offend,  so  they 
may  have  their  way. 

(3.)  It  argueth  pride  of  heart  when  .sober 
n  pr«K)fs  for  sin  ami  unbeseenung  carriagi's  will 
not  down  with  thee,  but  that  rather  thou  snuff- 
«Mt,  »n«l  givest  way  to  thy  spirit  to  be  peevish, 
and  to  retain  prejudice  against  those  that  thus 
reprove  thee.  Saith  the  prophet,  "  Hear  ye 
nxv\  give  ear,  iJo  not  proud,  for  the  Iy)r«l  hath 
«{K)ken  ;"  that  is,  hear  the  reproofs  of  (i<m1  for 
your  sins,  and  break  them  «>tF  by  repentance: 
"  Hut  if  you  will  not  hear,  my  soul  shall  weep 
in  seervt  for  your  pride,"  etc.  iSo  also  in 
Hoeiea,  "They  will  not  frame  their  doing  to 
turn  unto  their  (}«kI.  for  the  spirit  of  whoredom 
M  in  the  mitlst  of  them :  thcv  have  not  known 


the  Lord,  and  the  pride  of  Israel  doth  testilj 
to  his  face." 

This  argtieth  great  senselessness  of  God  and 
a  heart  greatly  out  of  frame. 

Pride  al.so  there  is  in  outward  carriage,  be- 
haviour, and  gesture,  whicli  is  odious  for 
Christians  to  be  tainted  with;  and  this  prido 
is  diseoveretl  by  mincing  words,  a  made  car- 
riage, and  an  affecting  the  toys  and  baubles 
that  Satan  and  every  light-hearte«l  fool  bring- 
eth  into  the  world.  As  (kkI  speaketh  of 
the  daughters  of  Zion,  "They  walke<l  with 
8tretche«l-out  necks,  wanton  eyes,  mincing  iui 
thuy  go,  ami  making  a  tinkling  with  their 
feet."  A  very  unhandsome  carriage  for  peo- 
ple that  pn)fe.s.s  godliness,  and  that  useil  to 
come  before  God  to  confess  their  sins,  and  to 
bemoan  thcm.selvcs  for  what  they  have  done. 
How  can  a  sense  of  thy  own  baseni-ss,  of  the 
vileness  of  thy  heart,  and  of  the  holincsti  of 
God  staml  with  sucli  a  carriage? 

From  this  I  gather  that  this  sin  is  a  vorj' 
])redi>minant  and  master  sin,  easy  to  overtake 
the  sinner,  sis  being  one  of  the  first  that  is 
ready  to  offer  itself  at  all  occ;isions  to  break 
the  law  of  God. 

2.  I  observe  that  this  sin  is  committed  un- 
awares to  nuiny,  even  .so  soon  as  a  man  hath 
but  looked  upon  a  woman:  "I  say  unto  you, 
(saith  Christ,)  that  whosoever  looketh  on  a 
woman  to  lust  or  dasiro  after  her,  he  hath 
already  committed  adulter)-  with  her  in  his 
heart." 

This  sin,  I  .say,  is  a  very  taking  sin  ;  it  is 
natural  above  all  sins  to  mankind ;  as  it  is 
njost  natural,  .so  it  wants  not  tempting  occa- 
sions, having  objects  for  to  look  on  in  every 
corner:  wherefore  there  is  need  of  a  double 
and  treble  watchfulness  in  the  soul  against  it. 
It  is  better  here  to  make  a  covenant  with  our 
eyes,  like  Job,  than  to  let  them  wander  to 
(mkI's  dishonour  and  our  own  discomfort. 

My  friends,  I  am  here  tre:iting  of  good 
works,  and  persuading  you  to  fly  those  things 
that  are  hindrances  to  them ;  wherefore  bear 
with  my  plainness  when  I  speak  :igainst  sin. 
I  would  strike  it  through  with  every  word,  b*>- 
cau.se  else  it  will  strike  us  through  with  many 
sorrows. 

I  "lo  not  treat  of  goo<l  works  jis  if  the  doing 
of  them  would  save  u.s,  (for  we  are  justifie*!  by 
his  grace,  according  to  the  hope  of  eternal 
life;)  yet  your  sins  and  evil  works  will  lay  ua 
obnoxious  to  the  judu'inents  l>oth  of  Go<l  and 
man.  lie  that  walketh  not  uprightly,  accord- 
ing to  the  truth  of  the  (tospel,  is  like  to  have 


268 


BUNYAN'S  COMPLETE  WORKS. 


his  peace  assaulted  often,  both  by  the  devil, 
the  law,  death,  and  hell ;  yea,  and  is  like  to 
have  God  hide  his  foce  from  him  also  for  the 
iniquity  of  his  covetousness. 

How  can  he  that  carrieth  himself  basely  in 
the  sight  of  men  think  he  yet  well  behaveth 
himself  in  the  sight  of  God  ?  and  if  so  dim  a 
light  as  is  in  man  can  justly  count  thee  a  trans- 
gressor, how  shall  thy  sins  be  hid  from  Him 
whose  eyelids  try  the  children  of  men? 

It  is  true,  faith  without  works  justifies  us  be- 
fore God :  yet  that  faith  that  is  alone  will  be 
found  to  leave  us  sinners  in  the  sight  both  of 
God  and  man.  Rom.  iii.  28.  And  though 
thou  addest  nothing  to  that  which  saveth  thee 
by  what  thou  canst  do,  yet  thy  righteousness 
may  profit  the  son  of  man,  as  also  saith  the 
text ;  but  if  thou  shalt  be  so  careless  as  to  say. 
What  care  I  for  being  righteous  to  profit 
others  ?  I  tell  thee  that  the  love  of  God  is  not 
in  thee. 

Walk  therefore  in  God's  ways,  and  do  them, 
for  this  is  your  wisdom  and  your  understand- 
ing in  the  sight  of  the  nations  which  shall 
hear  of  all  these  statutes,  and  say,  "  This  great 
nation  is  a  wise  and  understanding  people." 

III.  Every  believer  should  not  only  take 
heed  that  his  works  be  good,  and  so  for  the 
present  do  them,  but  should  carefully  study  to 
maintain  them  ;  that  is,  to  keep  in  a  continual 
exercise  of  them. 

It  is  an  easier  matter  to  begin  to  do  good 
than  it  is  to  continue  therein  ;  and  the  reason 
is,  there  is  not  so  much  of  a  Christian's  cross 
in  the  beginning  of  a  work  as  there  is  in  a 
continual,  hearty,  conscientious  practice  there- 
of. Therefore  Christians  have  need,  as  to  be 
pressed  to  do  good,  so  to  continue  the  work. 
Man,  by  nature,  is  rather  a  hearer  than  a  doer 
— Athenian-like,  continually  listening  after 
some  new  thing ;  seeing  many  things,  but  ob- 
serving nothing.  It  is  observable  that  after 
Christ  had  divided  his  hearers  into  four  parts, 
he  condemned  three  of  them  for  fruitless 
hearers.  Luke  viii.  5-8.  Oh  it  is  hard  contin- 
uing believing,  continuing  loving,  continuing 
resisting  all  that  opposeth;  we  are  subject  to 
be  weary  of  well-doing.  To  pluck  out  right 
eyes,  to  cut  off  right  hands  and  feet,  is  no 
pleasant  thing  to  flesh  and  blood;  and  yet 
none  but  these  shall  have  the  promise  of  life, 
because  none  but  these  will  be  found  to  have 
the  effectual  work  of  God's  grace  in  their 
Bouls :  "  If  ye  continue  in  my  word,  then  are 
you  my  disciples  [indeed."]  And  hence  it  is, 
that  you   find  so  many  ifs  in  the  Scripture 


about  men's  happiness ;  as,  "  if  you  be  sons, 
then  heirs;"  and  "if  you  continue  in  the 
faith ;"  and  "  if  we  hold  the  beginning  of  our 
confidence  steadfast  to  the  end."  Not  that 
their  continuing  in  the  way  of  God  is  the 
cause  of  the  work  being  right,  bui  the  work 
being  right  causeth  the  continuance  theiein. 
As  John  saith  in  another  place,  "Thiy  weni 
out  from  us,  because  they  were  not  of  us ;  for 
had  they  been  of  us,  no  doubt,  saith  he,  they  ^ 
would  have  continued  with  us."  But,  I  say, 
where  the  work  of  God  indeed  is  savingly  be- 
gun, even  there  is  flesh,  corruption,  and  the 
body  of  death  to  oppose  it :  therefore  should 
Christians  take  heed,  and  look  that  against 
these  opposites  they  maintain  a  continual 
course  of  good  works  among  men. 

Besides,  as  there  is  that  in  our  own  bowels 
that  opposeth  goodness,  so  there  is  the  tempter, 
the  wicked  one,  both  to  animate  these  lusts 
and  to  join  with  them  in  every  assault  against 
every  appearance  of  God  in  our  souls.  And 
hence  it  is  that  he  is  called  the  devil,  the 
enemy,  the  destroyer,  and  him  that  seeks  con- 
tinually to  devour  us.  I  need  say  no  more  but 
this :  He  that  will  walk  like  a  Christian  in- 
deed, as  he  shall  find  it  is  requisite  that  he 
continue  in  good  works,  so  his  continuing 
therein  will  be  opposed ;  if  therefore  he  will 
continue  therein,  he  must  make  it  his  business 
to  study  how  to  oppose  those  that  oppose  such 
a  life,  that  he  may  continue  therein. 

IV.  Now%  then,  to  help  in  this,  here  fitly 
comes  in  the  last  observation,  to  wit :  That  the 
best  way  both  to  provoke  ourselves  and  others 
to  good  works  is  to  be  often  affirming  to  others 
the  doctrine  of  justification  by  grace,  and  to 
believe  it  ourselves.  This  is  a  faithful  saying, 
"And  these  things  I  will  that  thou  affirm  con- 
stantly, that  those  which  have  believed  in  God 
might  be  careful  to  maintain  good  works." 

I  told  you  before  that  good  works  must  flow 
from  faith ;  and  now  I  tell  you  that  the  best 
way  to  be  fruitful  in  them  is  to  be  much  in  the 
exercise  of  the  doctrine  of  justification  by 
grace,  and  they  both  agree ;  for  as  faith  aui 
mates  to  good  works,  so  the  doctrine  of  grace 
animates  faith.  Wherefore,  the  wav  to  be  rich 
in  good  works  is  to  be  rich  in  faith ;  and  the 
way  to  be  rich  in  faith  is  to  be  conscientiously 
affirming  the  doctrine  of  grace  to  others,  and 
believing  it  ourselves. 

First,  To  be  constantly  affirming  it  to  others. 
Thus  Paul  tells  Timothy  that  if  he  put  the 
brethren  in  mind  of  the  truths  of  the  Gospel. 
he  himself  should  not  only  be  a  good  minister 


ClIRISTIAN  BEIIA  VIOVR. 


269 


of  Chri.st,  but  should  be  noiirisluil  uji  in  the 
woriLs  oi"  I'uith  ami  of  good  doctriiiL-. 

It  is  the  ordinance  of  God  tluit  Christians 
should  be  often  asserting  the  things  of  Ciod 
each  to  others,  and  that  by  their  so  doing  they 
shoulJ  edify  one  another. 

Ihe  doctrine  of  the  Gcjspel  is  like  the  dew 
and  the  small  rain  that  distilUth  upon  the 
tunder  grass,  wherewith  it  iloth  tlouri>ii  and  is 
kept  green. 

Christians  are  like  the  several  llowers  in  a 
(garden,  tiuit  have  upon  each  of  them  the  dew 
of  heaven,  which  being  shaken  with  the  wind, 
they  let  fall  their  dew  at  each  other's  roots, 
whereby  they  are  jointly  nourished  ami  be- 
conie  nourislurs  of  one  another;  for  Christians 
to  commune  s4ivourty  of  CumI's  niatter»  one 
with  another  is  as  if  they  opene«l  to  each 
otiier's  nostrils  boxes  of  perfume.  Saith  Paul 
to  the  church  at  Kiime,  "  I  long  to  see  you, 
that  I  may  impart  unto  you  some  spiritual 
gift,  to  the  end  you  may  be  established;  that 
is,  that  I  nu»y  be  c<»niforted  together  with  you 
by  the  mutual  faith  both  of  you  and  me." 

Christians  slmuld  be  often  atlirming  the 
doctrine  of  grace  and  justification  by  it  one  to 
another. 

Secondly.  As  they  should  be  thus  doing,  so 
they  should  live  in  the  power  of  it  themselves; 
they  should  by  faith  suck  ami  ilrink  in  this 
doctrine  as  the  good  ground  reeeiveth  the 
rain;  which  being  done,  forthwith  there  is 
proclaimed  g«KKl  works.  Paul  to  the  Colos- 
sians  said  thus,  "  We  give  thanks  to  Go<l,  and 
the  Father  of  our  Lord  Jesus  Christ,  praying 
always  for  you,  since  we  heard  of  your  faith  in 
the  I^ird  Jesus  and  love  to  all  the  saints;  for 
the  hope  which  is  laid  U|)  in  heaven  for  you, 
whereof  ye  heard  before  in  the  word  of  the 
truth  of  the  Gospel,  which  is  come  unto  you, 
AS  it  is  also  in  all  the  world,  and  bringethikrth 
fruit,  as  it  doth  also  in  you."  Hut  how  long 
»go'.'  Why,  since  the  day  ye  heard  it,  siiitli 
he,  and  knew  the  grace  of  GcmI  in  truth. 

Apples  and  flowers  are  not  made  by  the 
Ha.*dener,  but  are  an  etl'ect  of  the  |>lanting  and 
watering.  Plant  in  the  sinner  g<Nxl  drK-trine, 
and  let  it  be  watereil  with  the  word  <»f  grace ; 
and  JLM  the  effe<"t  of  that  there  is  the  fruit.^  of 
holiness  ami  the  eml  everhisting  life. 

GimkI  d<H-trine  is  the  dm-trine  of  the  Gospel, 
which  showeth  to  men  that  ( >od  clothed  them 
with  the  righteousness  of  bin  Son  freely,  uid 
niaketb  bim  with  all  his  benefits  over  to  them, 
by  which  free  gift  the  sinner  is  made  righteous 
iH'fore  God ;  alid  l)ecau.se  he  is  »o,  therefore 


j  there  is  infused  a  principle  of  grace  into  the 
I  heart,  whereby  it  is  both  quickened  and  bring- 
I  eth  forth  fruit. 

Now,  then,  seeing  gfMwl  works  do  Jlow  from 
fi;ith,  and  seeing  faith  is  nourished  by  an 
allirming  of  the  doctrine  of  the  Gospel,  &c., 
take  here  the.se  few  considerations  from  the 
doctrine  of  the  Gospel  ftir  tlie  .support  of  thy 
faith,  that  thou  mayest  be  indeed  fruitful  and 
rich  in  good  works: 

1.  The  whole  liible  was  given  for  this  very 
end,  that  thou  shouldst  both  believe  thie  doc- 
trine, and  live  in  the  comfort  and  sweetness  of 
it;  for  whatever  things  were  written  aforitime 
were  written  for  our  learning,  that  we  through 
patience  and  comfort  of  the  Scriplun-s  might 
have  hope. 

2.  That  therefore  every  i»romise  in  the  ISible 
is  thine,  to  strengthen,  quicken,  and  encourage 
thy  heart  in  believing. 

3.  Ctmsidei  that  there  is  nothing  that  thou 
dost  can  .so  please  G<hI  as  believing:  "The 
Lord  takes  pleasure  in  them  that  fear  him,  iu 
them  that  hope  in  his  mercy." 

They  plea.se  him,  because  they  embrace  hi^ 
righteousness,  &c. 

4.  Consider  that  all  the  withdrawings  of 
God  from  thee  are  not  for  the  weakening,  but 
for  the  trial  of  thy  faith  ;  and  also  that  what- 
ever he  suffers  Satan  or  thy  own  heart  to  do,  it 
is  not  to  weaken  faith. 

5.  Consider  that  believing  is  that  which  will 
keep  in  thy  view  the  things  of  heaven  and 
glor)',  and  that  at  which  the  devil  will  be  dis- 
couraged, sin  weakeneil,  and  the  heart  quick- 
ened and  sweetened. 

Lastly.  I5y  believing  the  love  of  God  is  kept 
with  warmth  upon  the  heart,  and  that  this  will 
provoke  thee  continually  to  bless  God  for 
Christ,  for  grace,  for  faith,  hope,  and  all  these 
things,  either  in  Gml  or  thee,  that  doth  acconi- 
pany  salvation. 

1.  The  tloetrine  of  the  forgiveness  of  sinm 
received  by  faith  will  make  notable  work  in 
the  heart  of  a  sinner  t<»  bring  forth  goo<l  works. 

But,  secondly  :  Forasmuch  as  there  is  a  body 
of  death  and  sin  in  every  one  that  hath  the 
grace  of  G(mI  in  this  world,  and  bei-ause  thi« 
IkkIv  of  death  will  be  ever  opposing  that  which 
in  go<Ki,  as  the  a|M>stle  saith,  therefore  take 
thette  few  particulars  further  for  the  supprcM- 
ing  that  which  will  hinder  a  fruitful  life: 

\.  Keep  a  continual  watch  over  the  wretch- 

ednexHof  thy  own  heart,  (not  to  be  diitcouragcd 

at  the  sight  of  thy  vilene;w,  i  but  to  prevent  its 

I  wicketlnejw;  for  that  will  lal>our  cither  to  hio* 


270 


BUNTAN'S  COMPLETE   WORKS. 


der  thee  from  doing  good  works,  or  else  will 
hinder  thee  in  the  doing  thereof;  for  evil  is 
present  with  thee  for  both  these  purposes. 
Take  heed,  then,  that  thou  do  not  listen  to 
that  at  any  time,  but  deny,  though  with  much 
struggling,  the  workings  of  sin  to  the  contrary. 

2.  Let  this  be  continually  before  thy  heart, 
that  God's  eye  is  upon  thee,  and  seeth  every 
secret  turning  of  thy  heart,  either  to  or  from 
him  :  "  All  things  are  naked  and  bare  before 
the  eyes  of  Ilim  with  whom  we  have  to  do." 

3.  If  thou  deny  to  do  that  good  wliich  thou 
ouglitest  with  what  thy  God  hath  given  thee, 
then  consider  that  though  he  love  thy  soul, 
yet  he  can  chastise — first,  thy  inward  man 
with  such  troubles  that  thy  life  shall  be  rest- 
less and  comfortless ;  secondly,  and  can  also  so 
blow  upon  thy  outward  man  that  all  thou  get- 
test  shall  be  put  in  a  bag  with  holes.  And 
should  he  license  but  one  thief  among  thy 
substance,  or  one  spark  of  fire  among  thy 
barns,  how  quickly  might  that  be  spent  ill  and 
against  thy  will  which  thou  shouldst  have 
spent  to  God's  glory  and  with  thy  will !  And 
I  tell  thee  further,  that  if  thou  want  a  heart  to 
do  good  when  thou  hast  about  thee,  thou  may- 
est  want  comfort  in  such  things  thyself  from 
others  when  thine  is  taken  from  thee. 

4.  Consider  that  a  life  full  of  good  works  is 
the  only  way,  on  thy  jjart,  to  answer  the  mercy 
of  God  extended  to  thee ;  God  hath  had  mercy 
on  thee,  and  hath  saved  thee  from  all  thy  dis- 
tresses ;  God  hath  not  stuck  to  give  thee  his 
Son,  his  Spirit,  and  the  kingdom  of  heaven. 
Saith  Paul,  "  I  beseech  you  therefore,  by  the 
mercies  of  God,  that  you  present  your  bodies  a 
living  sacrifice  to  God,  holy,  acceptable,  which 
is  your  reasonable  service." 

5.  Consider  that  this  is  the  way  to  convince 
all  men  that  the  power  of  God's  things  hath 
taken  hold  of  thy  heart,  (I  speak  to  them  that 
hold  the  head  ;)  and  say  what  thou  wilt,  if  thy 
faith  be  not  accompanied  with  a  holy  life  thou 
shalt  be  judged  a  withered  branch,  a  wordy 
professor,  salt  without  savour,  and  as  lifeless 
as  a  sounding  brass  and  a  tinkling  cymbal. 
For,  ?ay  they,  show  us  your  faith  by  your 
works,  for  we  cannot  see  your  hearts.  But  I 
say  OL  the  contrary,  if  thou  walk  as  becomes 
one  v>ho  art  saved  by  grace,  then  thou  wilt 
ivituess  in  every  man's  conscience  that  thou  art 


a  good  tree  ;  now  thou  leavest  guilt  on  the 
heart  of  the  wicked ;  now  thou  takest  oif  oc- 
casion from  them  that  desire  occasion ;  and 
now  thou  art  clear  from  the  blood  of  all  men. 
This  is  the  man  also  that  provoketh  others  to 
good  works :  The  ear  that  heareth  such  a  man 
shall  bless  him,  and  the  eye  that  seeth  him 
shall  bear  witness  to  him.  "Surely  (saith 
David)  he  shall  never  be  moved:  the  right- 
eous shall  be  had  in  everlasting  remembrance." 

6.  Again,  The  heart  that  is  fullest  of  good 
works  hath  in  it  least  room  for  Satan's  tempta- 
tions ;  and  this  is  the  meaning  of  Peter  where 
he  saith,  "  Be  sober,  be  vigilant :  "  that  is,  be 
busying  thyself  in  faith  and  holiness,  "  for  the 
devil,  your  adversary,  goeth  about  like  a  roar- 
ing lion,  seeking  whom  he  may  devour."  He 
that  walketh  uprightly  walketh  safely ;  and  he 
that  adds  to  faith,  virtue ;  to  virtue,  knowledge ; 
to  knowledge,  temperance;  to  temperance, 
brotherly  kindness ;  and  to  these  charity,  and 
that  abounds  therein,  he  shall  neither  be  bar- 
ren nor  unfruitful,  (he  shall  never  fall,)  but  so 
an  entrance  shall  be  ministered  to  him  abund- 
antly into  the  everlasting  kingdom  of  our 
Lord  and  Saviour  Jesus  Christ. 

7.  The  man  who  is  fullest  of  good  works  is 
fittest  to  live  and  fittest  to  die  :  "  I  am  now  (at 
any  time)  ready  to  be  ofiered  up,"  saith  fruitful 
Paul.  Whereas  he  that  is  barren  is  neither  fit 
to  live  nor  fit  to  die :  to  die,  he  himself  is  con- 
vinced he  is  not  fit :  and  to  live,  God  himself 
saith  he  is  not  fit ;  "  cut  him  down,  why  doth 
he  cumber  the  ground?" 

Thus  have  I,  in  few  words,  written  to  you 
(before  I  die)  a  Avord  to  provoke  you  to  faith 
and  holiness,  because  I  desire  that  you  may 
have  the  life  that  is  laid  up  for  all  them  that 
believe  in  the  Lord  Jesus  and  love  one  another, 
when  I  am  deceased.  Though  there  I  shall 
rest  from  my  labours,  and  be  in  paradise,  as 
through  grace  I  comfortably  believe,  yet  it 
is  not  there,  but  here,  I  must  do  you  good. 
Wherefore,  I,  not  knowing  the  shortness  of  ray 
life,  nor  the  hindrance  that  hereafter  I  may 
have  of  serving  my  God  and  you,  have  takr  a 
this  opportunity  to  present  these  few  lines  unlo 
you  for  your  edification. 

Consider  what  hath  been  said,  and  the  Lcrd 
give  you  understanding  in  all  things. 

Farewell. 


SOLOMON'S  TKMI'LK  Sl'li;HTAI.I/i:i>; 

on, 

GOSPKL  LICIIT   HIKUCIIT  OUT  OF  TIIK  TKMIMJ-    AT  .IKKI'S ALKH. 

TO  I.KT  IS  MOUE  KULI.Y  INTO  TIIK  tii.nUY  OK 

NEW   TESTA  Mi:XT   Tlll'IMIS. 

Xhou  »on  of  man,  show  tho  house  to  the  house  of  Israel — show  the  form  of  the  house,  ami  the  fashion  there, 
uf,  and  the  goings  out  thereof,  and  the  comings  in  thereof,  and  all  tho  forms  thereof,  mi'l  all  tho  orJiiiancei 
thereof,  and  all  tho  forms  thereof,  and  all  tho  law.s  thereof. —  Ezkk.  xliii.  in,  II. 


TO   THE   CIIRISTIAX    RKADKK. 


Courteous  CHRiin-iAX  Ricvdeu  : 

I  n.WE,  a.i  thou  by  this  little  book  niayest 
see,  adventured,  at  thi.s  time,  to  do  my  en- 
deavour to  show  thee  .soniethinj^of  tho  gospel- 
glory  of  Solomon's  Temple:  that  is,  ot*  what 
it,  with  its  utensils,  wius  a  typo  of;  and,  as  such, 
how  instructing  it  w:us  to  our  fathers,  and  also 
iH  to  iLs  their  children.  The  which,  that  I 
might  do  tho  more  distinctly,  I  have  handled 
particulars  one  by  one,  to  the  number  of  three- 
Hcore  and  ten  ;  namely,  all  of  them  I  could  call 
to  mind:  because,  as  I  believe,  there  was  not 
one  of  them  but  had  its  signification,  and  so 
^mething  profitable  for  us  to  know. 

For,  though  we  are  not  now  to  worship  God 
in  these  methods,  or  by  such  ordinances  as 
onec  the  old  church  did,  yet  to  know  their 
methods,  and  to  understand  the  nature  and 
signitieation  of  their  ordinancis,  wiien  com- 
paro«l  with  the  Gospel,  may,  even  now,  when 
themselves,  as  to  what  they  once  enjoined  on 
r.therM,  arc  dead,  mini.stcr  light  unto  u.h.  And 
hence  the  New  Tt-stament  ministers,  as  the 
apostles,  made  much  use  of  Old  Ttwtament 
languag»>  and  ceremonial  institutions  as  to 
their  signification,  to  help  tho  faith  of  the  g'xlly 
in  their  preaching  of  the  Gospel  of  Christ. 

I  may  say  that  (tixl  did  in  a  manner  tic  up 
the  church  of  the  Jews  to  tyj)o»,  figures,  and 
Mimilitudrs;  I  mean,  to  be  buttnl  and  bouixled 
by  them  in  all  external  partsof  worr^hip.  Vea, 
not  only  the  Ijevitical  law  and  temple,  but  on 


it  seems  to  me  the  whole  land  of  Canaan,  tho 
place  of  their  lot  to  dwell  in,  was  to  them  a 
ceremonial  or  a  figure.  Their  land  was  a  typo 
of  heaven,  their  passage  over  Jonlan  into  it  a 
similitude  of  our  going  to  heaven  by  death. 
The  fruit  of  their  land  was  said  to  be  uncir- 
cumciscd,  as  being  at  their  first  entrance 
thither  unclean;  in  which  their  land  was  also 
a  figure  of  another  thing,  even  as  heaven  was 
a  type  of  grace  and  glorj-. 

Again,  tho  very  land  itself  was  .said  to 
keep  sabbath,  and  so  to  rest  a  holy  rest  even 
then  when  she  lay  desolate,  and  not  posses-sod 
of  those  to  whom  she  was  given  for  them  to 
dwell  in. 

Yea,  many  of  the  features  of  tho  then 
Church  of  ttod  were  set  forth,  as  in  figuroji 
and  .shadows,  so  by  places  and  things,  in  that 
land. 

1.  In  general,  she  is  8ai<l  to  bo  beautiful 
OS  Tirzah,  (Song  vi.  4,)  and  to  bo  comely  m 
Jerusalem, 

2.  In  particular,  her  neck  is  compared  tc 
tho  tower  of  David,  buildecl  for  an  amour}', 
(Song  iv.  4;)  her  eyi's  to  the  fisli|KX)Lsof  llesh- 
Ixm,  by  the  gate  of  Ii<'thrabbim,  (chaf.  vii.  4;) 
her  nose  is  compared  to  tho  tower  of  Lebanon, 
which  ItMiketh  towanl  Damascus,  (chap.  iv.  1 ;) 
yea,  tho  hair  of  her  head  is  comi>are<i  to  • 
flock  of  goats  which  come  up  from  .Mount 
Gilead,  and  the  smell  of  lu-r  garments  to  th« 
amcll  of  Lebanon.   Vcnte  11. 

271 


272 


BUNYAN'S  COMPLETE   WOEKS. 


Nor  was  this  land  altogether  void  of  shadows 
even  of  her  Lord  and  Saviour.  Hence  he  says 
of  himself,  "  I  am  the  rose  of  Sharon  and  the 
lily  of  the  valleys."  Song  ii.  1.  Also  she,  his 
beloved,  saith  of  him,  "  His  countenance  is  as 
Lebanon,  excellent  as  the  cedars."  "What 
Bhall  I  say?  The  two  cities,  Sion  and  Jeru- 
euiem,  were  such  as  sometimes  set  forth  the 
two  churches,  (Gal.  iv.,)  the  true  and  the  false, 
and  their  seed,  Isaac  and  Ishmael. 

I  might  also  here  show  you  that  even  the 
gifts  and  graces  of  the  true  Church  were  set 
forth  by  the  spices,  nuts,  grapes,  and  pome- 
granates that  the  land  of  Canaan  brought 
forth;  yea,  that  hell  itself  was  set  forth 
by  the  valley  of  the  sons  of  Hinnom  and 
Tophet,  places  in  this  country.  Indeed,  the 
whole,  in  a  manner,  was  a  typical  and  fig- 
urative thing. 

But  I  have,  in  the  ensuing  discourse,  con- 
fined myself  to  the  temple,  that  immediate 
place  of  God's  worship,  of  whose  utensils  in 
particular,  as  I  have  said,  I  have  spoken, 
(though  to  each  with  what  brevity  I  could,) 
for  that  none  of  them  are  without  a  spiritual, 
and  so  a  profitable,  signification  to  us. 

And  here  we  may  behold  much  of  the  rich- 
ness of  the  wisdom  and  grace  of  God ;  namely, 
that  he,  even  in  the  very  place  of  worship  of 
old,  should  ordain  visible  forms  and  repre- 
sentations for  the  worshippers  to  learn  to 
worship  him  by;  yea,  the  temple  itself  was, 
as  to  this,  to  them  a  good  instruction. 

But  in  my  thus  saying  I  give  no  encourage- 
ment to  any  now  to  fetch  out  of  their  own 
fancies  figures  of  similitudes  to  worship  God 
by.  What  God  provided  to  be  an  help  to  the 
weakness  of  his  people  of  old  was  one  thing, 
and  what  they  invented  without  his  com- 
mandment was  another.  For  though  they 
had  his  blessing  when  they  worehipped  him 
with  such  types,  shadows,  and  figures  which 
he  had  enjoined  them  for  that  jjurjiose,  yet  he 
eciely  punished  and  plagued  them  when  they 
would  add  to  these  inventions  of  their  own. 
Yea,  he,  in  the  very  act  of  instituting  their 
way  of  worshipping  him,  forbade  their  giving 
(in  any  thing)  way  to  their  own  humours  or 
fancies,  and  bound  them  strictly  to  the  orders 
of  heaven. 

"  Look,"  said  God  to  Moses,  their  first  great 
legislator,  "  that  thou  make  all  things  ac- 
cording to  the  pattern  showed  thee  in  the 
mount." 

Nor  doth  our  apostle  but  take  the  same 
measures  when  he  saith,  "If  any  man  think- 


eth  himself  a  prophet  or  spiritual,  let  him 
acknowledge  that  the  things  that  I  write  unto 
you  are  the  commandments  of  the  Lord." 

When  Solomon  also  was  to  build  this  tem- 
ple for  the  worship  of  God,  though  he  was 
wiser  than  all  men,  yet  God  neither  trusted  to 
his  wisdom,  nor  memory,  nor  to  any  immedi- 
ate dictates  from  heaven  to  him,  as  to  ho\T  he 
would  have  him  build  it.  No ;  he  was  to  re- 
ceive the  whole  platform  thereof  in  writing  by 
the  inspiration  of  God.  Nor  would  God  give 
this  platform  of  the  temple  and  of  the  utensils 
immediately  to  this  wise  man,  lest  perhaps  by 
others  his  wisdom  should  be  idolized,  or  that 
some  should  object  that  the  whole  fashion 
thereof  proceeded  of  his  fancy,  only  he  made 
pretensions  of  divine  revelation  as  a  cover  for 
his  doings. 

Therefore,  I  say,  not  to  him,  but  to  hi" 
father  David,  was  the  whole  pattern  of  it 
given  from  heaven,  and  so  by  David  to  Solo- 
mon his  son  in  writing.  "  Then  David,"  says 
the  text,  "gave  to  Solomon  his  son,  the  pat- 
tern of  the  porch,  and  of  the  houses  thereof, 
and  of  the  treasures  thereof,  and  of  the  upper 
chambers  thereof,  and  of  the  inner  parlours 
thereof,  and  of  the  place  of  the  mercy-seat. 
And  the  pattern  of  all  that  he  had  by  the 
Spirit,  of  the  courts  of  the  house  of  the  Lord, 
and  of  all  the  chambers  round  about,  and  of 
the  treasuries  of  the  house  of  God,  and  of  the 
treasuries  of  the  dedicated  things,  also  for  the 
courses  of  the  priests  and  Levites,  and  for  all 
the  work  of  the  service  of  the  house  of  the 
Lord,  and  for  all  the  vessels  of  service  in  the 
house  of  the  Lord." 

Yea,  moreover,  he  had  from  heaven,  or  by 
divine  revelation,  what  the  candlesticks  must 
be  made  of,  and  also  how  much  was  to  go  to 
each;  the  same  order  and  commandment  he 
also  gave  for  the  making  of  the  tables,  flesh- 
hooks,  cups,  basons,  altar  of  incense,  with  the 
IDattern  for  the  chariot  of  the  cherubims,  &c 
"  All  this,"  said  David,  "  the  Lord  made  me 
understand  by  writing  his  hand  upon  me, 
even  all  the  work  of  this  pattern."  So,  I 
say,  he  gave  David  the  pattern  of  the  tem- 
ple ;  so  David  gave  Solomon  the  pattern 
of  the  temple ;  and  according  to  that  pat- 
tern did  Solomon  build  the  temj^le,  and  not 
otherwise. 

True,  all  these  were  but  figures,  patterns,  and 
shadows  of  things  in  the  heavens,  and  not  the 
very  image  of  the  things :  but,  as  was  said  be- 
fore, if  God  was  so  circumspect  and  exact  in 
these  as  not  to  leave  anv  thing  to  the  dictates 


SOLOMOX'S   TEMPLE  SPIRITUALIZED. 


273 


of  the  godly  and  wlsodt  of  men,  what !  can  we 
siii)i)o,se  he  will  now  admit  of  the  wisdom  and 
contrivance  of  men  in  those  thiiij^  that  are,  in 
comparison  to  them,  the  heavenly  thinjjs  them- 

Ives? 

It  is  also  to  be  concluded  that  since  those 
shadows  of  things  in  the  heavens  are  already 
«;ommitti*<l  by  tJml  to  sacreil  st«)ry,  ju»d  since 
I  hat  sacred  story  is  said  to  be  able  to  make  the 
man  of  (Jod  perfect  in  all  things,  (2  Tim.  iii. 
l'>,  IG,  17,)  it  is  duty  in  us  to  leave  oil'  to  lean 
■  common  understandings,  and  to  inquire  and 
pturch  out  by  that  very  holy  writ,  and  naught 
else,  by  what  ami  how  we  should  worshij)  (.Jod, 
David  Wiis  fi>r  inquiring  in  his  temple.  Ps. 
xxvii.  4. 

And  although  the  old  church  way  of  worship 
is  laid  aside  as  to  us  in  New  Testament  times, 
yet  since  those  verj'  ordinances  were  figures  of 
things  and  methods  of  worship,  now  we  may — 
yea,  we  ought  to — search  out  the  spiritual  mean- 
ing of  them,  because  they  serve  to  confirm  and 
illustrate  matters  to  our  understanding.  Yea, 
they  show  us  the  more  exactly  how  the  New 
and  Old  Testament,  Jis  to  the  spiritualness  of 
the  worship,  were  one  and  the  same ;  only  the 
old  was  clouded  with  shadows,  but  ours  is  with 
njore  o{>en  fjice. 
18 


Features  to  the  life,  as  we  say,  set  out  by  a 
picture,  do  excellently  show  the  skill  of  the 
artist.  The  Old  Testament  had  but  the  shadow, 
nor  have  we  but  the  verj'  image;  both,  then, 
are  but  emblems  of  what  is  yet  behind.  We 
may  find  our  Gospel  clouded  in  their  ceremo- 
nies, and  our  spiritual  worship  set  out  some- 
what by  their  eanial  onlinances. 

Now  because,  as  I  saiil,  there  lies,  as  wnipt  up 
in  a  mantle,  much  of  the  glorj*  wf  our  gospel- 
mattera  in  this  temple  which  Solomon  built, 
therefore  I  have  made,  aa  well  as  I  could,  by 
comparing  spiritual  things  with  spiritual,  thiji 
book  upon  this  subject, 

I  dare  not  presume  to  say  that  I  kn<iw  I  have 
hit  right  in  ever)-  thing,  but  this  I  can  say,  I 
have  cndeavound  so  t<i  do.  True,  I  have  not 
for  these  things  fishetl  in  other  men's  waters; 
my  Bible  and  Conconlance  are  my  only  library 
in  my  WTitings.  Wherefore,  courteous  reader, 
if  thou  findest  any  thing,  either  in  won!  or 
matter,  that  thou  shall  judge  doth  varj'  from 
God's  truth,  let  it  be  counted  no  man's  else  but 
mine.  Pray  God  also  to  pardon  my  fault:  do 
thou  also  lovingly  p:iss  it  by,  and  rcceiv.  wliat 
thou  findcet  will  do  thee  gootl. 

Thy  servant  in  the  Gospel, 

JOHN  liUNYAN. 


THE  GLORY  OF  THE  TEMPLE; 

OR, 

SOLOMOiN'S  TEMPLE,  AND  THE  MATERIALS  THEREOF,  SPIRITUALIZED, 


I.    Where  the  Temple  was  Built. 

The  temple  was  built  at  Jerusalem,  on  Mount 
Moriah,  in  tlie  threshing-floor  of  Arnon  the 
Jebusite;  whereabout  Abraham  offered  up 
Isaac ;  there  where  David  met  the  angel  of  the 
Lord  when  he  came  with  his  sword  drawn  in 
his  hand  to  cut  off  the  people  of  Jerusalem 
for  the  sin  which  David  committed  in  his  dis- 
orderly numbering  of  the  people.  Gen.  xxii. 
3,  4,  5 ;  1  Chron.  xxi.  15 ;  ch.  xxii.  1 ;  2  Chron. 
iii.  1. 

There  Abraham  received  his  son  Isaac  from 
the  dead;  there  the  Lord  was  entreated  by 
David  to  take  away  the  plague,  and  to  return 
to  Israel  again  in  mercy:  from  whence  also 
David  gathered  that  there  God's  temple  must 
be  built.  "  This,"  saith  he,  "  is  the  house  of 
the  Lord  God,  and  this  is  the  altar  of  the 
burnt-offering  for  Israel." 

This  Mount  Moriah,  therefore,  was  a  type 
of  the  Son  of  God,  the  mountain  of  the  Lord's 
house,  the  rock  against  which  the  gates  of  hell 
cannot  prevail. 

II.    TF7to  Built  the  Temple. 

The  temple  was  built  by  Solomon,  a  man 
peaceable  and  quiet;  and  that  in  name,  by 
nature,  and  in  governing.  For  so  God  before 
told  David — namely,  that  such  a  one  the  build- 
er of  the  temple  should  be. 

•'  Behold,"  saith  he,  "  a  son  shall  be  born 
unw  thee,  who  shall  be  a  man  of  rest ;  and  I 
will  give  him  rest  from  all  his  enemies  round- 
about :  for  his  name  shall  be  called  Solomon, 
and  1  will  give  peace  and  quietness  to  Israel  in 
his  days.  He  shall  build  an  house  for  my  name, 
and  he  shall  be  my  son.     I  will  be  his  father." 

As,  therefore,  Mount  Moriah  was  a  type  of 

Christ  as  the  foundation,  so  Solomon  was  a 

type  of  him  as  the  builder  of  his  Church.    The 

mount  was  signal,  for  that  thereon  the  Lord 

274 


God,  before  Abraham  and  David,  did  display 
his  mercy.  And  as  Solomon  built  this  temple, 
so  Christ  doth  build  his  house ;  "  Yea,  ye  shall 
build  the  everlasting  temple,  and  ye  shall  bear 
the  glory." 

And  in  that  Solomon  was  called  peaceable, 
it  was  to  show  with  what  peaceable  doctrine 
and  ways  Christ's  house  and  Church  should  be 
built.  Isa.  ix.  6 ;  Mic.  vii.  2,  3,  4. 

III.  JIow  the  Temple  was  Built. 

The  temple  was  built  not  merely  by  the  dic- 
tates of  Solomon,  though  he  was  wiser  than 
Ethan,  and  Heman,  and  Calcol,  and  Darda, 
and  all  men,  (1  Kings  iv.  31,)  but  it  Avas  built 
by  rules  prescribed  by  or  in  a  written  word, 
and  as  so  delivered  to  him  by  his  father 
David. 

For  when  David  gave  to  Solomon  his  son  a 
charge  to  build  the  temple  of  God,  with  that 
charge  he  gave  him  also  the  pattern  of  all  in 
writing;  even  a  pattern  of  the  porch,  house, 
chambers,  treasuries,  parlours,  &c.,  and  of  the 
place  for  the  mercy-seat,  which  pattern  David 
had  of  God,  nor  would  God  trust  his  memory 
with  it.  "  The  Lord  made  me,"  said  he,  "  un- 
derstand in  writing,  by  his  hand  upon  me, 
even  all  the  work  of  this  pattern."  Thus 
therefore  David  gave  to  Solomon  his  son  the 
pattern  of  all ;  and  thus  Solomon  his  son  built 
the  house  of  God.     See  1  Chron.  xxviii.  9-20. 

And  answerable  to  this,  Christ  Jesus,  the 
Builder  of  his  own  house,  whose  house  are  we, 
doth  build  his  holy  habitation  for  him  to 
dwell  in,  even  according  to  the  commandment 
of  God  the  Father ;  for,  saith  he,  "  I  have 
not  spoken  of  myself,  but  the  Father  which 
sent  me.  He  gave  a  commandment  what  I 
should  s^jeak."  And  hence  it  is  said  God 
gave  him  the  revelation ;  and  again,  that  he 
took  the  book  out  of  the  hand  of  Him  that 


soLo^rox's  temile  spuiitualized. 


275 


«»t  on  the  throne,  and  so  tutctl,  iis  to  the 
building  uj)  of  his  Church.  John  xii.  40,  41 ; 
Rev.  i.  1  ;  oluip.  v.  5. 

I\'.    Of  what  the  Temple  wa«  liuill. 

Thf  ututeriab  with  which  the  temple  wua 
built  wore  such  as  were  in  their  own  nature 
coiuniDii  to  that  which  w:us  left  behind — thiufifs 
that  naturally  were  not  lit,  without  art,  to  be 
laid  in  so  holy  h  house.  And  this  shows  that 
tl'.iwe  of  whom  Christ  Jesus  desi|;ns  to  build 
his  Church  are  by  nature  no  better  than 
otlieni ;  l)Ut  as  the  trees  and  stones  of  which 
the  temple  was  built  were  first  hewed  and 
it4|uartHl  before  they  were  fit  to  be  laid  in  that 
house,  so  sinners,  of  which  the  Church  is  to  be 
built,  must  first  be  fitted  by  the  word  and  doc- 
trine, and  then  fitly  laid  in  their  place  in  the 
Church. 

For  thou^jh,  as  to  nature,  there  is  no  difler- 
ence  betwi.xt  those  made  use  of  to  build  God's 
liouse,  yet  by  prace  they  dilfer  from  others; 
even  as  those  trees  and  stones  that  are  liewed 
and  squared  for  buildinj?  by  art  are  made  to 
dilfer  from  those  which  abide  in  the  wood  or 
pit. 

The  Lord  Jesus,  therefore,  while  he  seeketh 
materials  wherewith  to  build  his  house,  he 
findeth  them  the  clay  of  the  same  lump  that 
he  rejecteth  and  leavelh  behind.  ".\re  we  bet- 
ter than  they?  No,  in  nowise."  Nay,  I  think 
if  any  be  best,  it  is  they  which  are  left  be- 
hind :  "He  came  not  to  aill  the  righteous,  but 
sinners  to  repentrtnce."  And  indeed  in  this 
he  doth  show  Ixdh  the  greatness  of  his  grace 
and  workmanship — his  grace  in  taking  such, 
and  his  workmanship  in  that  he  makes  them 
meet  for  his  holy  habitation. 

This  the  current  of  Scripture  maketh  man- 
ifest, wherefore  it  is  needless  now  to  cite  par- 
ticulars; only  we  must  remember  that  none 
are  laid  in  this  building  as  they  come  out  of 
the  w<mmI  or  pit,  but  as  they  first  pa.<s  under  the 
hand  and  rule  of  this  great  Builder  of  the 
U'mple  of  Ood. 

V.    Who  wan  to  Fell  thonf  Trtet  nnd  to  Dig  those 
HoneM  with  which  Solomon  Uuilt  the  Temple. 
Aj»  the  trees  were  to  \w  felled  and  stones  to 

ho  dig;r<''l,  so  there  wius  for  that  matter  Holect 

w<)rkmen  ap|)ointed. 
These  were  not  of  the  sons  of  Jacob  nor  of 

the  house  of  Israel ;  they  were  the  j»erA'ants  of 

Hiram,    king  of  Tyre,  and   the  (»ilx"onitcs; 

oamely,  their  children  that  made  a  len^'ue  with 

Joshua  in  the  day  tiiat  G«h1  gave  the  land  of 


Canaan  to  his  people.  Josh.  ix.  l22,  '29;  1  Kin"s 
v. ;  2  Chron.  xxvii.  118. 

And  these  were  types  of  our  Gospel  minis- 
ters, who  are  the  men  appointed  by  Jesus 
Christ  to  make  sinners,  by  their  preaching, 
meet  for  the  htm.se  of  God.  Wherefore,  tus  ho 
was  famous  of  old  who  wils  strong  to  lift  up 
his  axe  upon  the  thick  boughs,  to  square  wo(h1 
for  the  building  of  the  temple,  .so  a  minister  of 
the  (lospel  now  is  also  famous  if  much  used  by 
Christ  for  the  converting  of  sinners  to  himself, 
that  he  may  build  him  a  templo  with  tliem. 
Ps.  vii.  4,  T),  fi;  Kom.  xvi.  7. 

Hut  why,  some  may  say,  do  you  make  so 
homely  a  comparison?  I  answer,  Hecau.se  I 
believe  it  is  true;  for  it  is  grace  not  gifts  that 
makes  us  .sons  and  the  beloved  of  God.  Gifts 
make  a  minister;  and  as  a  minister  one  is  but 
a  servant  to  hew  wood  and  draw  water  for  the 
house  of  my  Gtnl.  Yea  Taul,  though  a  son, 
yet  counted  himself  not  a  son,  but  a  servant, 
purely  as  he  was  a  minister — a  servant  of  (Jod, 
a  servant  of  Christ,  a  servant  of  the  Church, 
and  your  servant  for  Jesus'  sake.  Tit.  i.  I  ; 
Rom.  i.  1 ;  2  Cor.  iv.  5. 

A  man  then  is  a  son  as  he  is  begotten  and 
born  of  God  to  himself,  and  a  .servant  as  he  is 
gifted  for  work  in  the  hou.se  of  his  Father;  and 
though  it  is  truth  the  .servant  may  be  a  son, 
yet  he  is  not  a  son  because  he  is  a  servant. 
Nor  doth  it  follow  that  because  all  soius  nuiy 
be  servants,  therefore  all  .servants  are  sons ;  no, 
all  the  servants  of  God  are  not  sons;  and  there- 
fore when  time  shall  come  he  that  is  only  a 
servant  here  shall  certainly  be  put  out  of  the 
hou.se,  even  out  of  that  hou.se  himself  did  help 
to  build.  "The  servant  abideth  not  in  the 
hou.sc  for  ever  ;"  the  servant,  that  is,  ho  that  is 
only  so. 

So,  then,  as  a  son  thou  art  an  Israelite ;  as  a 
servant,  a  Gibeonit«\  The  c(»n>ideration  of 
this  made  Paul  start  ;  he  knew  that  gifts  made 
him  not  a  son.  1  Cor.  xii.  28,  29,  'iO,  31  ;  and 
xiii.  1,  2. 

The  sum,  then,  is,  a  man  may  l>e  a  servant 
and  a  son — a  servant,  as  he  Ls  employed  by 
Christ  in  his  hou.se  for  thegoo«l  of  others;  and 
a  son,  as  he  is  a  partaker  of  the  grace  of 
adoption:  but  all  .servants  are  not  .nons:  and 
let  this  l)c  for  a  caution  an«i  a  call  to  ministers 
to  do  all  acts  of  service  for  <i<m1  and  in  his 
hou.se  with  reverence  and  go<Ily  fear  ;  and  with 
all  humility  let  us  desire  to  l>e  partakers  our- 
selves of  that  grace  wo  preach  to  othcre.  I 
Cor.  ix.  %\ 

This  is  a  great  saying,  and  written  perhaps 


276 


BVNYAN'S  COMPLETE   WORKS. 


to  keep  ministers  humble:  "And  strangers 
shall  stand  and  feed  your  flocks,  and  the  sons 
of  the  alien  shall  be  your  ploughmen  and  your 
vine-dressers." 

To  be  a  ploughman  here  is  to  be  a  preacher; 
and  to  be  a  vine-dresser  here  is  to  be  a 
preacher. 

And  if  he  does  this  work  willingly  he  has  a 
reward ;  if  not,  a  dispensation  of  the  Gospel 
was  committed  to  him,  and  that  is  all.  1  Cor. 
ix.  17. 

VI.  In  tchat  condition  the    Timber  and  Stones 

were  wlien  brought  to  be  laid  in  the  Building 

of  the  Temple. 

The  timber  and  stones  with  which  the  tem- 
ple was  built  were  squared  and  hewed  at  the 
wood  or  pit,  and  so  there  made  every  way  fit 
for  that  work,  even  before  they  were  brought 
to  the  place  where  the  house  was  set  up.  "So 
that  neither  hammer,  nor  axe,  nor  any  tool  of 
iron,  was  heard  in  the  house  while  it  was  in 
building." 

And  this  shows,  as  was  said  before,  that  the 
materials  of  which  the  house  was  built  were 
(before  the  hand  of  the  workmen  touched 
them)  a.s  unfit  to  be  laid  in  the  building  as 
were  those  that  were  left  behind ;  conse- 
quently, that  themselves  none  otherwise  but 
by  the  art  of  others  were  made  fit  to  be  laid 
in  this  building. 

To  this  our  New  Testament  temple  answers. 
For  those  of  the  sons  of  Adam  who  are  counted 
worthy  to  be  laid  in  this  building  are  not  by 
nature,  but  by  grace,  made  meet  for  it ;  not  by 
their  own  wisdom,  but  by  the  word  of  God. 
Hence  he  saith,  "  I  have  hewed  them  by  the 
prophets."  And  again,  ministers  are  called 
God's  builders  and  labourers  even  as  to  this 
work.  Hos.  vi.  5  ;  1  Cor.  iii.  10  ;  2  Cor.  vi.  1 : 
Col.  i.  28. 

No  man  will  lay  trees  as  they  come  from  the 
wood  for  beams  and  rafters  in  his  house,  nor 
Btones  as  digged  in  the  walls.  No,  the  trees 
must  be  hewed  and  squared,  and  the  stones 
sawn  and  made  fit,  and  so  be  laid  in  his 
house. 

Yea,  they  must  be  so  sawn  and  so  squared 
that  in  coupling  they  may  be  joined  exactly  ; 
else  the  building  will  not  be  good,  nor  the 
workman  have  credit  of  his  doings. 

Hence  our  Gospel  Church,  of  which  the 
temple  was  a  type,  is  said  to  be  fitly  formed, 
and  that  there  is  a  fit  supply  of  every  joint  for 
the  securing  of  the  whole.  1  Pet.  iii.  4;  Eph. 
iv.  20,  21;  iv.  16;  Col.  ii.  19. 


As  they  therefore  build  ike  children  that 
build  with  wood  as  it  comes  from  the  wood  or 
forest,  and'  with  stones  as  they  come  from  the 
pit,  even  so  do  they  who  pretend  to  build  God 
a  house  of  unconverted  sinners,  uuhewed,  un- 
squared,  unpolished.  Wherefore  God's  work- 
men, according  to  God's  advice,  prepare  their 
work  without,  and  make  it  fit  for  themselvea 
in  the  field,  and  afterwards  build  the  house. 
Prov.  xxiv.  27. 

Let  ministers  therefore  look  to  this,  and 
take  heed  lest  instead  of  making  their  notions 
stoop  to  the  word,  they  make  the  Scriptures 
stooji  to  their  notions. 

VII.   Of  the  Foundation  of  the  Temple. 

The  foundation  of  the  temple  is  that  upoii 
which  it  stood :  and  it  was  twofold — first,  the 
hill  Moriah,  and  then  those  great  stones  upon 
which  it  was  erected.  The  hill  Moriah,  as 
was  said  afore,  did  more  properly  typify  Christ. 
Hence  Moriah  is  called  "  the  mountain  of  the 
house,"  it  being  the  rock  on  which  it  was  built. 
Those  great  stones,  called  "foundation  stones," 
were  types  of  the  prophets  and  apostles.  Matt. 
xvi.  18 ;  Eph.  ii.  20,  21 ;  Heb.  xi.  10. 

Wherefore  these  stones  were  stones  of  the 
biggest  size,  stones  of  eight  cubits  and  stones 
of  ten  cubits.  1  Kings  vii.  10. 

Now,  as  the  temple  had  this  double  founda- 
tion, so  we  must  consider  it  respectively  and 
distinctly;  for  Christ  is  the  foundation  one 
way,  the  prophets  and  apostles  a  foundation 
another.  Christ  is  the  foundation  personally 
and  meritoriously,  but  the  prophets  and  apos- 
tles, by  doctrine,  ministerially.  The  Church 
then,  which  is  God's  New  Testament  temple, 
is  said  to  be  built  on  Christ  the  foundation ;  so 
none  other  is  the  foundation  but  he.  1  Cor.  iii. 
11.  But  as  it  is  said  to  be  built  upon  the 
apostles,  so  it  is  said  to  have  twelve  founda- 
tions, and  must  have  none  but  they.  Eev.  xxi. 
14. 

What  is  it,  then  ?  Why,  we  must  be  build- 
ing u^jon  Christ,  as  he  is  our  priest,  sacrifice, 
pi'ophet,  king,  and  advocate,  and  upon  the 
others,  as  they  are  infallible  instructors  and 
preachers  of  him ;  not  that  any  may  be  an 
apostle  that  so  shall  esteem  himself,  nor  that 
any  other  doctrine  be  administered  but  what 
is  the  doctrine  of  the  twelve ;  for  they  are  se.i 
forth  as  the  chief  and  last.  These  are  also 
they,  as  Moses,  which  are  to  look  over  all  the 
building,  and  to  see  that  all  in  this  house  be 
done  according  to  the  pattern  showed  them  in 
the  mount. 


SOLOMu.s  .\    TEMPLE  SPmiTUALIZED. 


277 


Let  us,  llien,  keej)  these  distinctions  clear, 
and  not  put  an  apostle  in  tlie  room  of  Christ, 
nor  Christ  in  the  phice  of  one  of  triose  apos- 
tles. Let  none  but  Christ  be  the  hijrh  priest 
and  sacrifice  for  your  souls  to  God  ;  and  none 
but  that  doctrine  which  is  apostolical  be  to 
yoi  as  the  mouth  of  Christ  for  instruction  to 
propan«  you,  and  to  prepare  materials  for  this 
tcm[>le  of  O  d,  and  to  build  them  upon  this 
foundation. 

VIII     Of  the  RichneM  nf  the  Sionea  which  were 
laid /or  the  Fuumlalion  qf  the  Temple. 

These  foundation  stones,  as  they  were  ^reat, 
Bo  they  were  costly  stoni»s;  thou;;h,  as  I  saiil, 
themselvi>s  of  no  more  worth  than  they  of 
their  nature  that  were  left  bthiiul.  Their 
costliness,  therefore,  lay  in  those  additions 
which  they  receivinl  from  the  king's  charge. 

First,  in  that  labour  which  was  bestowed 
upon  them  in  sawing,  squaring,  and  carving. 
Fur  the  servants,  as  they  were  cunning  at  this 
work,  so  they  bi-stowed  much  of  their  art  and 
labour  upon  them,  by  which  they  put  them 
into  excellent  form,  and  added  to  their  big- 
ness, glory  and  beauty,  fit  for  stones  upon 
which  a  gm>dly  faltric  wius  to  be  built. 

Secondly,  tln^e  stones  jis  tlTey  were  thus 
wrought  within  and  without,  so,  as  it  seems  to 
me,  they  were  inlaid  with  other  stones  more 
precious  than  themselves.  Inlaid,  I  say,  with 
•*tones  of  divers  c«)lours,  according  as  it  is 
written,  "  I  will  lay  thy  foundation  with  sap- 
fdiires."  Not  that  the  foundations  were  sap- 
phiri-s,  but  they  wt're  laiil  inlaid  with  them;  or, 
:n  he  saith  in  another  place,  "They  were 
adornetl  with  g<MHlly  stones  and  gifts." 

This  is  still  more  amplified  where  it  is  writ- 
ten of  the  New  Jerusalem,  (which  is  still  the 
t«»stament  Church  on  earth,  and  so  the  same  in 
-ubstance  with  what  is  now,)  "The  foundations 
■  f  the  wall  of  the  city,"  .saith  he,  "  were  gur- 
iii-'hi^'l  with  all  numner  of  precious  stones." 
Tnie,  these  there  are  calle<l  "  the  foundations  of 
I  lie  wall  of  the  city,"  but  it  has  respect  to  the 
"lattor  in  bund;  for  that  which  is  before  called 
.'  temple,  for  its  comparative  smallneAs,  is  here 
•la  city,  for  or  becaase  of  its  treat  increase ; 

.  •»th  the  foundations  of  the  wall  of  the  city, 
a.'^  «vell  !LH  of  the  temple,  "are  the  twelve  a|M»s-  i 
ties  of  the  I>amb;"  for  these  carvings  and  inlay- 
ing^, with  all  other  l)euutifications,  were  ty|Ka« 
of  the  extianrdinar>-  gifts  and  graces  of  the  a|Hm- 
tbw.  Hence  the  afioxtlc  calls  such  giftrt  signs 
of  ap<»stlc»hip.  Rom.  xv.  I'J ;  2  Cor.  xii.  21;  j 
llelx  ii.  4.     F<^  r  as  the   foundation  stuneit  of   > 


the  temple  were  thus  garnishtcl,  so  were  the 
apostles  beautified  with  a  call,  gifts,  and  gnues 
peculiar  to  themselves,  lleiu-e  he  says,  "  First 
apostles,"  for  that  they  were  first  and  chief  in 
the  Church  of  Christ.  1  Cor.  xii,  28. 

Nor  were  thetw?  stones  only  laid  for  a  founda- 
tion for  the  temple;  for  the  great  court,  the 
inner  court,  as  also  the  porch  of  the  temple, 
had  rttuml  about  them  "three  rows  of  tlies* 
stones  for  their  foundation." 

Signifying,  as  seems  to  me,  tliat  the  more 
outward  and  external  part,  as  well  as  that  more 
internal  worship  to  be  performed  toCiml,  should 
be  grounded  upon  a|>ostolical  doctriiu'  and  ap- 
pointments. 1  Cor.  iii.  10,  11,  12;  2  Tbess.  ii. 
If);  iii.  G;  Heb.  vi.  l-Zi. 

IX.    n7nV/i  way  the  Fare  or  Front  nf  the  Temple 

Kfnn,l. 

The  temple  was  built  witli  its  ia<c  or  front 
towanls  the  east,  and  that,  perhaps,  because  the 
glory  of  the  (to«l  of  "Israel  was  to  come  from 
the  way  of  the  east  unto  it."  Wherefore,  in  that 
its  front  stood  towards  the  east,  it  nuiy  be  Ut 
show  that  the  true  Gospel  Church  would  have 
its  eye  to  and  expectation  from  the  I^»rd.  We 
look,  said  Paul,  but  whither?  "  We  have  our 
conversation,"  said  he,  "  in  heaven,  from " 
whence  our  expectation  is. 

2.  It  was  set  also  with  its  face  towanls  the 
east  to  keep  the  people  of  God  from  commit- 
ting of  idolatry — to  wit,  from  worshipping  the 
host  of  heaven  and  the  sun,  whose  rising  is 
from  the  east.  For  since  the  face  of  the  temple 
stocxl  towanls  the  east,  and  since  the  worship- 
pers were  to  worship  at  or  with  their  fact's 
towanls  the  temple,  it  follows  that  both  in 
their  going  to  and  worshipping  God  towards 
that  place  their  faces  must  be  from  and  their 
backs  towards  the  sun.  The  thus  building  of 
the  temple,  therefore,  was  a  snare  t<»  idolaters, 
and  a  proof  of  the  zeal  <»f  those  that  were  the 
true  wor^liippi-rs,  as  als(»  to  this  <lay  the  true 
Gttspel-instituted  worship  of  Jesus  L'hrist  iii. 
Hence  he  is  said  to  idolaters  to  be  a  snare  and 
a  trap,  but  to  the  giwlly  a  glory.  I-*a.  viii  14; 
ix.  li». 

'{.  Do  but  see  how  (»od  catcluHl  tne  ii 
trous  Jews,  by  this  means,  in  their  nnu. 
ness:  "  .\nd  he  brought  me,"  saiil  the  prophet, 
"  into  the  inner  court  of  the  Lonl's  house,  and 
behold,  at  the  door  of  the  temple  of  the  I^ird, 
even  between  the  pon-h  and  the  altar,  were 
about  five  and  twenty  men,  with  their  buckn 
towards  the  temple  uf  the  I.ord  and  their  fan>s 
towards  the  e«»t." 


278 


BUNYAN'S  COMPLETE   WORKS. 


It  was  therefore,  as  I  said,  set  with  its  face 
towards  the  east  to  prevent  false  worships  and 
detect  idolaters. 

4.  From  the  east  also  came  the  most  blasting 
winds— winds  that  are  destructive  to  man  and 
beasts,  to  fruit  and  trees,  and  ships  at  sea. 
Ex.  X.  13 ;  Job  xxvii.  21 ;  Ezek.  xvii.  10 ;  and 
xix.  12 ;  Ps.  xlviii..  7 ;  Ezek.  xxvii.  26. 

I  say  the  east  wind,  or  that  which  comes  from 
thence,  is  the  most  hurtful ;  yet  you  see  the 
temple  hath  set  her  face  against  it  to  show  that 
the  true  Church  cannot  be  blasted  or  made 
turn  back  by  any  affliction.  It  is  not  the  east 
winds,  nor  none  of  their  blastings,  that  can 
make  the  temple  turn  about.  Hence  he  saith 
that  Jacob's  face  shall  not  wax  pale.  And 
again,  "  I  have  made  thy  face  strong  against 
their  faces,  and  that  the  gates  of  hell  shall  not 
prevail  against  it."  Isa.  xxix.  22 ;  Ezek.  iii.  8 ; 
Matt.  xvi.  18. 

5.  It  might  be  also  built  with  its  face  to- 
wards the  east  to  show  that  the  true  Church 
looketh,  as  afore  I  hinted,  for  her  Lord  and 
King  from  heaven,  knowing  that  at  his  com- 
ing he  will  bring  healing  in  his  wings;  for 
from  the  east  he  will  appear  when  he  comes 
the  second  time  without  sin  unto  salvation,  of 
which  the  sun  gives  us  a  memento  in  his  rising 
there  every  morning.  "  For  as  the  lightning 
cometh  out  of  the  east,  and  shineth  unto  the 
west,  so  shall  also  the  coming  of  the  Son  of 
Man  be." 

6.  Christ,  as  the  north  pole,  draws  those 
touched  with  the  loadstone  of  his  word,  with 
the  face  of  their  souls  towards  him,  to  look  for 
and  hasten  to  his  coming.  And  this  also  is 
signified  by  the  temple  standing  with  its  face 
towards  the  east. 

X.   Of  the  Courts  of  the  Temple. 
I  perceive  that  there  are  two  courts  belong- 
mg  to  the  temple.    The  first  was  called  the 
outward  court.  Ezek.  xl.  17 ;  xlvi.  21. 

1.  This  was  that  into  which  the  people  of 
necessity  first  entered  when  they  w^ent  to  w^or- 
ship  in  the  temple ;  consequently  that  was  it  in 
and  by  whi(  li  the  people  did  first  show  their 
desires  to  be  the  worshippers  of  God.  And 
this  answers  to  those  badges  and  signs  of  love 
to  religion  that  people  have  in  face  or  out- 
ward api)earance.  Matt.  xxv.  27 ;  2  Cor.  x.  7. 

2.  In  this,  though  here  may  sometimes  be 
truth,  yet  oftener  lies  and  dissimulation; 
wherefore  commonly  an  outward  appearance 
is  set  in  opposition  to  faith  and  truth,  as  the 
rvutwq.rd  is  in  opposition  to  the  inner  court, 


and  outward  to  the  inner  man;  and  that  is 
when  it  is  by  itself,  for  then  it  profits  nothing. 

3.  Hence,  though  the  outward  court  wais 
something  to  the  Jews,  because  by  outward 
bodies  they  were  distinguished  from  the  Gen- 
tiles, yet  to  us  it  is  little,  for  now  he  is  not  a 
Jew  who  is  one  only  outwardly.  Therefore  all 
the  time  of  the  beast's  reign  this  court  is  given 
to  be  trodden  under  foot;,  for,  as  I  said,  out- 
ward show  will  avail  nothing  when  the  beast 
comes  to  turn  and  toss  up  professors  with  his 
horns.  Rev.  xi.  12. 

4.  But  as  there  was  an  outward,  so  there  was 
an  inner  court — a  court  that  stood  nearer  to 
the  temple,  and  so  to  the  true  practical  part  of 
w^orship,  than  that  outward  court  did. 

5.  This  inner  court  is  that  which  is  called 
"  the  court  of  the  priests,"  because  it  was  it  in 
which  they  boiled  the  trespass-offering,  and  in 
which  they  prepared  the  sin-offering  for  the 
people. 

6.  This  court,  therefore,  was  the  place  of 
practice  and  of  preparation  to  appear  before 
God,  w^hich  is  the  first  true  token  of  a  sincere 
and  honest  mind.  Wherefore  here,  and  not  ir\ 
the  outward  court,  stood  the  great  brazen  altar, 
which  was  a  type  of  Christ,  by  whom  alone 
true  worshippers  make  their  approach  with 
acceptance  unto  God.  Also  here  stood  the 
great  brazen  scaffold,  on  which  the  king 
kneeled  when  he  prayed  for  the  people,  a  type 
of  Christ's  prayers  for  his  when  he  was  in  the 
world.  2  Chron.  vi. ;  John  xiii.  17. 

7.  Wherefore  this  court  was  a  type  of  prac- 
tical worship,  and  so  of  our  praying,  hearing, 
and  eating  before  God.  There  belonged  to 
this  court  several  gates,  an  east,  a  south,  and 
a  north  gate ;  and  when  the  people  of  the  land 
went  into  this  court  to  worship,  they  were  not 
to  go  out  at  the  gate  by  which  they  came  in, 
but  out  of  the  gate  over  against  it,  to  show 
that  true  Christians  should  persevere  right  on, 
and  not  turn  back,  whatever  they  meet  with 
in  the  way.  "  He  that  entereth  in  by  the  way 
of  the  north  gate  to  worship  shall  go  out  by 
the  way  of  the  south  gate;  and  he  that  en- 
tereth in  by  the  way  of  the  north  gate,  he  shall 
not  return  by  the  way  of  the  gate  whereby  he 
came  in,  but  shall  go  forth  over  against  it." 

8.  These  courts  were  places  of  great  delight 
to  the  Jews,  as  both  feigned  and  sincere 
profession  is  to  those  that  practise  therein. 
Wherefore,  when  the  Jews  did  enter  into  these, 
they  did  use  to  do  it  with  praise  and  pipe,  as  do 
both  hypocrites  and  sincere  ones.  So  then, 
when  a  man  shall  tread  in  both  these  courr.s. 


SOLOMOS'S   TEMPLE  SPIRITUALIZED. 


279 


and  sli:ill  turn  what  lie  seems  to  be  into  what 
he  shonltl  he  in  reality,  then,  and  not  till  then, 
he  treads  them  as  he  should  ;  for  then  he  makes 
the  outward  court,  and  his  treading  there,  hut 
a  passage  to  that  which  is  more  inwanl  and 
sincere.  Hut  he  that  stays  in  the  outward  one 
is  but  such  un  one  as  pleases  not  G<Hi,  for  that 
he  wants  the  practice  of  what  he  professes  with 
hii  mouth. 

XI  0/  the  f/reat  Brazen  Altar  that  stooil  in  the 
Inner  Court  of  the  J'empie. 
In  the  inner  court  stooti  the  great  brazen 
altar  which  Salomon  made.  This  is  evident, 
for  that  when  he  kneele«l  upon  the  suifVold  to 
pray  he  kneeled  before  tiiis  altar.  See  Kx.  xl. 
6,  29. 

2.  This  altar  seems  to  be  placed  about  the 
middle  of  this  court,  over  against  the  porch  of 
the  house;  and  between  it  and  the  temple  was 
the  place  where  Zechariah  was  slain.  This 
Altar  w:ls  calle«l  "the  altar  of  burnt-ofl'ering," 
and  therefore  it  was  a  type  of  Christ  in  his 
dignity.  For  Christ's  body  was  our  true  burnt- 
otfering,  of  which  the  bodii's  of  the  sacriliccd 
l)eastji  were  a  type:  now  that  altar  upon  which 
his  iKxly  was  otlered  wju  his  divinity  or  God- 
head, for  that,  and  that  only,  could  bear  up 
tliat  otfering  in  the  whole  of  its  sutferings: 
ind  that  theretore,  and  that  only,  was  to  rc- 

ci'ive  the  fat,  the  glon.-.  Hence  it  is  said,  "  He 
through  the  eternal  Spirit  otlered  himself  with- 
out spot  to  God." 

3.  For  Christ  is  priest,  and  sacrifice,  and 
altiir,  and  all.  And  as  a  priest  he  otTered,  as  a 
-acritice  he  suffered,  and  as  Ci«k1  he  supportitl 
ills  hunumity  in  that  suffering  of  all  the  pains 
it  underwent.  CJal.  i.4;  eh.  ii.  20;  1  Pet.  iii.  18; 
Heb.  \x.  14. 

4.  It  was  then  Christ's  Godhead,  not  the  tree, 
that  was  the  altar  of  burnt-otfering,  or  that  by 
which  Christ  otferctl  himself  an  otfering  and  a 
micritieo  to  (i<Kl  for  a  sweet-smelling  savour. 

5.  That  it  was  not  the  tree  is  evident,  for 
that  could  not  sanctify  the  gift,  to  wit,  his 
Nxiy;  but  Christ  ollirmcth  "that  the  altar 
iw.nctifieth  the  gift;"  and  by  »c  saying  he  af- 
tirmrth  tiuit  the  altar  on  which  he  ofrer«l  his 
Wli'iing  wiw  greater  than  the  offering  itself. 
Matt,  xxiii.  I'J. 

Now  the  IxxJy  of  Christ  w^as  the  gift ;  for  w) 
he  suith,  "  I  give  my  flesh  for  the  life  of  the 
world." 

But  now  what  thing  is  that  which  is  greater 
than  his  [hmW  save  the  altar,  his  divinity,  on 
which  it  was  oflercd?    The  tree,  then,  was  not 


I  the  altar  which  sanetitietli  tuw^iit  to  make  it 
'  of  virtue  enough  to  make  reconciliation  for  in 
I  iijuity.  John  vi.  15. 

Now,  since  this  altar  of  burnt-offering  was 
thus  placed  in  the  inner  court,  it  teaches  ua 
several  things: 

First.  That  those  that  come  only  into  the 
outwanl  court,  or  rest  in  a  bare  appearance  of 
Christianity,  do  not,  by  so  doing,  cin".c  to  Jesus 
Christ;  for  this  altar  stands  not  there.  Hence 
John  takes  notice  only  of  the  temple  an<l  this 
altar,  and  them  that  worship  therein,  and  leaves 
out  the  outward  court,  and  so  them  that  come 
no  farther.  Rev.  xi.  1,  2. 

Secondly.  This  teaches  tis  also  that  we  are 
to  enter  into  that  temple  of  G«mI  by  blood. 
The  altar,  this  altar  of  burnt-ofbring,  sto<Hl  as 
men  went  into  the  temple;  tlu-y  must  go  by 
it;  yea,  there  they  must  leave  tlu-ir  offering, 
and  so  go  in  an<l  worship,  even  as  a  token  that 
they  came  thither  by  sacrifice  and  by  blood. 

Thirdly.  Upon  this  altar  Solomon  at  the 
dedication  of  the  temple  offered  thousands 
both  of  o.\i>n  and  of  sheep,  to  signify  surely  the 
al>un<lant  worth  and  richness  that  would  be  in 
the  blood  of  Christ  to  save  when  it  should  be 
shed  for  us.  "  For"  his  blood  is  s|M)ken  of  with 
an  "  lu)W  much  more."  "  For  if  the  blcHnl  of 
bulls  and  goats,  and  the  allies  of  an  heifer 
sprinkling  the  unclean,  .sanctifuth  to  the  puri- 
fying of  the  flesh,  how  much  mon-  shall  the 
bloo<l  of  Christ,  who  tiirough  the  eternal  Spirit 
offered  himself  without  spot  to  God,  purge 
your  c«)nscience  from  deu«l  works,  to  serve  the 
living  Go<l!" 

Ijvt  them  not  dare  to  stop  or  stay  in  the  out- 
ward court,  for  there  is  not  this  altar.  Nor  let 
us  flare,  when  we  come  into  this  court,  to  be 
careless  whether  we  look  to  this  altar  or  no. 
For  it  is  by  blood  we  must  enter ;  for  without 
shedding  of  bloml  is  no  remission.  Let  us 
always  then,  when  we  come  hither,  wash  our 
hamls  in  iiuun'ency,  ami  so  compa-^s  this  holy 
altar,  for  that  by  Christ,  who  is  the  altar  in- 
dtH'd,  we  are  rec«M)cilcd  to  (JckI.  Tliis  is  look- 
ing unto  Jesus;  this  is  coming  to  (iimI  by  him, 
of  whom  this  altar  and  the  sacrifice  thereon 
was  a  type. 

XII.  0/  the  Pillar*  that  tcrr>-  o-j-rr  inc  j'ureh 
of  the  Temple. 

There  were  divers  pillars  b<!<>riL'iMg  to  the 
temple,  but  in  this  place  we  are  confined  to 
HiMMik  of  oidy  two — namely,  those  which  stood 
before  the  temple. 

These  pillars  stood  before  the  p«>rch  or  en- 


280 


BUNYAN'S  COMPLETE   WOEKS. 


trance  into  the  temple,  looking  towards  tlie 
altar,  the  court,  and  them  that  were  the  wor- 
shippers there :  also  they  were  a  grace  and  a 
beauty  to  the  front  of  the  house. 

1.  ihese  pillars  stood,  one  on  the  right  hand 
and  the  other  on  the  left,  at  the  door  of  the 
porch  of  the  temple,  and  they  had  names  given 
them  (you  may  be  sure)  to  signify  something. 
The  name  of  that  on  the  right  hand  was  called 
"  Jachin,"  (God  shall  establish  ;)  and  the  name 
of  that  on  the  left  hand  was  "  Boaz,"  (in  it  is 
strength.)  1  Kings  vii.  21 ;  2  Chron.  iii.  17. 

2.  These  two  pillars  were  types  of  Christ's 
apostles — of  the  apostles  of  circumcision,  and 
of  the  uncircumcision.  Therefore  the  apostle 
Paul  also  calleth  them  pillars,  (Gal.  ii.,)  and 
Baith  that  the  pillar  on  the  right  hand  was  a 
type  of  himself  and  his  companions,  who  were 
to  go  to  the  uncircumcised  and  teach  the  Gen- 
tiles the  way  of  life.  When  James,  Cephas, 
and  John  saith,  "  Ye  who  seemed  to  be  pillars 
perceived  the  grace  that  was  given  unto  me ; 
they  gave  unto  me  and  Barnabas  the  right 
hand  of  fellowship,  that  we  should  go  unto  the 
heathen,  and  they  unto  the  circumcision." 

So,  then,  these  two  pillars  were  types  of  these 
two  orders  of  the  apostles  in  this  their  divers 
service  for  God. 

3.  And  that  Paul  and  Barnabas  were  signi- 
fied by  those  on  the  right  hand — to  wit,  to  be 
the  apostles  of  the  Gentiles — he  showeth  again 
where  he  saith,  "  I  am  the  minister  of  Christ 
to  the  Gentiles,  ministering  the  grace  of  God, 
that  the  offering  up  of  the  Gentiles  might 
be  acceptable,  being  sanctified  by  the  Holy 
Ghost." 

4.  And  since  the  name  of  this  pillar  was 
"Jachin,"  (God  shall  establish,)  as  it  showeth 
that  opposition  shall  attend  it,  so  also  that  God 
would  bless  his  Avord  preached  by  them  to  the 
Gentiles,  to  the  conversion  of  numbers  of  them, 
maugre  all  the  opi^osition  of  the  enemy. 

5.  This  is  further  implied  for  that  they  were 
made  of  brass ;  as  he  saith  of  the  prophet,  "  I 
have  made  thee  a  fenced  brazen  wall,  an  iron 
pillar;  and  their  fighting  against  thee  shall 
nothing  at  all  prevail."  Wherefore  Paul  says 
of  himself,  "  I  am  set  for  the  defence  of  the 
Gospel,  that  the  truth  thereof  might  continue 
with  you."  Phil.  i.  17 ;  Gal.  ii.  5. 

XIII.  0/  (he  Height  of  these  Pillars  that  thus 
stood  be/ore  the  Porch  of  the  Door  of  the  Tem- 
ple. 

The  pillars  were  eignteen  cubits  high  apiece, 
and  that  is  as  high,  yea,  as  high  again,  as  the 


highest  giant  that  ever  we  read  of  in  the  world  • 
for  the  highest  of  which  we  read  was  but  six 
cubits  and  a  span. 

True,  the  bedstead  of  Og  was  nine  cubits 
long,  but  I  trow  the  giant  himself  was  shorter. 
Deut.  iii.  11 ;  2  Chron.  iii.  15.  But  put  the 
longest  to  the  longest,  and  set  the  one  upon 
the  shoulders  of  the  other,  and  yet  each  pillar 
was  higher  than  they. 

We  have  now,  as  I  know  of,  but  few  that  re- 
main of  the  remnant  of  the  giants ;  and  tliough 
they  boast  as  if  they  were  higher  than  Anak, 
yet  these  pillars  are  higher  than  they. 

These  pillars  are  the  highest;  you  may 
equal  them,  and  an  inch  above  is  worth  an  ell 
below.  The  height,  therefore,  of  these  pi.lars 
is  to  show  us  what  high  dignity  God  did  put 
upon  those  of  his  saints  whom  he  did  call  to 
be  apostles  of  the  Lamb ;  for  their  ofBce  and 
call  thereto  is  the  highest  in  the  Church  of 
God.  These  men,  I  say,  were  made  thus  high 
by  their  being  cast  in  such  a  mould.  Of  that 
which  added  yet  further  to  their  height  we  will 
speak  anon :  we  only  speak  now  of  the  high  call 
by  which  they,  and  only  they,  were  made  capa- 
ble of  apostolical  authority.  The  apostles  were 
sent  immediately,  their  call  was  extraordinary, 
their  office  Avas  universal,  they  had  alike  power 
in  all  churches,  and  their  doctrine  was  infal- 
lible. 

And  what  can  our  pretended  giants  do  or 
say  in  comparison  of  these  ?  The  truth  is,  all 
other  men  to  these  are  drawfs,  are  low,  dark, 
weak,  and  beneath  them,  not  only  as  to  call 
and  office,  but  also  as  to  gifts  and  grace.  This 
sentence,  "Paul,  an  apostle  of  Jesus  Christ," 
drowneth  all.  What  now  are  all  other  titles  of 
grandeur  and  greatness  when  compared  with 
this  one  sentence  ? 

True,  the  men  were  but  mean  in  themselves ; 
for  what  is  Paul  or  A  polios,  or  what  was  James 
or  John  ?  Yet  by  their  call  to  that  office  they 
were  made  highest  of  all  in  the  Church.  Christ 
did  raise  them  eighteen  cubits  high,  not  in  con- 
ceit— for  so  there  are  many  higher  than  they — 
but  in  office,  and  calling,  and  divine  authority. 

And  observe  it,  these  stand  at  the  door,  at 
the  entering  into  the  temple  of  God,  at  which 
they  enter  that  go  in  thither  to  worsliip  God,  to 
show  that  all  right  worship,  and  that  which 
will  be  acceptable  to  God,  is  by,  or  according 
to,  their  doctrine. 

XIV.   Of  the  Chapiters  of  the  Pillars  of  the 

Temple. 
There  were  also  two  chapiters  made  for  the 


SOLOMON'S   TEMPLE  SPIRITUALIZED. 


281 


pillars  of  the  temple — for  each  oue ;  and  they 
were  five  cubit8  high  apiece.  These  were  for 
the  adorning  of  the  pillars,  and  tlu-refore  were 
typos  and  shadows  of  that  abundance  of  grace 
which  Ciod  did  put  upon  the  apostles  after  the 
resurrcitiou  of  our  L<jrd.  Wherefore,  as  he 
-aith  here  the  chapiters  were  U|>on  the  pillars, 
so  it  daith  that  great  grace  w:ls  upon  all  the 
aposiU-s.  Act8  iv.  33. 

Tljcse  cliupitors  had  bchmging  to  thcni  a 
'jowl,  made  puniil-fa.shion,  and  it  was  placed 
ipnu  the  head  of  them,  iH>rha|M  to  signify 
heir  aptness  to  receive  and  largeness  to  con- 
tain of  tlie  dew  of  heaven,  that  shadow  of  the 
doctrine  of  the  Gospel,  which  doctrine  the 
:i|>ostK's,  aa  the  chief,  were  to  receive  and 
liold  forth  to  the  world  for  their  conversion. 
Hence,  i\n  the  howls  were  capable  to  receive 
tlie  tlew  of  heaven,  these  are  said  to  receive 
grace,  an  apostleship  for  obedience  to  the  faith 
among  all  uations  for  his  name. 

There  was  also  upon  these  ehapiters  a  net- 
work, «»r  nets  like  unto  chei|Uer-work,  whicii 
•*till  addi-d  t<i  their  lustre.  These  nets  were 
they  which  showed  for  what  intent  the  apos- 
tolical olhce  wa.s  ordained;  namely,  that  by 
their  preaching  they  might  bring  many  souls 
to  Gotl.  And  hence  Christ  calls  them  fisher- 
men, saying,  "  Ye  shall  catch  men." 

The  world  is  compared  to  a  sea,  men  to 
fiolie?-,  atid  the  Gospel  to  a  net.  As  therefore 
men  catch  fish  with  a  net,  so  the  apostles 
caught  men  by  their  word ;  which  word,  as  I 
told  you,  to  me  is  signified  by  this  net-work 
u|>on  the  top  of  these  pillars.  Sec  therefore 
the  mystery  of  God  in  these  things. 

X\'.    Of  the  Pomiijrannlr*  ifljoincil  to  thv^ 
Nett  on  the  ( 'httj/itrrt. 

There  were  also  joined  to  these  nets  uj)on 


of  the  grace  of  God,"  because  u  w^  as  it  were 
baited  with  grace  and  glory,  that  sinners  may 
be  allured  and  may  be  taken  with  it,  to  their 
eternal  sjilvation.  Matt.  xxiv.  14;  AcU  xx.  24. 

Grace  and  glory,  grace  and  glory  I  these  are 
the  pomegranates  with  which  the  word  «)f  the 
Gospel  is  baited,  that  sinnent  may  be  taken 
and  saved  thereby.  The  argument  of  old  wiuj 
milk  and  honey;  that  wjuj,  1  say,  the  alluring 
bait  with  which  Moses  drew  six  hundred 
thousand  out  of  llgypt  into  the  wilderness  of 
old.  Ex.  iii.  8.  Hut  behold,  we  have  pome- 
granates,  two  rows  of  pomegranates,  grace  and 
a  kingdom,  im  the  bait  of  the  holy  Gospel ;  no 
wonder  then  if,  when  men  of  skill  did  cost 
this  net  into  the  sea,  such  numlars  of  fish 
have  been  catched  even  by  one  .sermon.  Act» 
ii.  They  baited  their  nets  with  taking  things 
— things  taking  to  the  eye  and  taste. 

Nets  are  truly  instruments  of  death,  but  the 
net  of  the  Gospel  doth  aitch  to  draw  from 
death;  wherefore  this  net  is  contrary;  life 
and  immortality  is  brought  to  light  through 
this.  No  marvel  then  if  men  are  so  glad,  and 
that  for  gladness  they  leap  like  fishes  in  a  net, 
when  they  see  them.'ielves  catched  in  this  drag 
of  the  holy  Gospel  of  the  Son  of  (Jod.  They 
arc  catched  from  death  and  hell,  catched  to 
live  with  God  in  glory. 

XVI.  0/ the  ChtitiK  that  rrcir  uj>on  t/if"-  J'lioirs 
that  ftood  bfj'ure  thf  J'rmpie. 

As  there  were  nets  to  catch,  and  pome- 
granates to  bait,  .so  there  were  chains  belong- 
ing to  these  chapiters  on  these  pillars.  And 
he  made  chains,  as  in  the  oraele,  and  put 
them  upon  the  heailof  the  chapiters.  2  Chron. 
iii.  !•;. 

But  what  were  these  chains  a  type  of?  I 
answer.  They  were  perhaps  a  type   of  th(»«e 


the  top  of  the  pillars  pomegranates  in  abun-  !  bonds   which    attend    the  Gospel,  by    which 


danee,  four  hundred  for  the  net-work.  Pome- 
u'raiiates,  you  know,  are  beautiful  to  look  on, 
I'!'  i-anl  to  the  palate,  comfortable  to  the 
i'h,  and  cheering  by  their  juiee.  Tlure 
;•»  be  two  rt)ws  of  these  pomegranates  for 
jne  net-work,  and  so  two  rows  of  them  for  the 
o'her. 

And  this  waM  to  shon  that  the  net  of  the 
1  is  not  un  empty  thing,  but  is  sutii- 
.  l)ait«Hl  with  such  varieties  as  are  apt  to 
iiiure  the  world  to  be  catehed  by  them.  The 
.iw  is  but  a  sound  of  words,  but  the  (iiMpcl  is 
;i(>t  so;  that  i»  baited  with  pomegranate]*,  with 
variety  of  cxcollenl  things.  Hence  it  is  called 
'the  (uMpel  of  the  kingdom,  and  the  G»s|>el 


souls  are  taken  and  tied  fast  to  the  horns  of 
the  altar.  (Jospel  grace  and  Gospid  «)bliga- 
tions  are  ties  and  binding  things:  they  can 
hold  those  that  are  entangled  by  the  word 
Love  is  strong  as  death — bands  of  love  and 
the  cords  of  a  man,  and  chains  take  hoi  1  on 
them  that  are  taken  by  the  Gosprl.  H--  •  ■ 
S<HJg  viii.  (j. 

liu^this  strength  to  biml  lieth  n"t  m  "Ut 
waril  foree,  but  in  a  sweet  constraint  by  virtue 
of  the  displays  of  undeserved  If)ve.  "  The  love 
of  Christ  constraineth  us."  Wherefore  ju»  you 
find  the  nct«,  so  the  chains  had  {Mimegranntc 
on  them.  "And  he  made  an  hundred  porae- 
granatcfl,   and   put   them    u|N>n    the   chain*." 


282 


BUNYAN'S  COMPLETE   WORKS. 


The  chains,  then,  had  baits,  as  well  as  the 
nets,  to  show  that  the  bands  of  the  Gospel 
are  unresistible  goodnesses,  such  with  which 
men  love  to  be  bound,  and  such  as  they  pray 
they  ir  ay  hold  fast  by.  He  binds  his  foal  to 
the  vine,  his  saint  unto  this  Saviour.  Gen. 
xiix.  11.     ■ 

By  these  chains  there  is  therefore  showed 
what  strength  there  is  in  Gospel  charms,  if 
once  the  adder  doth  but  hear  them ;  never  man 
yet  was  able  to  resist  them  that  well  did  know 
the  meaning  of  them ;  they  are  mighty  to  make 
poor  men  obedient,  and  that  in  word  and  deed. 

These  chains  were  such  as  were  in  the 
oracle,  to  show  that  Gospel  bonds  are  strong 
as  the  joys  of  heaven,  and  as  the  glories  there 
can  make  them  chains  as  in  the  oracle,  as  in 
the  most  holy  place.  It  is  heaven  that  binds 
sinners  on  earth  to  the  faith  and  hope  of  the 
Gospel  of  Christ. 

XVII.   Of  the  Libj-xvork  which  was  upon  the 

Chapiters  that  were  upon  these  Pillars  of  the 

Temple. 

These  pillars  were  also  adorned  with  lily- 
work,  as  well  as  with  pomegranates  and  chains. 
"  Chapiters  also  which  were  upon  the  top  of 
the  pillars  were  of  lily-work :  so  was  the  work 
of  the  pillars  finished." 

This  lily-work  is  here  put  in  on  purpose, 
even  to  show  us  how  far  off  those  that  were  to 
be  the  true  apostles  of  the  Lamb  should  be 
from  seeking  carnal  things,  or  of  making  their 
preaching  a  stalking-horse  to  worldly  greatness, 
and  that  preferment.  There  was  lily-work 
upon  them ;  that  is,  they  lived  upon  the  bounty 
and  care  of  God,  and  were  content  with  that 
glory  which  he  had  put  upon  them.  "  The 
lilies,"  saith  Christ,  "  they  toil  not,  neither  do 
they  spin,  and  yet  Solomon  in  all  his  glory 
was  not  arrayed  like  one  of  these." 

Thus,  therefore,  these  pillars  show  that  as 
the  apostles  should  be  fitted  and  qualified  for 
their  work,  they  should  be  also  free  from  cares 
ard  worldly  cumber ;  they  should  be  content 
with  God's  providing  for  them,  even  as  the 
goodly  lilies  are.  And  as  thus  prepared  they 
were  set  in  the  front  of  the  house  for  all  min- 
isters to  see  and  learn,  and  take  examples  of 
them  how  to  behave  themselves  as  to  this  world 
in  the  performing  of  their  office. 

And  that  which  gives  us  further  light  in  this 
i«,  that  this  lily- work  is  said,  by  divine  insti- 
tution, to  be  placed  "  over  against  the  belly," 
the  belly  of  the  pillars,  a  type  of  ours.  1  Kings 
vii.  20, 


The  belly  is  a  craving  thing;  and  these 
things,  saith  the  text,  were  placed  over  against 
the  belly,  to  teach  that  they  should  not  hu- 
mour, but  put  check  unto  the  desires  and  crav- 
ings of  the  belly,  or  to  show  that  they  need 
not  do  it,  for  that  he  that  calls  to  his  work  will 
himself  provide  for  the  belly.  It  is  said  of  the 
Church  that  "  her  belly  is  as  a  heap  of  wheal 
set  about  Avith  lilies,"  to  show  that  she  sliould, 
without  covetousness,  have  sufficient,  if  she 
would  cast  all  her  care  upon  God,  her  great 
provider.  This  the  apostles  did,  and  this  is 
their  glory  to  this  day. 

"  So  was  the  work  of  the  pillars  finished." 
To  live  lily-lives,  it  seems,  is  the  glory  of  an 
apostle,  and  the  completing  of  his  office  and 
service  for  God.  But  this  is  directly  opposite 
to  the  belly,  over  against  the  belly,  and  this 
makes  it  the  harder  work.  But  yet  so  living 
is  the  way  to  make  all  that  is  done  sweet- 
scented  to  those  that  be  under  this  care.  Cov- 
etousness makes  a  minister  smell  frowish,  and 
look  more  like  a  greedy  dog  than  an  apostle 
of  Jesus  Christ.  Judas  had  none  of  this  lily- 
work;  so  his  name  stinks  to  this  day.  "He 
that  grows  like  the  lily  shall  cast  forth  his 
scent  like  Lebanon,  his  branches  shall  sjn'ead, 
and  his  beauty  shall  be  as  the  olive  tree,  and 
his  smell  as  Lebanon." 

Thus  lived  Christ  first ;  and  thus  the  apostles 
next ;  nor  can  any  other,  as  to  this,  live  like  or 
be  compared  to  them.  They  coveted  no  man's 
silver  or  gold  or  apparel.  They  lived  like  lilies 
in  the  world,  and  did  send  forth  their  scent  as 
Lebanon. 

Thus  you  see  of  whom  these  pilkrs  were  a 
shadow,  and  what  their  height,  their  chapiters, 
their  bowls,  their  nets,  their  chains,  their 
pomegranates,  and  their  lily-work  did  signify, 
and  hoAf  all  was  most  sweetly  answered  in  the 
antitype.  These  were  men  of  the  first  rate; 
the  apostles,  I  mean,  were  such. 

XVIII.  Of  the  Fashion  of  the  Temple. 
Of  the  length  and  breadth  of  the  temple  I 
shall  say  nothing,  but  as  to  the  height  thereof 
there,  methinks,  I  see  something.  The  temple 
was  higher  than  the  pillars,  and  so  is  the 
Church  than  her  officers ;  I  say,  consider  them 
singly  as  officers,  though  inferior  a.s  to  gifts 
and  office ;  for  as  I  said  before  of  ministers  in 
general,  so  now  I  say  the  same  of  the  apostles, 
though  as  to  office  they  were  the  highest,  yet 
the  temple  is  above  them.  Gifts  and  office 
make  no  men  sons  of  God,  as  so  they  are  but 
servants  of  the  highest  form.    It  is  the  Churcli. 


S()L'iM->yS   TEMPLE  SPIRITUALIZED. 


283 


a«  such,  tluit  is  the  lady,  Ji  <iiu-on,  the  briile, 
the  Lamb's  wife;  and  prophets,  ajxistles,  and 
ministers,  iSic.,  are  but  sorviuit.s,  stewards,  hi- 
bourers  for  her  go<xl. 

As,  therefore,  the"iady  is  above  the  servant, 
the  (jueen  above  thestewanl,  or  the  wife  above 
all  her  husband's  officers,  so  Ls  the  Church,  as 
".lult,  above  these  officers.  The  temple  w:w 
•li^'lier  tiian  the  pillars. 

2  Ajrain,  as  the  temple  was  hij^hest,  so  it 
•I  l.irjred  itself  still  upward  ;  for  as  it  ascende«l 
ill  hei^iit,  so  it  still  was  wider  and  wider,  even 
from  the  lowest  chambers  to  the  top. 

The  first  chambers  were  but  five  cubits  broad, 
the  midille  ones  were  six,  but  the  hifrhest  were 
seven  cubits.  1  Kinp*  vi.  5,  G.  The  temple 
therefore  w:is  rouiul  about  some  cubits  wider 
than  it  wjis  below  ;  for  there  was  an  eidarging 
lid  an  jisceuding  about  still  upward  to  the 
-ide  chambers,  for  the  winding  about  wjus  still 
upward  round  about  the  house;  therefore  the 
breadth  of  the  house  wius  still  upward,  and  so 
incrcjisetl  from  the  lowest  chambrr  to  the  high- 
>t,  by  the  midst. 

.\iid  this  was  to  show  us   that   (Jod's   true 
I'tspel   temple,  which   is  his  Church,  should 
..ave  its  enlarge<lness  of  heart  still  upwards,  or 
most  for  spiritual  and  eternal  things;  where- 
fore he  sjiitb,  "  Thy  heart  shall  fear  and  be  en- 
lar<r«««l :"  that  is,  be  most  affected  with  things 
.  •'where  Christ  sitteth  at  tiie  right  haml 
I     <l."     Indee«l,  it  is  the  nature  of  grace  to 
enlarge  itself  still  upward,  and  to  make  the 
heart  widest  for  the  things  that  are  alxive. 

The  temple,  therefore,  was  narrowest  down- 
wartU,  to  show  that  a  little  of  earth,  or  this 
wi»rl«l,  should  serve  the  Church  «>f  (Jml.  And 
having  fiKxl  and  raiment,  let  us  be  therewith 
content. 

Hut  now,  upwanls  and  as  to  heavenly  things, 

M'  are  conuuanded  to  be  covetous  as  to  them, 

iiid  after  them  to  enlarge  ourselves,  both  by 

if  fashion  of  the  temple  as  well  as  by  express 

A.tnU. 

Since  then  the  temple  was  widi-st  upwarti, 

t  us  imitate  it  and  have  our  conversation  in 

i>aven.     Lei  our  eyes,  our  ears,  our  luinds, 

iiid  benrts,  our  prayerw,  and  groans,  be  most 

•  r  thinirs  ab«ive.     Lot  us  o|K'n  our  mouths  as 

i  tiiat  is  chapt  doth  for  the  latter 

,<■  things  that  are  eternal.  Job  xxix. 

.'.; ;   I's.  Ixxxi.  10. 

{ Mtsrrve  again  that  the  lowest  partu  of  the 

t'lnplc  were  the  narrowwt  parts  of  the  temple ; 

-I  tluie»o  in  the  ('hurch  who  are  nearest  or  nwwt 

■ncerned   with   earth   arc  the  mo)tt  narrow- 


spirited  as  to  the  things  of  Ci<m.1.  Hut  now  let 
even  such  a  one  be  takt-n  up  higher,  to  above, 
to  till-  uppermost  parts  of  the  tenipk-,  and  there 
he  will  be  enlarged  and  have  his  heart  stretched 
out.  For  the  temple  yf»u  see  was  widi-st  up- 
wards; the  higher  the  more  it  ia  enlarged. 
Taul  being  once  caught  up  into  paradise, 
could  not  but  Ik"  there  enlargt>d.  2  Cor.  xii. 

One  may  say  of  the  fashion  of  the  teutple, 
as  some  say  of  u  lively  picture.  It  speaks.  I 
siiy,  its  form  and  fashion  speaks;  it  says  to  all 
saints,  to  all  the  churches  of  ( 'hrist,  0|>en  your 
hearts  for  heaven,  be  ye  eohirged  upwanis. 

I  read  not  in  .Scripture  of  any  house  Init 
this  that  w:ts  thus  enlarge<l  upwards;  nor  \t 
there  anywhere,  save  only  in  the  Church  of 
Ciotl,  that  which  doth  answer  this  similitude. 

All  other  are  wl(le>t  downward,  and  have 
the  largest  heart  for  earthly  things:  the  ("hurch 
only  is  widest  upwards,  an«l  has  its  greateat 
enlargements  towards  heaven. 

XIX.    Of  the  Outxcard  (ilory  of  the  Temple. 

I  do  also  think  that  .ns  to  this  there  was  a 
great  expression  in  it :  I  mean,  a  voice  of  CmkI, 
a  voice  that  teacheth  the  New  Testament 
Church  to  carry  even  conviction  in  her  out- 
ward usages,  that,  I  say,  might  give  conviction 
to  the  worM.  And  besides  this  of  its  enlarging 
upwards,  there  was  such  an  outward  beauty 
Hiid  irlory  put  upon  it  as  was  alluring  to  be- 
hoMers.  The  stones  were  curiously  carvwl 
and  excellently  joined  together;  its  outward 
show  was  white  and  glittering,  to  the  dazzling 
of  the  eyes  of  the  beholders;  yea,  the  disciples 
themselves  were  taken  with  it,  it  was  so  ad- 
mirable to  behold.  Hi-nce  it  is  said  they  came 
to  Christ  to  show  hin»  the  building  of  the 
temple :  "  Mjister,"  said  they,  "  see  what  man- 
ner of  stones  and  what  buildings  are  here." 
And  hence  it  is  said  that  kings  and  the  mighty 
of  the  earth  were  taken  with  the  glory  of  it : 
"  Because  of  thy  temple  at  .lerusalem  shall 
kings  bring  presents  unto  thee;"  a-*  it  is,  IN. 
Ixviii.  21>,  :{1. 

Kings,  (Jentile  kings,  they  shall  be  so  tjiken 
witli  the  sight  of  the  outwanl  glory  of  it,  for 
they  were  n«>t  suffered  to  go  into  it ;  no  uncir- 
cumeise<l  were  admitteil  in  thither.  It  was, 
therel'ore,  with  the  outward  glorj-  of  it  with 
which  the  belrdders  were  thus  taken. 

H«r  enlarging  upward,  as  that  w 
us  what  the  inward   atre<-ti<>ns  of  • 
ahould  be,  (Col.  iii.  1,  2,  3.i  S4)  her  cunous  out- 
ward adorning  and  beauty  was  a  figure  of  the 
beauteous  and  holy  conversjition  of  the  godly 


284 


BUNYAN'S  COMPLETE   WORKS. 


And  it  is  brave  when  the  world  are  made  to 
Bay  of  the  lives  and  conversation  of  the  saints, 
as  they  were  made  to  say  of  the  stones  and 
outward  building  of  the  temple,  Behold  what 
Christians  and  what  goodly  conversations  are 
here !  I  say  it  is  brave  when  our  light  so  shines 
before  men  that  they,  seeing  our  good  works, 
shall  be  forced  to  glorify  our  Father  which  is 
in  heaven.  Matt.  v.  16. 

Hence  this  is  called  our  adorning  wherewith 
we  adorn  the  Gospel,  and  that  by  which  we 
beautify  it.  Tit.  ii.  10. 

This,  I  say,  is  taking  to  beholders,  as  was 
this  goodly  outside  of  the  temple.  And  with- 
out this,  what  is  to  be  seen  in  the  Church  of 
Ood?  Her  inside  cannot  be  seen  by  the 
world,  but  her  outside  may.  Now,  her  out- 
side is  very  homely  and  without  all  beauty 
save  that  of  the  holy  life ;  this  only  is  her  vis- 
ible goodliness.  This  puts  to  silence  the  ignor- 
ance of  foolish  men.  This  allures  others  to 
fall  in  love  with  their  own  salvation,  and 
makes  them  fall  in  with  Christ  against  the 
devil  and  his  kingdom. 

XX.    Of  the  Porch  of  the  Temple. 
We  come  next  to  the  porch  of  the  temple 
that  is  commonly  called  Solomon's. 

1.  This  porch  was  in  the  front  of  the  house, 
and  so  became  the  common  way  into  the  tem- 
ple. 1  Kings  vi.  3 ;  2  Chron.  iii.  4. 

2.  This  porch,  therefore,  was  the  place  of 
reception  in  common  for  all,  whether  Jews  or 
religious  proselytes,  who  came  to  Jerusalem  to- 
worship. 

3.  This  porch  had  a  door  or  gate  belonging 
to  it,  but  such  as  was  seldom  shut,  excejjt  in 
declining  times,  or  when  men  put  themselves 
into  a  rage  against  those  better  than  them- 
selves. 

4.  This  gale  of  this  porch  was  called  "  Beau- 
tiful," even  the  beautiful  gate  of  the  temple, 
and  was  that  at  which  the  lame  man  lay  to 
beg  for  an  alms  of  them  that  went  in  thither 
to  worship.  Acts  iii.  1,  2,  10. 

Now,  then,  since  this  porch  was  the  common 
jilace  of  reception  for  all  worshippers,  and  the 
[)lace  also  where  they  laid  the  beggars,  it  looks 
as  if  it  were  to  be  a  type  of  the  Church's 
bosom  for  charity.  Here  the  proselytes  were 
entertained,  here  the  beggars  were  relieved 
and  received  alms.  These  gates  were  seldom 
shut ;  and  the  houses  of  Christian  compassion 
should  be  always  open.  This,  therefore,  beau- 
tified this  gate,  as  charity  beautifies  any  of  the 
i^Uurches.     Largeness  of  heart  and  tender  com- 


passion at  the  church  door  is  excellent ;  it  is 
the  bond  of  perfectness.  1  Cor.  xii.  and  xiii. 

The  church  porch  to  this  day  is  a  place  for 
beggars,  and  perhaps  this  practice  at  first  was 
borrowed  from  the  beggars  lying  at  the  temple 
gate.  This  porch  was  large,  and  so  should  the 
charity  of  the  churches  be.  It  was  for  length 
the  breadth  of  the  temple,  and  of  the  same 
size  with  the  holiest  of  all. 

The  first  might  be  to  teach  us  in  charity  we 
should  not  be  niggardly ;  according  to  the 
breadth  of  our  ability  we  should  extend  it  to 
all  the  house ;  and  that  in  our  so  doing  the 
very  emblem  of  heaven  is  upon  us,  of  which 
the  holiest  was  a  figure ;  as  therefore  we  have 
opportunity,  let  us  do  good  to  all,  &c. 

It  is  a  fine  ornament  to  a  true  church  to 
have  a  large  church  porch,  or'  a  wide  bosom, 
for  reception  of  all  that  come  thither  to  wor- 
ship. This  was  commanded  to  the  Jews,  and 
their  glory  shone  when  they  did  accordingly : 
"  And  it  shall  come  to  pass,  in  what  place  the 
stranger  sojourneth,  there  shall  ye  give  him 
his  inheritance,  saith  the  Lord  God." 

This  jiorch  was,  as  I  said,  not  only  for 
length  the  breadth  of  the  temijle,  and  so  the 
length  and  breadth  of  the  holiest,  but  it  was, 
if  I  mistake  not,  for  height  far  higher  than 
them  both  ;  for  the  holy  place  was  but  thirty 
cubits  high,  and  the  most  holy  but  twenty,  but 
the  porch  was  in  height  an  hundred  and  twenty 
cubits.  This  beautiful  porch,  therefore,  was 
four  times  as  high  as  the  temple  itself. 

One  excellent  ornament,  therefore,  of  this 
temple  was  for  that  it  had  a  porch  so  high — 
that  is,  so  famous  for  height — so  high  as  to  be 
seen  afar  off.  Charity,  if  it  be  rich,  runs  up 
from  the  church  like  a  steeple,  and  will  be 
seen  afar  off,  I  say,  if  it  be  rich,  large,  and 
abounds.  Christ's  charity  was  blazed  abroad ; 
it  was  so  high  no  man  could  hide  it :  and  the 
charity  of  the  churches  will  be  seen  from 
church  to  church,  yea,  and  will  be  spoken  of 
to  their  commendation  in  every  place,  if  it  bo 
warm,  fervent,  and  high.  Mark  vii,  36. 

XXI.   Of  the  Ornaments  of  the  Porch  of  the 
Temple. 

There  were  three  things  belonging  to  tha 
porch,  besides  its  height,  that  was  an  orna- 
ment unto  it : 

1.  It  was  overlaid  within  with  gold. 

2.  It  had  the  pillars  adjoined  unto  it. 

3.  It  was  the  inlet  into  the  temple. 

First,  it  was  overlaid  with  gold.  Gold  oft" 
times  was  a  type  of  grace,  and  particularly  of 


SOL  OMOy  'S   TEMPI  E  SPIR I T  I'M.  I  ZED. 


2i<ri 


the  grac»'  of  love.  Tluit  in  Solonum's  chariot 
called  " gold"  id  yet  again  mentioned  by  tlie 
name  "love."  Song  iii.  9,  10.  As  it  is  in  the 
Church,  the  grace  of  love  \a  as  gold.  It  bs  the 
greatest,  the  richest  of  graces,  and  that  which 
abides  for  ever.  Uence  they  that  .tliow  much 
love  to  saint.s  are  said  to  be  rich.  1  Tim.  vi.  17, 
IS,  ly.  And  hence  charity  is  called  a  treas- 
ure, a  trea.-'Ure  in  the  heavens.  Luke  xii.  3.S,  ;}4. 
L<ve  is  a  golden  grare;  let  then  the  churche.M, 
aa  tljo  {.orch  of  the  temple  was,  be  inlain  with 
love  as  gold. 

Secondly,  it  had  the  pillars  adjoined  to  it, 
the  which,  besides  their  stateliness,  seem  to  be 
Uicre  typically  to  teach  example.  For  there 
was  s-eii,  by  the  space  of  four  cubits,  their 
lily-work  in  the  porch.  1  Ki"}?*  vii.  ll». 

Of  their  lily-work  I  spake  before.  Now  that 
llu-y  were  so  placed  that  they  might  be  seen 
in  tlie  porch  of  the  house,  it  seems  to  be  for 
example  to  teach  the  Church  that  she  should 
live  without  worldly  care,  jls  did  the  apostles, 
the  fir^t  planters  of  the  Church.  .Vnd  let 
ministers  do  this  :  they  are  now  the  pillars  of 
the  churches,  and  they  staml  before  the  porch 
of  the  house;  let  them  also  show  their  lily- 
work  to  the  house,  that  the  Church  may  learn 
3f  them  to  be  without  carefulness  as  to  worldly 
things,  and  also  to  be  rich  in  love  and  charity 
towards  the  brethren. 

A  covetous  minister  is  a  base  thing,  a  pillar 
3lore  symbolizing  Lot's  wife  than  an  holy 
Apostle  of  Jesus  Christ;  let  them,  since  they 
jtand  at  the  door,  and  since  the  eyes  of  all  in 
the  |)orch  are  upon  them,  be  patterns  and  ex- 
amples of  goo<l  works.  1  Tim.  vi.  10,  11,  Vl\ 
Tit.  ii.  7. 

Thirdly,  another  ornament  unto  this  porch 
A-as,  that  it  was  an  inlet  into  the  temple. 

<  'harity  is  it  which  recoiveth  orphans,  that 
riceivelh  the  poor  and  afflicted  into  the 
Church.  Worldly  love,  or  that  which  is 
carnal,  shuts  up  bowels,  yea,  and  the  church 
doors  t<»o,  against  the  jxjor  of  the  flock ; 
wherefore  Ioc»k  that  this  kind  of  love  be  never 
oiuntonanced  by  you.  Crave  that  rather 
which  \»  a  fruit  of  the  Spirit. 

O  churches,  let  your  ministers  be  beautified 
with  your  love,  that  they  may  beautify  y<m 
with  their  love,  and  also  be  an  ornament  unto 
you  and  to  that  Goh{h>1  they  minister  to  you, 
tor  Jesus  Christ's  sake. 

XXII.   0/  the  A»crnl  by  tc/tirh  thnj  trrnl  up 

into  the  Porch  of  the  Temple. 
1.  This  iiorch    also    had   certain  stcpe,  by 


I  which  they  went  up  into  the  iiouse  of  thi 
I^>rd.  I  know  not  directly  the  number  uf 
them,  though  K/ekiel  speaks  something  about 
it.  K/ek.  xl.  38,  39.  Hence,  when  men  went 
to  worship  into  the  temple  they  were  said 
to  go  up  in  the  house  of  the  Lord.  Ii*a. 
xx.xviii.  22. 

These  steps,  which  were  the  ascent  to  the 
temple,  were  so  curiously  set  and  al^-o  finely 
wrought  that  they  were  amazing  to  Ithold. 
Wherefore,  when  the  queen  of  Sneba,  who 
came  to  prove  Solomon's  wisdom,  saw  the 
house  which  he  had  built,  and  his  ascent  by 
which  he  went  up  int<(  the  house  of  the  Lord, 
she  had  r>o  more  spirit  in  her.  She  was  by 
that  sight  (|uite  drowneil  and  overcome.  1 
Kings  X.  4,  5, 

2.  These  steps,  whether  cedar,  gold,  or 
stone,  yet  that  which  added  to  tlu-ir  adorn 
nient  wjls  the  wonderment  of  a  (pieen.  .\n«l 
whatever  they  were  made  of,  to  be  sure  they 
were  a  shadow  of  those  steps  which  we  should 
take  to  and  in  the  house  (»f  (Jod.  Steps  of 
God.  Ps.  Ixxxv.  13.  Steps  ordered  by  him. 
Ps.  xxxvii.  22.  Steps  ordered  in  his  word. 
Ps.  cxix.  133.  Steps  of  faith.  Ilom  iv.  12. 
Steps  of  the  Spirit.  1  Cor.  xii.  IR.  Steps  of 
truth.  3  John  4.  Steps  washed  with  butter. 
Job  xxix.  G.  Steps  taken  before  or  in  tlx- 
presence  of  (io<l.  Steps  butte<l  an«l  bounded 
by  a  divine  rule.     These  are  steps  indeed. 

3.  There  are,  therefore,  no  such  steps  lu. 
these  to  be  found  anywhere  in  the  world.  .V 
step  to  honour,  a  step  to  riches,  a  step  to 
worldly  glory,  these  are  everj-where;  but 
what  are  the.>>e  to  the  ste{>s  by  which  men  do 
a.scend  or  go  up  to  the  house  of  the  Lord  I 

lie,  then,  that  entereth  into  the  hoiiwof  the 
Lord  is  an  ascending  man;  as  it  is  ><aid  of 
Moses,  he  went  up  into  the  mount  of  (i<jil.  Ii 
is  ascending  to  go  into  the  house  of  tJod.  The 
world  believe  not  this ;  they  think  It  is  going 
downward  t(»  go  uj)  to  the  house  of  (io«l,  but 
they  are  in  a  horrible  mistake. 

The  steps,  then,  by  which  men  went  up  into 
the  temple  are,  an«l  ought  to  be,  opposed  to 
those  which  men  take  to  their  lusts  and  enipt* 
glories.  Hence,  such  steps  are  .said  not  only 
to  decline  from  God,  but  to  take  hold  of  the 
path  to  death  and  hell. 

The  steiw,  then,  by  which  men  weni  up  to 
the  house  of  the  I>ord  were  stignificative  of 
those  sto|>s  which  men  take  when  they  go  lu 
Go<l,  to  heaven,  and  glory ;  for  these  steps  were 

i  the  way  to  God.  to  (>od  in  his  holy  temple. 

i       But  how  few  are  tiiere  that,  as  tho  quciu  of 


2S6 


BUNYAN'S  COMPLETE    WORKS. 


the  South,  are  taken  with  these  goodly  steps  ! 
Do  not  most  rather  seek  to  push  away  our  feet 
froiu  taking  hold  of  the  path  of  life,  or  else 
lay  snares  for  us  in  the  way  ?  But,  all  these 
notwithstanding,  the  Lord  guide  us  in  the 
way  of  his  steps :  they  are  goodly  steps,  they 
are  the  best. 

XXITI.     0/   (he    Gates  of  the    Porch  of  the 
Temple. 

1 .  The  porch,  at  which  was  an  ascent  to  the 
temple,  had  a  gate  belonging  to  it.  This  gate, 
according  to  the  prophet  Ezekiel,  was  six 
cubits  wide.  The  leaves  of  this  gate  w-ere 
double.,  one  folding  this  way,  the  other  folding 
that.  Ezek.  xl.  48. 

Now  here  some  may  object  and  say,  Since 
the  way  to  God  by  these  doors  was  so  wide, 
why  doth  Christ  say  the  way  and  gate  is 
narroiP  ? 

Answer.  The  straitness,  the  narrowness  must 
not  be  understood  of  the  gate  simply,  but  be- 
cause of  that  cumber  that  some  men  carry  with 
them  that  pretend  to  be  going  to  heaven.  Six 
cubits!  What  is  sixteen  cubits  to  him  who 
would  enter  in  here  with  all  the  world  on  his 
back?  The  young  man  in  the  Gospel,  who 
made  such  a  noise  for  heaven,  might  have 
gone  in  easy  enough,  for  in  six  cubits'  breadth 
there  is  room  ;  but,  poor  man,  he  was  not  for 
going  in  thither,  unless  he  might  carry  in  his 
houses  upon  his  shoulder  too,  and  so  the  gate 
was  strait.  Mark  x.  17-23. 

Wherefore  he  that  will  enter  in  at  the  gate 
of  heaven,  of  which  this  gate  into  the  temple 
was  a  type,  must  go  in  by  himself,  and  not  with 
his  bundles  of  trash  on  his  back ;  and  if  he  will 
go  in  thus,  he  need  not  fear  there  is  room. 
"The  righteous  nation  that  keep  the  truth, 
they  shall  enter  in." 

2.  They. that  enter  at  the  gate  of  the  inner 
court  must  be  clothed  in  fine  linen  ;  how,  then, 
shall  they  go  into  the  temple  that  carry  the 
clogs  of  the  dirt  of  this  world  at  their  heels? 
Thus  saith  the  Lord,  "  No  stranger  uncircum- 
cised  in  heart  or  uncircumcised  in  flesh  shall 
ei:tcr  into  my  sanctuary." 

3.  The  widen  ess  therefore  of  this  gate  is  for 
this  cause  here  made  mention  of — ^to  wit,  to 
encoiirage  them  that  would  gladly  enter  there- 
at according  to  the  mind  of  God,  and  not  to 
flatter  them  that  are  not  for  leavinsr  of  all  for 
God. 

4.  Wherefore  let  such  as  would  go  in  re- 
member that  here  is  room,  even  a  gate  to  enter 
in  at,  six  cubits  wide.     We  have  been  all  this 


while  but  on  the  outside  of  the  temple,  even 
in  the  courts  of  the  house  of  the  Lord,  to  see 
the  beauty  and  glory  that  is  there.  The 
beauty  hereof  made  men  cry  out,  and  say, 
"  How  amiable  are  thy  tabernacles,  O  Lord  of 
hosts !  my  soul  longeth,  yea  fainteth,  for  the 
courts  of  the  Lord ;"  and  to  say,  "  A  day  in 
thy  courts  is  better  than  a  thousand." 

XXIV.  Of  the  Pinnacles  of  the  Temple 

1.  Thei'e  were  also  several  pinnacles  belong 
iug  to  the  temple.  These  pinnacles  stood  ou 
the  top  aloft  in  the  air,  and  were  sharp,  and  so 
diflicult  to  stand  upon :  what  men  say  of  their 
number  and  length  I  waive,  and  come  directly 
to  their  signification. 

2.  I  therefore  take  these  jjinnacles  to  be 
types  of  those  lofty,  airy  notions  with  which 
some  men  delight  themselves  while  they  hover 
like  birds  above  the  solid  and  godly  truths  of 
Christ.  Satan  attempted  to  entertain  Christ 
Jesus  with  this  type  and  antitype  at  once  when 
he  set  him  on  one  of  the  pinnacles  of  the 
temple,  and  oflered  to  thrust  him  upon  a  false 
confidence  in  God  by  a  false  and  unsound  in- 
terpretation of  a  text.  Matt.  iv.  5,  6 ;  Luke 
iv.  9,  10,  11. 

3.  You  have  some  men  who  cannot  be  con- 
tent to  worship  in  the  temple,  but  must  be  aloft ; 
no  place  will  serve  them  but  pinnacles,  pinna- 
cles, that  they  may  be  speaking  in  and  to  the 
air,  that  they  may  be  promoting  their  heady  no- 
tions, instead  of  solid  truth ;  not  considering 
that  now  they  are  where  the  devil  would  have 
them  be,  they  strut  upon  their  points,  their 
jjinnacles;  but,  let  them  look  to  it,  there  is 
difficult  standing  upon  pinnacles;  their  neck, 
their  soul,  is  in  danger.  We  read,  God  is  in 
his  temple,  not  upon  these  pinnacles.  Ps.  xi. 
4 ;  Hab.  ii.  20. 

4.  It  is  true,  Christ  was  once  upon  one  of 
these,  but  the  devil  set  him  there,  with  intent 
to  dash  him  in  pieces  by  a  fall ;  and  yet  even 
then  told  him  if  he  would  venture  to  tumble 
down  he  should  be  kept  from  dashing  hi?  foot 
against  a  stone.  To  be  there,  therefon\  was 
one  of  Christ's  temptations,  consequently  one 
of  Satan's  stratagems ;  nor  went  he  thither 
of  his  own  accord,  for  he  knew  that  there 
was  danger;  he  loved  not  to  clamber  pin- 
nacles. 

5.  This  should  teach  Christians  to  be  low 
and  little  in  their  own  eyes,  and  to  forbear  to 
intrude  into  airj'  and  vain  speculations,  ajid  to 
take  heed  of  being  puffed  up  with  a  foul  and 
empty  mind. 


SOLOMOX'S   TEMPLE  SPIRITUALIZED. 


287 


XXV.    Of  the  Porters  of  the  Temple. 

1.  There  were  porterd  belonging  to  the  tem- 
ple. In  David's  time  their  number  wiw  four 
thousand  men.  1  Cbron.  xxiii.  5. 

2.  The  porters  were  of  the  Levites,  and 
llieir  work  was  to  watch  at  every  gate  of  the 
house  of  the  Lord — at  the  gate  of  the  outer 
court,  at  the  gates  of  the  inner  court,  and  at 
(lie  door  of  tlie  temple  of  the  I^)rd. 

3.  The  work  of  the  porters,  or  rather  the 
iea.son  of  their  watching,  was  to  look  that  none 
not  d'lly  qualified  entereil  into  the  house  of  the 
Lord.  "Jle  set,"  .saith  the  text,  "  porters  at 
the  gates  of  the  house  of  the  Lord,  tliat  none 
which  Wits  unclean  in  any  thing  should  enter 
in." 

4.  The  excellency  of  the  porters  lay  in  these 
three  thingn :  their  watchfulness,  diligence, 
and  valour  to  make  resistance  to  those  that  us 
unfit  would  attempt  to  enter  those  courts  and 
the  house  of  (.uhI. 

5.  These  porters  were  ty|>es  of  our  CJospol 
ministers,  a.s  tliey  are  set  to  be  watciimeii  in 
and  over  the  Church  and  the  holy  things  of 
( tod.  Therefore,  sis  Christ  gives  to  every  man 
in  the  Church  his  work,  "so  he  commands  the 
porter  to  watch."  Isa.  xxi.  IL 

G.  Sometimes  every  awakened  Christian  is 
sjiid  to  be  a  porter,  ami  such  at  Christ's  first 
knock  open  unto  him  immediately.  Luke  xii. 
.it),  37,  38,  3U. 

7.  The  heart  of  a  Christian  is  also  sometimes 
called  the  porter,  for  that  when  the  true  Shep- 
herd comes  to  it,  to  him  this  porter  openeth  also. 
John  X.  3. 

8.  This  hist  has  the  Ixwly  for  his  watch-house  ; 
tlic  eyc«  and  ears  for  his  |><>rtholes;  Uie  tongiie 
wherewith  to  cry.  Who  cunies  there?  08  also  t«) 
call  for  aid  when  any  thing  unclean  shall  at- 
tempt with  force  and  violence  to  enter  in  to  de- 
file the  hou.se. 

XXVL    (y  the    Charge   of  tk'-    Porters   nf  tht 
Temple  more  jHirticularhj. 

1.  The  charge  of  the  iM)rtc'rs  wits,  to  keep 
iiieir  watch  in  four  square  even  round  alMtul 
the  temple  of  <  mmI.  Thus  it  wait  ordained  by 
David,  before  him  by  Moses,  and  after  him  by 
Solomon  hi.«  xon. 

2,  The  p  -loine  of  them,  the  charge 
■  t"  the  tre.i-                  i!»ers;  iM)me  of  them  had 

the  charge  of  the  ministering  veswcU,  even  to 
bring  theni  in  and  out  by  tale;  also  the  open- 
ing and  sliutting  of  the  gatm  of  the  houae  of 
iie  Lord  wa.s  a  part  of  their  calling  and  otHce. 
L  I  tul'l  you  the  i>orters  were  tyiK-j»  of  our 


Gospel  ministers,  as  they  were  watchmen  in 
and  over  the  house  of  God;  and  therefore  in 
that  they  were  thus  to  watch  round  about  the 
temple,  what  is  it  but  to  show  how  diligent 
Satan  is,  to  see  if  he  may  get  in  somewhere, 
by  some  means,  to  defile  the  Church  «tf  Ciod. 
He  goes  round  and  round  us,  to  sec  if  he  cun 
find  a  hoghole  for  that  purpose. 

2.  Tills  also  showeth  that  the  Church  itsolf, 
without  itii  watchmen,  is  a  weak,  feeble,  and 
very  helpless  thing.  What  cun  the  lady  or 
mistress  do  t«>  defend  herself  against  thievea 
and  sturdy  villains  if  there  be  none  but  she 
at  home?  It  is  .said,  When  the  Slu-phenl  ii 
smitten  the  slieep  will  be  scattered.  Wluit 
could  the  temple  do  without  the  watchiiH-ii? 

3.  Again,  in  that  the  porters  had  charge  of 
the  treasure-chambers,  (as  it  is  1  Chron.  ix. 
26,)  it  is  to  intimate  that  the  treitsures  of  the 
Gospel  are  with  the  ministers  of  our  GjImI,  and 
that  the  Church,  next  to  Christ,  shoul«l  seek 
them  at  the  mouth.  "We  have  this  ticjisure 
in  earthen  vessels,"  saith  Paul,  and  they  arc 
stewards  of  the  "manifold  mysteries  of  (Jod." 

4.  These  are  G(Krs  true  scribes,  and  bring 
out  of  their  treasurj-  things  new  and  old;  or, 
as  he  saith  in  another  place,  "At  our  gates" — 
that  is,  where  our  porters  watch — "are  all 
nianiHT  of  pleasant  fruit,  which  I  have  laid  up 
for  thee,  <)  my  beloved." 

5.  Further,  some  «»f  them  had  charge  of  the 
ministering  vessels,  and  they  were  to  bring 
them  in  and  out  by  tale.  1  Chron.  ix.  18. 

L  If  by  mini.stering  vessels  you  understand 
Gospel  ordinance's,  then  you  see  who  luus  the 
charge  of  them — to  wit,  the  watchmen  and 
ministers  of  the  word. 

2.  If  by  ministering  vessels  yoi^'^ean  tlie 
members  of  the  Church,  for  they  are  also 
ministering  vciwcis,  then  you  sec  who  has  the 
care  of  them — to  wit,  the  p:Lstors,  the  G<»s|k?i 
ministers.  Therefore  "obey  them  that  have 
the  rule  over  you,  for  they  watch  for  your 
souls  as  they  that  mu-st  give  an  account;  thai 
they  may  do  it  with  joy,  and  not  with  grief 
for  that  is  unprofitable  to  you." 

3.  The  o|>cniiig  of  the  gates  did  alvi  U'long 
to  the  |M)rter,  t<t  show  that  the  p->wer  of  the 
keys — to  wit,  of  opening  and  shutting,  of  let- 
ting in  ami  keeping  out  of  the  Clmreh-  Uolii 
niinislerially  belong  to  these  wat<limen. 

4.  The  conclusion  is,  then.  Let  the  churchca 
love  iheir  pasti»rs,  hear  their  pXHtori,  W  ruled 
by  their  pastors,  and  sulVer  them-'<lve)»  to  be 
watchcfl  over,  an<l  to  be  <  '  unfiled, 
and  if  need  be  reprovetl  ai.  .  by  their 


288 


BUNYAN'S  COMPLETE   WORKS. 


pastors.  And  let  the  ministers  not  sleep,  but 
be  watchful,  and  look  to  the  ordinances,  to  the 
souls  of  the  saiuts,  and  the  gates  of  the  churches. 
Watchmen,  watchmen,  watch ! 

XXVII.   Of  the  Doors  of  the  Temple. 
Now  we  come  to  the  gate  of  the  temple- 
namely,  to  that  which  led  out  of  the  porch 
into  the  holy  place. 

1.  These  doors  or  gates  were  folding,  and 
they  opened  by  degrees.  First,  a  quarter,  and 
then  a  half,  after  that  three  quarters,  and  last 
of  all  the  whole.  These  doors  also  hanged 
upon  hinges  of  gold,  and  upon  posts  made  of 
the  goodly  olive  tree.  1  Kings  vi.  33, 34 ;  Ezek. 
xli.  23,  21. 

2.  These  doors  did  represent  Christ,  as  he  is 
the  v>'ay  to  the  Father,  as  also  did  the  door  of 
the  tabernacle,  at  which  the  people  were  wont 
to  stand  when  they  went  to  inquire  of  God. 
Wherefore,  Christ  saith,  "I  am  the  door, 
(alluding  to  this:)  by  me,  if  any  man  enter,  he 
shall  be  saved,  and  shall  go  in  and  out  and 
find  pasture." 

1.  "I  am  the  door."  The  door  into  the 
court,  the  door  into  the  porch,  the  door  into 
the  temple,  the  door  into  the  holiest,  the  door 
to  the  Fatlier.  But  now  we  are  at  the  door  of 
the  temi^le. 

2.  And  observe  it,  this  door  by  Solomon  was 
not  measured,  as  the  door  of  the  porch  was; 
for  though  the  door  into  the  court  and  the 
door  into  the  porch  were  measured,  to  show 
that  the  right  to  ordinances  and  the  inlet  into 
theChurch  are  to  be  according  to  a  prescript 
rule,  yet  this  door  was  not  measured,  to  show 
that  Christ,  as  he  is  the  inlet  to  saving 
grace,  is  beyond  all  measure  and  unsearchable. 
Hence  his  grace  is  called  unsearchable  riches, 
and  that  above  all  we  can  ask  or  think,  for 
that  it  passeth  knowledge.  Eph.  iii.  8,  19,  20. 

3.  It  is  therefore  convenient  that  we  put  a 
note  upon  this,  that  we  may  distinguish  rule 
SJid  duty  from  grace  and  pardoning  mercy; 
for,  as  I  said,  though  Christ,  as  the  door  to  out- 
ward privileges,  is  set  forth  by  rule  and  meas- 
ure, yet,  as  he  is  the  door  to  grace  and  favour, 
never  a  creature,  as  yet,  did  see  the  length  and 
breadth  of  him.  Eph.  iii.  17,  18,  19. 

4.  Therefore,  I  say,  this  gate  was  not  meas- 
ured, for  what  should  a  rule  do  here  where 
things  are  beyond  all  measure  ? 

5.  This  gate  being  also  to  open  by  degrees 
is  of  signiiication  to  us;  for  it  will  be  opening 
fii-st  by  one  fold,  then  by  another,  and  yet  will 
never  be  set  wide  open  until  the  day  of  judg- 


ment. For  then,  and  not  till  then,  will  the 
whole  of  the  matter  be  open.  "  For  now  we  see 
through  a  glass  darkly,  but  then  face  to  face ; 
now  we  know  but  in  part,  but  then  shall  we 
know  even  as  we  are  known." 

XXVIII.  Of  the  Leaves  of  this  Gaii  of  the 
Temple. 

The  leaves  of  this  gate  or  door,  as  I  told  you 
before,  were  folding,  and  so,  as  was  hinted, 
have  something  of  signification  in  them.  For 
by  this  means  a  man,  especially  a  young  disci- 
ple, may  easily  be  mistaken,  thinking  that  the 
whole  passage,  when  j'et  but  a  part,  was  open, 
whereas  three  parts  might  yet  be  kept  undis- 
covered to  him.  For  these  doors,  as  I  said  be- 
fore, were  never  yet  so  wide  open,  I  mean  in 
the  antitype ;  never  man  yet  saw  all  the  riches 
and  fulness  which  is  in  Christ.  So  that,  I  say, 
a  newcomer,  if  he  judged  by  present  sight,  es- 
pecially if  he  saw  but  little,  might  easily  be  mis- 
taken ;  wherefore  such,  for  the  most  part,  are 
most  horribly  afraid  that  they  shall  never  get 
in  thereat. 

How  sayest  thou,  young  comer  ? — is  not  this 
the  case  with  thy  soul?  So  it  seems  to  thee 
that  thou  art  too  big,  being  so  great,  so  tun- 
bellied  a  sinner.  But,  O  thou  sinner,  fear 
not :  the  doors  are  folding  doors,  and  may  be 
opened  wider  and  wdder  again  after  that; 
wherefore  when  thou  comest  to  this  gate,  and 
imaginest  there  is  not  S2)ace  enough  for  thee  to 
enter,  knock,  and  it  shall  be  wider  opened  unto 
thee,  and  thou  shalt  be  received.  Luke  xi.  9 ; 
John  ix.  37.  So,  then,  whoever  thou  art  that 
art  come  to  the  door  of  which  the  temple  door 
was  a  type,  trust  not  to  thy  first  conceptions  of 
things,  but  believe  there  is  grace  abundant: 
thou  knowest  not  yet  what  Christ  can  do.  The 
doors  are  folding  doors :  he  can  do  exceeding 
abundantly  above  all  that  we  can  ask  or  think. 
Eph.  iii.  20. 

The  hinges  on  which  these  doors  do  hang 
were,  as  I  told  you,  gold,  to  signify  that  they 
both  turned  upon  motives  and  motions  of  love, 
and  also  that  the  openings  thereof  were  rich. 
Golden  hinges  the  gate  to  God  doth  turn  upon. 

The  posts  upon  which  these  doors  did  hang 
were  of  the  olive  tree,  that  fat  and  oily  tree, 
to  show  that  they  do  never  open  with  lothnesa 
or  sluggishness,  as  doors  do  whose  hinges 
wanteth  oil.  They  are  always  oily,  and  so 
open  easily  and  quickly  to  those  who  knock  at 
them.  Hence  you  read  that  he  that  dwells 
in  this  house  gives  freely,  loves  freely,  and 
doeth  us  good  with  all  his  heart.    Yea,  saith  he. 


SOLOMOS'S   IJ.MI'J.J:  snr.ll  l  m.i/.i.d. 


•289 


**  I  will  rejoice  over  them  to  do  them  goinl,  miuI 
I  will  plant  them  in  tliis  laiul  Jissureilly  with 
my  whole  heart  ami  with  my  whole  soul." 

Wherefore  the  oil  of  grace,  siguifieil  hy  thiB 
oily  tree  or  these  olive  posts  on  which  these 
doors  do  hang,  causes  that  they  ()i>en  glibly  or 
frankly  to  tlio  stml. 

XXIX.  What  the  Dotirt  of  the   Temple  were 

made  of. 

1.  The  doors  of  the  temple  were  made  of 
hr,  that  ia  no  8wcet-'*ceutetl  and  pleai<ant  to  the 
HMiell. 

2.  iklankind  is  also  often  compared  to  the  fir 
tree,  a**  Isa.  xli.  10. 

3.  Now,  since  the  doors  of  the  temple  were 
made  of  the  same,  doth  it  not  show  that  the 
way  into  (.mhI's  hou.se  and  into  hi«  favour  is  by 
the  same  nature  which  they  are  of  that  thither 
enter,  even  through  the  veil  "  his  flesh?"  Heb, 
X.  For  this  door,  I  mean  the  antitype,  doth 
even  say  of  himself,  "  I  am  as  a  green  lir  tree, 
from  me  is  thy  fruit  found." 

4.  This  fir  tree  is  Ohrist— Christ  as  man,  and 
»o  as  the  way  to  the  Father.  The  df)ors  of  the 
temple  are  also,  as  you  see  here,  made  of  the 
fir  tree,  even  of  that  tree  which  was  a  type  of 
the  humanity  of  Jesus  Christ. 

5.  The  fir  tree  is  aUo  the  hou-^e  of  the  stork, 
that  unclean  bird,  even  as  Christ  is  the  harbour 
and  shelter  for  sinners.  As  for  the  stork,  saith 
the  text,  the  fir  tree  is  her  hou.se:  and  Christ 
saith  tu  thesinnerH  that  see  their  want  of  shel- 
ter, Come  unto  me  and  I  will  give  you  rest. 
lie  is  a  refuge  for  the  oppresswl,  a  refuge  in 
time  of  trouble. 

He  is,  as  the  doors  of  fir  of  the  temple,  the 
inlet  to  CichI's  liouse,  to  (rod's  presence,  and  to 
a  partaking  of  his  plorj".  Thus  <  i«m|  did  of  old 
by  similitudes  teach  his  i>eople  his  way. 

XXX.  If/w   th^    Doon    of   the    Thnple   were 

AdonietL 

And  iSolomon  airvetl  upon  the  doors  cheru- 
I'inis,  palm  trees,  and  op«-n  llowi-rs,  and  over- 
laid them  all  with  golil.  1  Kings  vi.  .'t' :  l"t- 
xli.  l/i. 

IT  •    •        •       .  thereon.    Tin 

bill  j'os  of  angels; 

asmiuli  wrv  carved  here  upon  thu 

diM»r,  it  .  w — 

Firitt,  What  delight  the  angelM  take  in  wait- 
ing upon  the  Lord,  and  in  going  nt  his  bidtliii'.r. 
at  hi.H  beck.  They  arc  always  waiting  s<'rvaiit> 
at  the  d«x>r  of  their  Lonl's  housf. 

Secondly.  It  may  be  al.so  to  j»how  how  much 

19 


plejised  they  are  to  be  where  tl.iv  nuty  aec  sin- 
ners come  to  God.  For  there  is  joy  in  the  pres- 
ence of  the  angels  of  Coxl  over  one  sinner  that 
repenteth  and  comes  to  (Jod  by  (,"hrist  fi»r  mer- 
cy. Luke  XV.  10. 

Thirdly.  They  may  be  also  placed  here  to  be- 
hold with  what  reverence,  or  irreverence,  those 
that  come  hither  to  <\orship  do  behave  them- 
selves, llenee  S>lomon  cautions  those  that 
come  to  (tod's  house  to  worship  that  thi-y  take 
heed  to  their  feet,  because  of  the  angels.  Paul 
also  says  women  must  take  hccil  that  they  be- 
have taemselves  in  the  church  us  they  should, 
and  that  because  of  the  angels. 

Fourthly.  They  may  also  be  carved  upon  the 
temple  door,  to  show  us  how  ready  they  are, 
so  soon  as  any  poor  creature  comes  to  (.'hrist 
for  life,  to  take  the  care  and  charge  of  its  con- 
duct through  this  miserable  world.  "  Are  they 
not  all  ministering  8pirit.s,  sent  forth  to  minis- 
ter for  them  who  shall  be  heirs  of  salvation?" 

Fifthly.  They  may  also  be  carved  here  to 
show  that  they  are  ready,  at  Christ's  command, 
to  take  vengeance  for  him  upon  those  that  de- 
spise his  people  and  hate  his  person.  Hence 
he  bids  the  world  take  hee«l  what  they  do  to 
his  little  ones,  for  their  angels  behold  the  face 
of  their  Father  which  is  in  heaven,  and  are 
ready  at  the  door  to  run  at  his  bidding.  Matt, 
xviii.  10. 

Sixthly,  or  lastly.  They  may  be  carved  u|>on 
thase  doors  to  shf)w  that  Christ  Jesus  is  the 
very  supporter  and  upholder  of  angels,  a**  well 
as  the  Saviour  of  sinful  man  ;  for  as  he  is  be- 
fore all  things,  HO  by  him  all  things  eonsiat: 
angels  stand  by  Christ,  men  arc  .saveil  by 
Christ,  and  therefore  the  very  eherubims 
themselves  were  carved  upon  these  door?,  to 
show  they  are  upheld  and  subsist  by  him. 

Secondly.  Again,  as  the  cherubims  are 
car\*ed  here,  so  there  were  palm  trees  carved 
here  al.so.  The  palm  trro  is  upright,  it  twi*t- 
eth  not  itself  awry.  Jer.  x.  o. 

1.  Apply  this  to  Christ,  and  then  it  shows  tu 
the  uprightin'ss  of  his  heart,  word,  ami  ways 
with  sinners.  "  (mmkI  and  ujiright  is  the  Lord, 
therefore  will  he  teach  sinnere  in  the  way" — 
in  at  the  door  to  life. 

2.  The  palm  or  palm  tree  is  also  a  token  of 
victorj*,  and  as  pla««d  hen-  it  ln-l"ik.tiith  the 
^'ompiest  that  Christ,  the  .I'".r.  -Iioiii.l  j^l  urer 
<»in,  «leath,  the  devil,  and  hell  for  us.  Horn.  vii. 
24. 

3.  If  we  apply  the  palm  tre«'  to  the  Churcli 
—as  we  may.  for  she  is  also  ei.mparcd  therHo, 

S.ng  vii.  8,  9,  10,j— then  ih.-  palm  tree  may 


290 


BUNYAN'S  COMPLETE   WORKS. 


be  carved  here  to  show  that  none  but  such  as 
are  upright  of  heart  and  life  shall  dwell  in  the 
presence  of  God.  "The  hypocrite,"  says  Job, 
"  shall  not  come  before  him."  "  The  upright," 
says  David,  "shall  dwell  in  thy  presence." 

They  are  they  that  are  clothed  in  white 
robes,  which  signifies  uprightness  of  life,  that 
litand'  before  the  Lamb  with  palms  in  their 
luinds.  Eev.  vii.  9. 

Thirdly.  There  were  also  carved  upon  these 
doors  open  flowers ;  and  that  to  teach  us  that 
here  is  the  sweet  scent  and  fragrant  smell, 
and  that  the  coming  soul  will  find  it  so  in 
Christ  this  door.  "  I  am,"  saith  he,  "  the  rose 
of  Sharon,  and  the  lily  of  the  valleys."  And 
again,  "  His  cheeks  are  as  beds  of  spices,  as 
sweet  flowers,  his  lips  like  lilies  drop  sweet- 
smelling  myrrh." 

Open  flowers.  Open  flowers  are  the  sweetest, 
because  full  grown,  and  because,  as  such,  they 
yield  their  fragrancy  most  freely.  Wherefore, 
when  he  saith,  "upon  the  doors  are  open 
flowers,"  he  setteth  Christ  Jesus  forth  in  his 
good  savours  as  high  as  by  such  similitudes  he 
could,  and  that  both  in  name  and  otfice,  for 
open  flowers  lay,  by  their  thus  opening  them- 
selves before  us,  all  their  beauty  also  most 
plainly  befoi-e  our  faces.  There  are  varieties 
of  beauty  in  open  flowers,  the  which  they  also 
commend  to  all  observers.  Now  upon  these 
doors,  you  see,  are  open  flowers,  flowers  ripe, 
and  spread  before  us  to  show  that  his  name 
and  ofiices  are  savoury  to  them  that  by  him  do 
enter  his  house  to  God  his  Father.  Song^i.  1, 
2,3,4. 

"All  these  were  overlaid  with  fine  gold." 
Gold  is  the  most  rich  of  all  metals ;  and  here 
it  is  said  the  doors,  the  cherubims,  the  palm 
trees,  and  open  flowers  were  overlaid  there- 
with. And  this  shows  that  as  these  things  are 
rich  in  themselves,  even  so  they  should  be  to 
us. 

We  have  a  golden  door  to  go  to  God  by,  and 
golden  angels  to  conduct  us  through  the  world : 
we  have  golden  palm  trees  as  tokens  of  our 
victory,  and  golden  flowers  to  smell  on  all  the 
way  to  heaven. 

XXXI.  Of  the  Wall  of  the  Temple. 

The  wall  of  the  temple  was  "  ceiled  with  fir, 
■which  he  overlaid  with  fine  gold;  and  set 
thereon  palm  trees  and  chains." 

The  walls  were  as  the  body  of  the  house, 
anto  which  Christ  alluded  when  he  said,  "  De- 
stroy this  t«mple,  and  in  three  days  I  will  raise 
it  up." 


Hence  to  be  and  worship  in  the  temple  was 
a  type  of  being  in  Christ  and  worshipping  God 
by  him.  For  Christ,  as  was  said,  is  the  great 
temple  of  God,  in  the  which  all  the  elect  meet, 
and  in  whom  they  do  service  to  and  for  his 
Father. 

Hence  again,  the  true  worshippers  are  said 
to  be  in  him,  to  speak  in  him,  to  walk  in  him, 
to  obey  him.  2  Cor.  ii.  14;  chap.  xii.  19;  Col, 
ii.  6.  For  as  of  old  all  true  worship  was  to  be 
found  at  the  temple,  so  now  it  is  only  found 
with  Christ  and  with  them  that  are  in  him. 
The  promise  of  old  was  made  to  them  that 
worshipped  within  these  walls.  "  I  will  give," 
saith  he,  "  to  them  in  my  house  and  within  my 
walls  (to  them  that  worship  there  in  truth)  a 
place  and  a  name  better  than  that  of  sons  and 
daughters." 

But  now,  in  New  Testament  times,  "  all  the 
promises  in  him  are  yea,  and  in  him  amen," 
to  the  glory  of  God  by  us. 

This  is  yet  further  hinted  to  us  in  that  it  is 
said  these  walls  are  ceiled  with  fir  ;  which,  as 
was  showed  before,  was  a  figure  of  the  hu- 
manity of  Jesus  Christ. 

A  wall  is  for  defence,  and  so  is  the  humanity 
of  Jesus  Christ.  It  is,  was,  and  will  be  our 
defence  for  ever.  For  it  was  that  which  un- 
derwent and  overcame  the  curse  of  the  law, 
and  that  in  which  our  everlasting  righteous- 
ness is  found.  Had  he  not  in  that  interposed 
we  had  perished  for  ever.  Hence  we  are  said 
to  be  reconciled  to  God  in  the  body  of  his  flesh 
through  death. 

Now,  this  wall  was  overlaid  with  fine  gold. 
Gold  here  is  a  figure  of  the  righteousness  of 
Christ,  by  which  we  are  justified  in  the  sight 
of  God.  Therefore,  you  read  that  his  Church, 
as  justified,  is  said  to  stand  at  his  right  hand 
in  cloth  of  gold.  "  Upon  the  right  hand  did 
stand  the  queen  in  gold  of  Ophir."  And 
again,  "  Her  clothing  is  of  wrought  gold," 
This  the  wall  was  overlaid  with,  this  the 
body  of  Christ  was  filled  with.  Men,  while  in 
the  temple,  were  clothed  with  gold,  even  with 
the  gold  of  the  temple ;  and  men  in  Christ  are 
clothed  with  righteousness,  the  righteous aess 
of  Christ.  Wherefore  this  consideration  doth 
yet  more  illustrate  the  matter. 

In  that  the  palm  trees  were  set  on  this  wall, 
it  may  be  to  show  that  the  elect  are  fixed  in 
Jesus,  and  so  shall  abide  for  ever. 

Chains  were  also  carved  on  these  walls,  yeay 
and  they  were  golden  chains :  there  were  chair 
on  the  pillars,  and  now  also  we  find  chajois 
upon  the  walls.  Phil.  i.  12.  13. 


SOLOMOy'S  TEMPLE  SPIRITUALIZED. 


•291 


1.  Cljains  were  used  to  hold  captives,  and 
BUch  Paul  did  wear  at  Rome,  but  he  called 
them  "his  b<iud>i  in  Christ." 

2.  C'haiiH  s<»inetimes  signify  great  alUiction.s, 
lich  God  liiys  on  us  for  our  sins.  Ps.  cvii.  9, 

'.  11. 

■{.  Chains  al.'<o  may  bo  more  mystically  un- 
inIchkI  a-s  of  those  obligations  which  the  love 
CJixl  layx  !•'■  "t  ii-i  t..  .1..  "1.1  -utv.r  t',.r  him. 
ti»  XX.  '1-2. 

;     ' "     ■  :mt  s    ■~iLru!iy    nr.iiitiful 

.s.  "Thy  neck,''  saith 
C'lirist  lo  his  .-.jHtu.-.*',  "  is  comely  with  chains 
of  gold."  And  again,  "I  put  bracelets  upon 
thy  bauds,  a  chain  altout  thy  neck."  Song  i.  10. 
5.  Chains  also  do  sometimes  denote  great- 
Bess  and  honour,  such  as  Daniel  had  when  the 
king  made  him  the  third  ruler  in  the  kingdom. 
Dan.  V.  7,  16,  29. 

N'ow  all  these  are  temple-chains,  and   are 

lit  uiM>n  us  for  good — some  to  prevent  our 

ruin,  some  to  dispo.-o  our  minds  the  better,  and 

''"me  to  dignify  and  make  us  noble.     Templc- 

lins  are  brave  chains.     None  but  temple- 

rxhippers  must  wear  temple-chains. 

.\Xri.    Of  tfu    Gnmithintj  I  he    Tfnijf-    with 
Prtciou*  StoiK*. 
"  And  ho  garnished  the  house  with  precious 
•  ues  for  beauty."  2  Chron.  iii.  G,  7. 
1.  This  is  another  ornament  to  the  temple 
>•!  the  Lord  ;  wherefore,  as  he  saith,  it  wjis  gar- 
uisl'od  with  them,  he  saith  it  w:us  garnished 
wi  r  beauty.    The  line  saith  ^ar/JwA/rrf, 

tl  -.lith  corrtrd. 

_'.  Wherefore,  I  think,  they  were  fixetl  as 
.  i.ini,  or  as  the  stars  in  the  tirmamcnt,  so  they 
were  set  in  the  ceiling  of  the  house  as  in  the 
.kvcn  of  the  holy  temple. 
'..  .\nd  thus  lixe«l,  they  ilo  the  more  aptly 
Icll  us  of  what  they  are  a  figure;  namely,  of 
the  ministerial  gifts  and  ollicers  in  the  I'hurch. 
For  ministerM,  as  to  their  gifts  and  office,  are 
called  Btars  of  (io«l,  and  an-  ■'•''•!  '■•  be  in  the 
hand  of  Christ.  Kev,  i.  20. 

'■    "'"        ;">re.  :us  the  stars  giiit<r  ;ui'l  twinkle 

uent  of  heaven,  so  do  true  minis- 

rniament  of  his  Church. 

~  t  it  i.s  said  again  these  gifts  come 

VII    from  above,  as  signifying  they  distil 

'  •'•••*  from  above.     And  hence,  again,  the 

■H  arc   wiici  to  be  set  over  us  in  the 

inent  of  his  heaven 

1.     "There  is  goM 

and   A   niuUiiii<ic   *>l   tn'in<-n,  but  the  lips  of 

knowlctlge  are  a  pr«ti"U*  jewel." 


Verily,  it  is  enough  t«  niake  a  man  in  hk 
house  look  always  upwards,  since  the  ceiling 
above  head  doth  thus  glitter  with  jtrecioua 
stones. 

Prorious  stones,  all  maiiiicr  of  preciotUi 
«t<  <  of  all  colours :  "  For  there  are 

div.  !i!lerences  of  administration*,  and 

diversities  of  ojierations:  but  it  is  the  same 
Gml  which  worketh  all  in  all." 

Thus  had  the  ceiling  of  this  house  a  pearl 
here,  and  there  a  diamond;  here  a  jai*jM'r,  and 
there  a  sapphire;  here  a  sardius,  and  there  a 
jacinth;  here  a  .sardonius,  und  there  an  ame- 
thyst. "  For  to  one  is  given  by  the  .Spirit  the 
word  of  wisdom,  t(»  another  the  word  of  know- 
lodge;  to  one  the  gift  of  healing,  to  anothci 
faith ;  to  this  man  to  w<»rk  miracles,  to  that  a 
spirit  of  prophecy  ;  t<»  another  the  discerning 
of  spirits,  to  another  divers  kinds  of  tongues." 

lie  also  overlaid  the  house,  lieams,  post«, 
walls,  doors,  Sic,  and  all  with  gold.  (Jh  what 
a  beautiful  house  the  temple  was  I  how  full  of 
glory  was  it!  and  yet  all  was  but  a  shadow,  a 
.shadow  of  things  to  come,  and  which  was  to 
be  answered  in  the  Church  of  the  living  (tod, 
the  pillar  and  ground  <»f  truth,  by  better  things 
than  the.se. 

X.XXiri.    0/ the  WindoxDS  of  the  Tn»ple. 

"  And  for  the  house  he  made  windows  of 
narrow  lights."  1  Kings  vi.  4.  There  were 
windows  of  this  house,  windows  for  the  cham- 
bers, and  windows  round  about.  E/.ek.  iv. 

These  windows  were  of  several  sizes,  but  all 
narrow  —  narrow  without,  but  wide  within; 
they  also  were  finely  wrought  and  beautified 
with  gomlly  stones.  I.sa.  liv.  14. 

1.  Windows,  as  they  are  t<»  an  house  an 
ornament,  so  also  to  it  they  are  a  beneiit. 
"Truly  the  light  is  good,  and  a  ph-.-vsant  thing 
it  is  for  the  eye  to  behold  the  sun."  The  win- 
dow is  that  which  Christ  looks  forth  at.  the 
window  is  that  which  the  sun  looks  in  at. 
Song  ii.  9. 

2.  Hy  the  light  which  shines  in  at  the  win 
(low  we  aUso  sec  to  make  and  keep  the  hou.se 
clean,  and  also  to  do  what  business  is  neces- 
Bar}'  there  to  l)e  done.  "  In  thy  light  we  »c« 
light" — light  to  do  our  duty,  and  that  Ixith  Xo 
God  and  man. 

3.  Thi-iM?  windows,  therefore,  were  figure*  of 
the  written  won!,  by  and  through  which  ('brist 
shows  himself  to  his,  and  by  w'  '  we 
apprehend  him.  .-Vnd  hence  thi-  .  kJ 
is  compantl  to  a  gl.u<s,  tl  •  iio 
light  doth  come,  and  by  whu:.                   .  ■>'.\ij 


292 


BUNYAN'S  COMPLETE   WOEKS. 


the  beams  of  the  sun,  but  our  own  smutches 

also. 

4.  The  lights  indeed  were  narrow,  where- 
fore we  see  also  through  their  antitype  but 
darkly  and  imperfectly.  "  Now  we  see  through 
a  glass  darkly,"  or  as  in  a  riddle;  "now  we 
know  but  in  part." 

5.  Their  windows  and  their  light  are  but  of 
^litlle  service  to  those  that  are  without;  the 

world  sees  but  little  of  the  beauty  of  the 
Church  by  the  light  of  the  written  word, 
though  the  Church  by  that  light  can  see  the 
dismal  state  of  the  world,  and  also  how  to 
avoid  it. 

XXXIV.    0/  the  Chambers  of  the  Temple. 
In  the  temple  Solomon  made  chambers.  1 
Kings  vi.  5. 

1.  The  chambers  were  for  several  sizes- 
some  little,  some  large;  some  higher,  some 
lower ;  some  more  inward,  and  some  outward. 

2.  These  chambers  were  for  several  services : 
some  were  for  rest,  some  to  hide  in,  some  to 
lay  up  treasure  in,  and  some  for  solace  and  de- 
light. 

1.  They  were  for  resting-places:  here  the 
priests  and  porters  were  wont  to  lodge. 

2.  They  were  for  hiding-places :  here  Jeho- 
shebah  hid  Joash  from  Athaliah  the  term  of 
years. 

3.  They  were  also  to  lay  the  temple-treasure 
or  dedicated  things  in,  that  they  might  be 
safely  kept  there  for  the  worshippers. 

4.  And  some  of  them  were  for  solace  and 
delight,  and,  I  must  add,  some  for  durable 
habitation.  Wherefore  in  some  of  them  some 
dwelt  always,  yea,  their  names  dwelt  there 
when  they  were  dead. 

1.  Those  of  them  which  were  for  rest  were 
types  of  that  rest  which  by  faith  we  have  in 
the  Son  of  God,  (Matt,  xi.,)  and  of  that  eternal 
rest  which  we  shall  have  in  heaven  bv  him. 
Heb.  iv.  3. 

2.  Those  chambers  which  were  for  hiding 
■  and  security  were  types  of  that  safety  which 

we  have  in  (  hrist  from  the  rage  of  the  world. 
Isa.  xxvi.  20. 

3.  Those  chambers  which  were  for  the  re- 
ception of  the  treasure  and  dedicated  things 
were  types  of  Christ,  as  he  is  the  common 
storehouse  of  believers.  "For  it  pleased  the 
Father  that  in  him  should  all  fulness  dwell, 
and  of  his  fulness  we  all  receive,  and  grace  for 
grace." 

4.  Those  chambers  that  were  for  solace  and 
delight  were  types  of  those  retirements  and 


secret  meetings  of  Christ  with  the  soul,  where 
he  gives  her  his  embraces  and  delights  her  with 
his  bosom  and  ravishing  delights.  "  He  brought 
me,"  said  she,  "into  his  chambers,  into  the 
chamber  of  her  which  conceived  me,"  and  there 
he  gave  me  his  love.  The  chambers  which  were 
for  durable  dwelling-places  were  types  of  those 
eternal  dwelling-places  which  are  in  the  heav- 
ens, prepared  of  Christ  and  the  Father  for  them 
that  shall  be  saved.  John  xiv.  1-4 ;  2  Cor.  v, 
1-4. 

This  is  to  dwell  on  high  and  to  be  safe  from 
fear  of  evil.  Here  therefore  you  see  are  cham- 
bers for  rest,  chambers  for  safety,  chambers  for 
treasure,  chambers  for  solace,  and  chambers  for 
durable  habitations.  Oh  the  rest  and  peace 
that  the  chambers  of  God's  high  house  will 
yield  to  its  inhabitants  in  another  world ! 
Here  they  will  rest  from  their  labours,  rest 
upon  their  beds,  rest  with  God,  rest  from  sin, 
temptation,  and  all  sorrow. 

God,  therefore,  then  shall  wipe  all  tears  from 
our  eyes,  even  when  he  comes  out  of  his  cham- 
bers as  a  bridegroom  to  fetch  his  bride,  his 
wife,  unto  him  thither,  to  the  end  they  may 
have  eternal  solace  together. 

Oh  these  are  far  better  than  the  chambers  of 
the  south. 

XXXV.  Of  the  Staves  by  which  they  went  up 
into  the  Chambers  of  the  Temple. 
There  were  stairs  by  which  men  went  up 
into  these  chambers  of  the  temple,  and  they 
were  but  one  pair,  and  they  went  from  below 
to  the  first,  and  so  to  the  middle,  and  thence 
to  the  highest  chambers  in  the  temple.  1  Kings 
vi.  8 ;  Ezek.  xli.  7. 

1.  These  stairs  were  winding,  so  that  they 
turned  about  that  did  go  up  them.  So,  then, 
he  that  essayed  to  go  into  these  chambers  must 
turn  with  the  stairs,  or  he  could  not  go  up,  no 
not  into  the  lowest  chambers. 

2.  These  stairs  therefore  were  a  type  of  a 
twofold  repentance,  that  by  which  w'e  turn 
from  nature  to  grace,  and  by  which  we  turn 
from  the  imperfections  which  attend  a  stale  of 
grace  to  glory.  Hence  true  repentance,  or  the 
right  going  up  these  turning  stairs,  is  called 
repentance  to  salvation;  for  true  repentance 
stoppeth  not  at  the  reception  of  grace,  for  that 
is  but  a  going  up  these  stairs  to  the  middle 
chambers.  2  Cor.  vii.  10. 

Thus,  therefore,  the  soul,  at  its  going  up 
these  stairs,  turns  and  turns  till  it  enters  the 
doors  of  the  highest  chambers. 

It  groans  though  in"  a  state  of  grace,  because 


SOLOMON'S   TEMPLE  SPIKirfALIZLD 


293 


that  is  not  till'  siato  of  glorj'.  I  count,  then, 
that  from  tlio  finst  to  the  middle  chatnhers  may 
be  a  type  of  turning  from  nature  to  grace. 
But  from  the  middle  to  the  highest  these  stairs 
may  signify  a  turning  still  from  the  imperfec- 
tions luid  temptations  that  attend  a  state  of 
grace  to  that  of  immortality  and  glory.  2  Cor. 
■     1.  10. 

I  or  as  ♦here  are  turning  stiiirs  from  the  low- 
est to  the  middle  eliandxTs.  so  the  stairs  fnjin 
thence  still  turn,  and  so  will  do,  till  you  come 
to  tl)«»  highest  chandn-rs.  I  do  not  say  that 
they  that  have  receivetl  grace  do  repent  they 
have  received  grace,  but  I  say  that  they  that 
have  received  grace  are  yet  sorry  that  grace  is 
not  consummate  in  glory,  and  hence  are  for 
going  up  thither  still  by  these  turning  stairs; 
yea,  they  cannot  rest  lu  low,  as  they  w«)ul»l,  till 
they  iu"*cend  ti)  the  highest  ehand)ers.  "O 
wretcheil  man  that  I  am!  And  in  this  we 
groan  earnestly,"  is  the  language  of  gracious 
Kouls. 

True,  every  oue  doth  not  do  thus  that  comes 
into  the  temple  of  God ;  many  rest  below 
Btairs;  they  like  not  to  go  turning  upward. 
Nor  do  I  believe  that  all  that  bid  fair  for  ils- 
cending  to  the  middle  chand)ers  get  up  to  the 
higliest  stories,  to  his  stories  in  the  heavens. 
Many  in  churches,  who  seem  to  be  turniil  from 
nature  to  grace,  have  not  the  gnice  to  go  up 
turning  still,  but  rest  in  that  show  of  things, 
and  so  die  below  a  share  in  the  higlu'st  chiun- 
bers. 

All  tlu-so  things  are  true  in  the  antitype, 
and,  as  I  think,  pn  ligurtnl  by  tlu-se  turning 
stairs  to  the  chamlH>rs  of  the  ti-mple.  But  this 
turning  and  turning  still  du«pK>ases  .some  nuich  ; 
they  say  it  maki-s  them  giddy  ;  but  I  sjiy  there 
m  no  way  like  this  to  make  a  man  staml  steady, 
stoadfiL'^t  in  the  faith,  an<l  with  boldnexH  in  the 
day  of  judgment.  For  as  he  lui-s  thisseat«'d  in 
his  heart,  I  went  up  the  turning  stairs  till  I 
came  to  the  highest  chambers.  A  straight  pair 
of  Htnirs  arc  like  that  ladder  by  which  men  tm- 
cend  to  the  gallows;  they  are  the  turning  ones 
that  lead  us  to  the  heavt-nly  mansion-houses. 
Look,  therefore,  you  that  come  into  the  temple 
of  (nxl  to  worship,'  that  you  stay  not  at  the 

t  of  thcMe  turning  stairs,  but  go  up  thence; 

L,  up  them,  and  up  them,  and  up  them,  till 

1  come  to  the  view  of  the  lieavens;  yea,  till 
you   are   ijositessod  of  the   higli  '"-rs. 

How  many  tinu-s  has  OckI,  by  nre, 

called  upon  you  to  TURN,  and  l<>id  y«iu  you 
must  turn  ■>r  die!  and  now  here  he  has  addi*«i 
to  his  call  a  figure,  by  placing  a  pair  of  turn- 


ing stairs  in  his  temple,  to  eonviet  your  very 
senses  that  you  must  ti'KN  if  you  mean  to  go 
up  into  his  holy  chandlers,  and  so  into  his  eter- 
nal mansion-houses;  and  lrK>k  that  you  turn  to 
purpose,  for  ever)'  turning  will  not  serve. 
Some  turn,  but  not  to  the  .Most  High,  and  so 
luin  to  no  pur|>osc. 

XXWI.   ()/  the  Molten  Sea  that  mu  in  the 
Trmple. 

There  was  also  a  nudten  sea  in  the  temple , 
it  was  made  of  l)ra'is,  and  contained  thrre 
thousand  baths.  2  t'iiron.  iv.  2-9. 

This  sea  wius  for  the  ])ricsta  to  wash  in 
when  they  came  into  the  temple  to  accom- 
plish the  service  of  God — to  wash  thetr  hand- 
and  feet  at,  that  they  might  not  when  tht-y 
came  thither  die  for  their  unpreparableness. 
The  laver  also  which  was  in  the  wihlerness 
was  of  the  same  use  there.  V.\.  xxviii. 

1.  It  was,  as  may  be  supposed,  called  a  sea 
for  that  it  was  large  to  contain,  and  a  sea  of 
brass,  for  that  it  was  made  thereto.  It  is 
called  in  Revelations  "  a  sea  of  glas.«s,"  alluding 
to  that  ii%  the  wilderness,  which  was  made  of 
the  brazen  looking-glasses  of  the  women  that 
came  to  worship  at  the  door  of  the  tabernacle. 
Rev.  iv.  (5. 

2.  It  was  also  said  to  be  molten,  because  it 
was  made  of  that  fashion  by  fire,  and  its  anti- 
type is  therefore  said  to  be  a  sea  of  glass  min- 
gled with  fire.  Uev.  xv.  2. 

1.  This  sea  was  a  figure  of  the  word  of  the 
Gaspel  in  the  cleansing  virtue  of  it,  which 
virtue  then  it  has  when  mingled  with  the 
fire  of  the  Holy  Ghost.  And  to  this  Christ 
alludes  when  he  saith,  "  Now  ye  are  clean 
through  the  word  which  I  have  spoken  unto 
you." 

2.  It  was  a  figure  of  the  word  without  mix- 
ture of  men's  inventions :  hence  it  is  ealled 
pure  water.  Having  your  "  bodies  w.'isheil 
with  pure  water."  And  again,  "He  sanc- 
tifies and  cleanseth  his  Church  with  the  witsh- 
ing  of  water  by  the  word." 

All  these  places  are  an  allusion  to  the 
moRen  sea  at  whieh  of  old  tlu-y  waslu'<l  wl  en 
they  went  into  the  temple  to  worshi|».  "  There- 
fore," saith  he,  "  being  washed,  let  us  dniw  near 
to  God." 

8.  This  sea  from  brim  to  brim  was  complete 
ten  cubits,  perhaps  to  show  there  is  as  much 
in  the  word  of  the  (ii»jiel  to  sa\e  a>  there  is  in 
the  ten  words  to  condemn. 

4.  Fn)m  umier  this  sea  round  about  ap- 
peared oxen,  ten  in  a  cubit  did  cintpam   it 


294 


BUSTAN'S  COMPLETE  WORKS. 


ronnd  about.  2  Chron  iv.  3.    Understand  bj 

oxen  ministers,  for  to  them  they  are 

rH  in  1  Cor.  ix.  9.    And  then  we  are 

true  mil;  -  ' — to  wit, 

;  :  power  of  J,  for  this 

sea  breeds  Gospel  miniatera  as  the  water  breeds 

gsh. 

1.  It  is  also  said  in  the  text  that  these  oxen 

were  cast  when  the  sea  was  cast;  insinuating 

Uiat  wlien  God  ordained  a  word  of  grace  to 

.  in  his  decree  provided  minis- 

u,  ija  to  that  end.     Paul  tells 

'  of  the  Gospel 

]urj>ose,  which 

be    purposed    in    Christ   Jesus    our    Lord." 

Eph.  ill. 

6.  This  sea  is  said  to  hare  a  brim  like  the 
brim  of  a  cup,  to  invite  us  as  well  to  drink 
of  iis  grace  as  to  wash  in  its  water.  For  the 
word  of  the  Spirit  when  mixed  had  not  only 
a  cleansing  but  a  saving  quality  in  it.  2 
Chron.  iv, 

7.  This  brim  was  wrought  with  lilies,  or  waa 
like  a  lily-flower,  to  show  how  they  should 
.      .   and  flourish,  and  with  whak  beautifal 

-  they  should  be  adorned,  who  were 
<1  and  did  drink  of  this  holy  water; 
that  God  would  take  care  of  them,  as 
be  also  did  of  lilies,  and  would  not  fail  to 
bestow  ufion  them  what  was  necessary  for 
the  body  as  well  as  for  the  sotiL  3Iatt.  vi. 
28-34. 

XXXVIl.    Cj/on  vfin-t  ihr  Jjo!'en  lyea  ^.owi  in 
the  Tfmpk. 

1.  This  molt'Cn  sea  stood  upon  the  backs  of 
twelve  brazi-n  bulls  or  oxen.  2  Chron.  iv,  4. 

2.  These  oxen,  as  they  thus  stood,  looked 
three  towards  the  north,  three  towards  the 
west,  three  towards  the  east,  and  three  to- 
wards the  south. 

3.  Tlie«e  twelve  oxen  were  types  of  the 
t"'  '  ~  of  the  Lamb,  who,  as  these 
I"  ri-*-;  -"  '  oking  into  the  four  corners  of 
the  earth,  and  were  bid  to  go  preach  the  G<»- 
pel  in  all  the  world. 

4.  They  were  compared  to  oxen,  because 
'' .^    wers    clean,  for  the  ox    was  a   clean 

.  :.  Hence  the  apostles  are  called  holy. 
I  (.■  y  were  compeared  to  oxen,  because  the  ox 
'-  -trong;  and  they  also  were  mighty  in  the 
word. 

5.  The  ox  will  not  lose  what  he  has  got  by 
drawing;  he  will  not  let  the  wheeb  go  back; 
so  the  apostles  were  set  to  d<-fend,  and  not  let 
Vhat  doctrine  go  back  which  tlityhad  preached 


to  others;  nor  did  they;  they  delivered  it  pure 
to  us. 

6.  One  of  the  cherubg,  of  which  yon  read 
in  the  vision,  had  a  face  like  an  ox,  to  show 
that  the  apostles,  these  men  of  the  first 
order,  are  most  like  the  angels  of  God.  Ezek. 
LIO. 

7.  In  that  they  stood  with  their  faces  every 
way,  it  was,  as  I  said,  to  show  how  the  apos- 
tles should  carry  the  Gospel  into  all  the 
world.  Matt,  xxviii.  19. 

8.  And  observe,  just  as  these  oxen  were 
plac-ed,  looking  in  the  temple  every  way,  even 
so  stand  open  the  gates  of  the  ^ew  Jeru- 
salem to  receive  thoi?e  that  by  their  doctrine 
should  be  brought  into  it.  "  And  they  shall 
come  from  the  east,  and  from  \h&  west,  and 
from  the  north,  and  from  the  south,  and  shall 
sit  down  in  the  kingdom  of  God." 

9.  These  oxen  bear  this  molten  sea  upon 
their  backs,  to  show  that  they  should  be  the 
foundation  workmen  of  the  Gospel,  and  that  it 
ought  not  to  be  removed,  as  was  the  molten 
sea  of  old,  from  that  basis  to  another. 

10.  It  ia  also  said  eonceming  th<»e  oxen 
that  thus  did  bear  this  molten  sea  that  all 
their  binder  parts  were  inwards — that  is,  cov- 
ered by  that  sea  that  was  set  upon  their  backs ; 
their  hinder  parts,  or,  as  the  apostle  has  it, 
"  our  uncomely  parts." 

11.  And  indeed  it  becomes  a  Go3j>el  minis- 
ter to  have  his  uncomely  parts  covered  with 
that  grace  which  by  the  Gospel  he  preacheth 
unto  others.  As  Paul  exhorts  Timothy  to 
take  heed  unto  himself  and  to  his  doctrine,  1 
Tim,  iv.  6. 

12.  But,  alas  I  there  are  too  many  who,  can 
they  but  have  their  heads  covered  with  a  few 
Gospel  notions,  care  not  though  their  hinder 
]>ar!sare  seen  of  all  the  world.  But  sucb  are 
false  ministers;  the  prophet  the  tail. 
The  prophet  that  speaketL  .  by  word 
or  with  his  feet,  he  is  the  tail.  Isa,  ix,  1, 

13.  But  what  a  shame  is  it  to  hide  his  head 
under  this  molten  sea  while  his  hinder  parts 
hang  out  I  Such  an  one  is  none  of  Christ's 
oxen ;  for  they,  with  honour  to  their  Jlaster, 
show  their  heads  before  all  the  world,  for  that 
their  hinder  parts  are  inward,  covere<l. 

14.  Look  to  thy  hinder  parts,  minister,  lest 
while  thy  mouth  doth  preach  the  Gospel  thy 
nakedness  and  shame  be  seen  of  those  which 
hear  thee. 

For  they  that  do  not  observe  to  learn  thia 
lesson  themselves  will  not  teach  others  to  be- 
lieve the  word  nor  lo  live  a  holy  life;  they  will 


SOLOMOS'S   TEMPLE  SPIRITUALIXKD 


2»ft 


learn  of  Ihcm  to  show  their  shame,  iuatcul 
of  leHrniiij;  to  be  holy. 

XXX  VIII.   0/  the  Latrrt  of  the  Temple. 

lU-sitlt-s  thiri  moltfii  sea  lliere  were  ten  1«- 
.vfs  in  the  temple,  five  of  whieh  were  put  on 
the  right  side,  and  five  on  the  left.  1  Chrun. 
«J. 

1.  Of  tlu'ir  f4shit»n  ami  thi-ir  furniture  you 
uu»y  »«*«'  in  1    Kinjp*  vii.     '1 
Dioilen  sea,  wen-  vi-s.-iels  wh; 
but  they  weri-  not  of  the  siuue  ust^  with  a. 
TriKs,  they  «•  >■••  ^>"'h  to  wash  iu,  the  «ea  to 
wa.<th  the  w  hut  the  lavcrs  to  w«»h 

Ui  .1     .  .    1       _  to  wash 

in  r  burnl- 

ofli  f lug,  l>ut  liiu  »ca  w;ia  lor  the  pricsU  to  wash 
in." 

J.  The  l>urnt-otrerinj»  wa«  a  tyiH*  of  the 
.>-Jy  of  Christ  which  he  once  otTere^  for  our 
•ins ;  and  the  fire  on  which  the  sacrifice  was 
bumtxl  a  type  of  the  curse  of  the  law,  which 
seiz'-"!  on  *'hri-t  wlun  hi-  lmm-  liinir-lf  a  ran- 
»<  •  For,   th 

U^^  •!  the  1. 

til  Lev.  VI.  8. 

1 ..     .*n«len»tand  by  ti.     . 

lavers,  and  by  thia  sacritice  being  washed  in 
them  in  order  to  its  Ining  burned  U{K>n  the 
altar? 


Ui 

fa"-  . 

For  his  otTerin^  waa  to  i 
without   «iK:it   to  Ctud.     it. 
sanctifiiii   himself  in  ortlcr 
"and    1. 
I  author  . 


.at 


..t>riT  }..-•  r.imf  h'.lv  into  the  rv.<rl.I.  jm 
that  hoi  bj 

^^^■■•''    !"    ^ .-.   hi* 

for  (tin.  waa  him 


cnrr  t-i  ■ 


lUoe  lor  GUI 


Thus 


ho  was  our  burnt -oflertag 

■'     -  .'ht,  M- 


.  '    Thus  \ 

.  :he  law  ;  u;.. ^    

Ci<Mi,  and  the  other  our   datv 


.'hi 

)<e 
'.ua 
•ur 
>ur 

"K 
lb 


Ihe  pur 


tco  la  vers,  in  or 


It  uf)on 
.^^nt  upon 
and  Christ 


-.irht  al--.  ho  tha'?  pln.-^  thv  V>etter 

ni 


the  sins 

the      « '""i  I'T  IJ-. 
.   f«»r  ! 

XX': 

"11 


.  five  oo  the  right  hand,  and  fiw 
Some,  if  not  all  of  theac  :.ir  at  1 


The    iu«»ani^   an 


k 


\Vc  tn-.w  that  oV)c,1'.  nc.  w!..  thir  Hirii'l*. 
o> 

Uii..  ..• 

But  1  n.ean  m  t 


IaMm  of  akJttau 


296 


BUNYAN'S  COMPLETE   WORKS. 


In  thut  they  are  called  tables  of  hewn  stone 
it  may  be  to  show  that  all  this  cruelty  was 
acted  under  smooth  pretences,  for  hewn  stones 
are  smooth.  The  tables  were  finely  wrought 
with  tools,  even  as  the  hearts  of  the  Jews  were 
with  hypocrisy.  But,  alas!  they  were  stone 
still— that  is,  hard  and  cruel— else  they  could 
not  have  been  an  anvil  for  Satan  to  forge  such 
horrid  barbarisms  upon.  The  tables  were  in 
number  the  same  with  the  lavers,  and  were  set 
by  them,  to  show  what  are  the  fruits  of  being 
devoted  to  the  law,  as  the  Jews  were  in  oppo- 
sition to  Christ  and  his  holy  Gospel:  there 
flows  nothing  but  hardness  and  a  stony  heart 
from  thence.  This  was  showed  in  its  first 
writing ;  it  was  writ  on  the  tables ,  of  stone, 
figures  of  the  heart  of  man  ;  and  on  the  same 
tables,  or  hearts,  was  the  death  of  Jesus  Christ 
compassed. 

One  would  think  that  the  meekness,  gentle- 
ness, or  good  deeds  of  Jesus  Christ  might 
have  procured  in  them  some  relentings  when 
they  were  about  to  take  away  his  life;  but, 
alas !  their  hearts  were  tables  of  stone.  What 
feeling  or  compassion  can  a  stone  be  sensible 
of?  Here  were  stony  hearts,  stony  thoughts, 
stony  counsels,  stony  coiitrivances,  a  stony  law, 
and  stony  hands;  and  what  could  be  expected 
hence  but  barbarous  cruelty  indeed?  ''  If  I  ask 
you,"  said  Christ,  "you  will  not  answer  me, 
neither  will  you  let  me  see." 

In  that  the  stony  tables  were  placed  about 
the  temple,  it  supposeth  that  they  were  temple- 
men,  priests,  scribes,  rulers,  lawyers,  &c.,  that 
were  to  be  the  chief  on  whose  hearts  this 
murder  was  to  be  designed,  and  by  them  en- 
acted to  their  own  damnation  without  repent- 
ance. 

XL.  Of  the  Listruments  wherewith  this  Sacrifice 

was  slain,  and  of  the  Four  Tables  they  were  laid 

on  in  the  Temple. 

The  instruments  that  were  laid  upon  the 
tables  in  the  temple  were  not  instruments  of 
music,  but  those  with  which  the  burnt-oifering 
was  slain. 

"And  the  four  tables  were  of  hewn  stone 
for  the  burnt-offering:  whereon  also  they  laid 
the  instruments  wherewith  they  slew  the  burnt- 
offering  and  the  sacrifice." 

1.  Here  we  are  to  take  notice  that  the  tables 
were  the  same,  and  some  of  them  of  which  we 
?>pake  before. 

2.  That  the  instruments  with  which  they 
sfew  the  sacrifice  were  laid  upon  these  tables. 

The  instruments  with  wliicli  they  slew  the 


sacrifices,  what  were  they  but  a  bloody  axe, 
bloody  knives,  bloody  hooks,  and  bloody  hands? 
For  these  we  need  no  proof— matter  of  fact  de- 
clares it. 

But  what  were  those  instruments  a  type 
of? 

Answer.  Doubtless  they  were  a  type  of  our 
sins.  They  were  the  bloody  axe,  the  knife, 
and  bloody  hands  that  shed  his  precious  blocd. 
They  were  the  meritorious  ones  without  which 
he  could  not  have  died.  When  I  say  ours,  I 
mean  the  sins  of  the  world.  Though  then  the 
hearts  of  the  Jews  were  the  immediate  con- 
trivers, yet  they  were  our  sins  that  were  the 
bloody  tools  or  instruments  which  slew  the 
Son  of  God.    ' 

"He  was  wounded  for  our  transgressions,  he 
died  for  our  sins."  Isa.  liii. 

Oh  the  instruments  of  us  churls,  by  which 
this  poor  man  was  taken  from  ofi'  the  earth ! 
Isa.  xxxii.  7. 

The  whip,  the  bufietings,  the  crown  of  thorns, 
the  nails,  the  cross,  the  spear,  with  the  vinegar 
and  gall,  were  all  nothing  in  comparison  to  our 
sins.  "For  the  transgressions  of  my  people 
was  he  stricken."  Nor  were  the  flouts,  taunts, 
mocks,  scorns,  derisions,  &c.,  with  which  they 
followed  him  from  the  garden  to  the  cross  such 
cruel  instruments  as  these.  They  were  our  sins, 
then,  our  cursed  sins,  by,  with,  and  for  the  sake 
of  which  the  Lord  Jesus  became  a  bloody  sac- 
rifice. 

But  why  must  the  instruments  be  laid  upon 
the  tables? 

1.  Take  the  tables  for  the  hearts  of  the  mur- 
derers and  the  instruments  for  their  sins,  and 
what  place  more  fit  for  such  instruments  to  be 
laid  upon?  It  is  God's  command  that  these 
things  should  be  laid  to  heart,  and  he  complains 
of  those  that  do  not  do  it, 

2.  Nor  are  men  ever  like  to  come  to  good 
until  these  instruments  with  which  the  Son  of 
God  was  slain  indeed  be  laid  to  heart.  And 
they  were  eminently  laid  to  heart  even  by 
them  soon  after:  the  effect  of  which  was  '.he 
conversion  of  thousands  of  them.  Acts.  ii.  'dt, 
37. 

3.  Wherefore  when  it  says  these  instruments 
must  be  laid  upon  the  stony  tables,  he  insinu- 
ates that  God  would  take  a  time  to  charge  the 
murder  of  his  Son  home  upon  the  consciences 
of  them  that  did  the  murder,  either  to  conver- 
sion or  condemnation.  And  is  it  not  reason 
that  they  who  did  this  horrid  villainy  should 
have  their  doings  laid  before  their  faces  upon 
the  tables  of  their  heart,  "that  they  may  look 


SOLOMON'S   TEMPLE  SI'IliirUALlZED. 


297 


aprm  him  win 'in  they  l»ave  pierced,  ami 
'Mourn  ?" 

4.  But  these  instrumentd  were  hiiil  but  upon 
■iome  of  the  tables,  and  not  ujutn  all  tlie  ten, 
u  show  that  not  all,  but  some  of  those  so 
iiorrid,  should  find  mercy  of  the  Lord. 

o.  liut  we  miLst  not  confine  these  tables  only 
Id  the  hearts  of  the  bloody  Jews;  tliey  were 
our  sins  f«)r  the  whicii  he  died.  Wherefore 
tile  instruments  should  be  laid  upon  our  tables 
loo,  and  the  Lord  lay  tluiu  there  for  good, 
that  we  also  may  see  our  horrid  doings  and 
i'(»uie  bending  to  him  for  forgiveness. 

6.  These  instrumentM  thus  lying  on  the  ta- 
olcti  in  the  temple  bi>cnme  a  continual  motive 
lo  GckI's  people  to  repentam-e;  for  so  oft  lus 
they  saw  these  bloody  and  cruel  instruments 
ihey  were  put  in  mind  how  their  sins  should 
be  the  caune  of  the  death  of  I'hrist. 

7.  It  would  be  well  also  if  these  instruments 
were  at  all  times  laid  upon  our  tables,  for  our 
more  humbling  f<»r  our  sins  in  every  thing  wo 
do,  especially  upon  the  Lord's  table  when  we 
come  til  eat  and  drink  before  him.  I  am  sure 
the  I>>r<i  Ji-stis  doth  more  tiian  intimate  that 
he  expects  that  we  should  do  so,  where  he 
suith,  *'  When  ye  cat  that  bread,  and  drink 
that  cup,  do  this  in  remembrance  of  me" — in 
remembrance  that  I  died  for  your  sins,  and 
conse»iuently  that  they  were  the  meritorious 
•  ause  of  the  shedding  of  my  bliMnl. 

To  concUnle:  Let  all  men  remember  that 
these  cruel  instruments  are  laid  upon  the  table 
■)f  their  hearts,  whether  they  see  them  or  no. 
"The  sin  of  Judah  is  written  with  a  pen  of 
iron  and  with  the  |>ointof  a  diamond  upon  the 
uiblcs  of  their  heart." 

.\  |>en  of  iron  will  make  Utters  upon  a  table 
made  of  stone,  and  the  point  of  a  diamond 
vill  make  letters  upon  glass.  Wherefore  in 
ihis  saying  God  informs  us  that  if  we  shall 
I'-irbear  to  read  these  lines  to  our  conversion, 
'  io<l  will  one  day  read  them  against  us  to  our 
condemnation. 

X  LI.   O/  the  Candlfttich  of  (he  Trmple. 

"And  he  made  ten  candlesticks  of  gold,  nc- 
roniing  tt)  the  form,  and  he  set  them  in  the 
leniple,  fivo  on  the  right  hand,  and  five  on 
ihe  left." 

1 .  The«*»  candlesticks  were  made  of  gold,  to 
worth  and  value  of  them. 

:.  1  y  were  m.irle  after  the  form  or  exact, 
accitrding  to  rule,  like  those  that  were  made 
in  tlie  tabernacle,  or  according  to  the  pattern 
vbich  David  jravc  to  Solomon  to  make  them 


by.  Observe,  there  was  great  exactncM  in 
these;  and  need  there  was  of  this  hint,  that 
men  might  sec  that  every  thing  will  not  pa.ss 
for  a  right-ordered  candlestick  with  (lod. 

These  candlesticks  are  saiil  sometimes  to  bo 
ten,  sometimes  seven,  and  sometimes  one :  ten 
here,  seven  in  Rev.  i.,  and  one  in  Zoch.  iv. 
Ten  is  a  note  of  multitude,  and  seven  a  nolo 
of  perfection,  and  one  a  note  of  unity. 

Now  as  the  precious  stones  with  which  the 
hou.sc  was  garnished  were  a  type  of  minis- 
terial gilts,  .so  these  candlesticks  were  a  typo 
of  those  that  were  to  be  the  churches  of  tlio 
New  Testament;  wherefore  ho  says,  "The 
candlesticks  which  thou  sawest  arc  the  seven 
churches." 

L  The  candlesticks  were  here  in  numlMjr 
ten,  to  .sliow  that  Christ  under  the  New  T«>ata- 
meiit  would  have  many  Gospel  churches. 
"And  I,  if  I  bo  lifted  up  from  the  earth," 
saith  he,  "will  draw  all  men  unto  me;"  that 
is,  abundance.  "For  the  children  of  the 
desolate" — that  is,  of  the  New  Testament 
Church — "shall  be  many  more  than  they  of 
the  Jews  were." 

2.  In  that  the  candlesticks  were  set  by  the 
lavers  and  stony  tables,  it  might  be  to  show 
lis  that  Christ's  churches  should  be  much  in 
considering  that  Christ,  though  he  was  right- 
eous, yet  died  for  our  sins;  though  hto  life  wiw 
according  to  the  holy  law,  yet  our  stony  hearts 
caused  him  to  die.  Yea,  and  that  the  candle- 
sticks arc  placed  there,  it  is  to  show  us  also 
that  we  should  be  much  in  looking  on  the  sins 
by  which  we  caused  him  to  die ;  for  tho  can- 
dlesticks were  set  by  those  tables  whereon  thev 
laid  the  instruments  with  which  they  slew  the 
sacrifice. 

3.  The  candlesticks  being  made  according 
to  form,  seems  not  only  to  be  exact  as  to 
fashion,  but  also  as  to  work ;  for  that  in  Ex- 
odus, with  its  furniture,  was  made  precisely 
of  one  talent  of  gold,  perhaps  t«  show  that 
Christ's  true  spouse  is  not  to  be  a  grain  more 
nor  a  dram  less,  but  just  the  number  of  God's 
elect.  This  is  Christ's  completeness,  his  ful- 
ness; one  more,  one  lc»s,  would  make  his  b';Klj 
a  monster. 

4.  The  candlesticks  were  to  hold  the  light, 
and  to  show  it  to  all  the  house ;  and  tlie 
Church  is  to  let  her  light  shine  that  they 
without  may  see  the  light. 

5.  To  this  end  the  candlesticks  were  sup- 
plied with  oil-olive,  a  typo  of  the  nupply  that 
tho  Church  hath,  that  her  liirht  »'  'v  hhin«^ 
even  of  tlic  Spirit  of  sroco. 


298 


BUNYAN'^  COMPLETE   WORKS. 


XLIl.  0/  the  Lamps  belonging  to  the  Candle- 
siichs  of  the  Temple. 
To    these    candlesticks     belonged    several 
lamps,   with   their  flowers  and  their  knops. 
2  Chron.  v.  21. 

1.  These  lamps  were  types  of  that  pro- 
fession that  the  members  of  the  Church  do 
make  of  Christ,  whether  such  members  have 
Baving  grace  or  not.  Matt.  sxv.  1-7. 

2.  These  lamps  were  beautified  with  knops 
itud  flowers,  to  show  how  comely  and  beautiful 
thai  professor  is  that  adorns  his  profession 
with  a  suitable  life  and  conversation. 

8.  We  read  that  the  candlestick  in  Zecha- 
rlah  had  seven  lamps  belonging  to  it,  and  a 
bowl  of  golden  oil  on  the  top;  and  that  by 
golden  pipes  this  golden  oil  emptied  itself  into , 
the  lamps,  and  all,  doubtless,  that  the  lamps 
might  shine.  Zech.  iv. 

4.  Christ,  therefore,  who  is  the  high  priest, 
and  to  whom  it  belongs  to  dress  the  lamjjs, 
doth  dress  them  accordingly.  But  now  there 
are  lamp-carriers  of  two  sorts — such  as  have 
only  oil  in  their  lamps,  and  such  as  have 
oil  in  their  lamps  and  vessels  too ;  and  both 
these  belong  to  the  Church,  and  in  both  these 
Christ  will  be  gloriiied;  and  they  should 
have  their  proper  places  at  last.  They  that 
have  the  oil  of  grace  in  their  hearts,  as  well  as 
a  profession  of  Christ  in  their  hands,  they 
shall  go  in  with  him  to  the  wedding ;  but  they 
who  only  make  a  profession,  and  have  not  oil 
in  their  vessels,  will  surely  miscai-ry  at  last. 
Matt.  XXV. 

6.  Wherefore,  O  thou  jorofessor !  thou  lamp- 
carrier!  have  a  care  and  look  to  thyself;  con- 
tent not  thyself  with  that  only  that  will  main- 
tain thee  in  a  profession,  for  that  may  be  done 
without  saving  grace.  But  I  advise  thee  to  go 
to  Aaron,  to  Christ,  the  trimmer  of  our  lamps, 
and  beg  thy  vessel  full  of  oil  of  him,  (that  is 
grace,)  for  the  seasoning  of  thy  heart,  that 
thou  mayesb  have  wherewith  not  only  to  bear 
thee  up  now,  but  at  the  day  of  the  Bride- 
'  groom's  coming,  when  many  a  lamp  will  go 
out  and  many  a  professor  be  left  in  the  dark ; 
for  that  will  to  such  be  a  woeful  day. 

Some  there  are  that  are  neither  for  lamps 
nor  oil  for  themselves,  neither  are  they  pleased 
if  they  think  they  see  it  in  others.  But  they 
that  have  lamps,  and  they  that  have  none, 
and  they  which  blow  out  other  folks'  light, 
must  shortly  appear  to  give  an  account  of  all 
their  doings  to  God.  And  then  they  shall  see 
what  it  is  to  have  oil  in  «their  vessels  and 
lamps,  and  what  it  is  to  be  without  it  in  their 


vessels,  though  it  is  in  their  lamps,  ana  what 
a  dismal  thing  it  is  to  be  a  malignant  to 
either;  but  at  present  let  this  sufiice. 

XLIII.  Of  the  Sheiu-bread  on  the  Golden  Table 
in  the  Temple. 

There  was  also  shew-bread  set  upon  a 
golden  table  in  the  temple.  1  Kings  vii.  48. 

The  shew-bread  consisted  of  twelve  cakes 
made  of  fine  flour ;  "  two  tenths  deals  were  to 
go  to  one  cake,  and  they  were  to  be  set  in 
order  in  two  rows  upon  the  pure  table."  Ex. 
xxix.  33. 

These  twelve  loaves  to  me  do  seem  to  be 
a  type  of  the  twelve  tribes  under  the  law,  and 
of  the  children  of  God  under  the  Gospel,  as 
they  present  themselves  before  God,  in  and 
by  his  ordinances  through  Christ.  Hence 
the  apostle  says,  "For  we  being  many  arc 
one  bread,"  &c.  For  so  were  the  twelve 
cakes,  though  twelve;  and  so  are  the  Gospel 
saints,  though  many  :  "  for  we  being  many 
are  one  body  in  Christ." 

2.  But  they  were  a  type  of  the  true  Church, 
not  of  the  false.  For  Ephraim,  who  was  the 
head  of  the  ten  tribes  in  their  apostacy,  is  re- 
jected as  a  cake  not  turned.  Indeed  he  ia 
called  a  cake,  as  a  false  church  may  be  called 
a  church ;  but  he  is  called  a  cake  not  turned, 
as  a  false  church  is  not  prepared  for  God,  nor 
fit  to  be  set  on  the  golden  table  before  him. 
Hos.  vii.  8. 

3.  These  cakes  or  shew-bread  were  to  have 
frankincense  strewed  upon  them  as  they  stood 
upon  the  golden  table,  which  was  a  tyjoe  of  the 
sweet  perfumes  of  the  sanctification  of  the 
Holy  Ghost;  to  which  I  think  Paul  alludes 
when  he  says,  "  The  offering  up  of  the  Gentiles 
is  acceptable  to  God,  being  sanctified  by  the 
Holy  Ghost." 

4.  They  were  to  be  set  upon  the  pure  table 
new  and  hot,  to  show  that  God  delighteth  in 
the  company  of  new  and  warm  believers.  "  I 
remember  thee,  the  kindness  of  thy  ycuth; 
Avhen  Israel  was  a  child  I  loved  him."  Men 
at  first  conversion  are  like  to  a  cake  well  baked 
and  new  taken  from  the  oven ;  they  are  warm 
and  cast  forth  a  very  fragrant  scent,  especially 
when  as  warm  sweet  incense  is  strewed  upon 
them.  Jer.  ii. ;  Hos.  xi. 

5.  When  the  shew-bread  was  old  and  stale 
it  was  to  be  taken  away  and  new  and  warm 
put  in  its  place,  to  show  that  God  has  but  little 
delight  in  the  service  of  his  own  people  when 
their  services  grow  stale  and  mouldy.  There- 
fore he  removed  his  old,  stale,  mouldy  Church 


SOLOMOyS   TEMPLE  SPIRITUALIZED. 


299 


of  the  Jews  from  before  him,  anJ  set  in  their 
rooms  upini  the  golden  tiiblo  the  warm  Church 
of  the  (loiitiles. 

6.  The  shew-bread,  by  an  often  remove  and 
renewing,  was  continually  to  stand  before  the 
Lord  in  his  house,  to  show  us  lliat  always,  as 
long  as  ordinances  shall  be  of  use,  God  will 
have  a  new,  warm,  and  sanctified  people  to 
worsliip  him. 

7.  Aaron  and  his  sons  were  to  eat  the  old 
«hew  bread,  to  show  that  when  saints  have 
lived  in  the  world  aa  long  as  living  is  good  for 
them,  and  when  they  can  do  no  more  service 
for  God  in  the  world,  they  shall  yet  be  ac- 
cepted of  Jesus  Christ ;  and  that  it  shall  be  as 
meat  and  drink  to  him  to  save  them  from  all 
Uieir  unworthiness. 

8.  The  new  shew-bread  was  to  be  set  even 
on  the  sabl)ath  before  the  Lord,  to  show  with 
what  warmth  of  love  and  atleelion  God's  ser- 
vants should  approach  his  presence  upon  his 
holy  day. 

XLIV.  0/  the  iinuffcra  belonging  to  the  Candle- 
tiich  and  Lamj^  of  the  Temple. 
As  there  were  candlesticks  and  lamps,  so 
there  were  snutlers  also  prepared  fur  these  in 
the  temple  of  the  Lord.  "  And  the  snurters 
were  snuflers  of  gold." 

1.  Snulfers.  The  use  of  snuffers  is  to  trim 
the  lamps  and  candles,  that  their  lights  may 
Bhine  the  brighter. 

2.  J?nuffi'rs,  you  know,  are  biting,  pinching 
things,  but  use  them  well,  and  they  will  prove 
not  only  beneOcial  to  tboso  within  the  house, 
hut  profitable  to  tho  lights. 

Snuffers,  you  may  say,  of  what  were  they  u 
typo? 

Avfr^r.  If  our  snuffs  are  our  auperfluitie«  of 
-s,  our  snufft-rs,  then,  are  those  right- 
'  .     'ofs,  rebukes,  and  admonitions  which 

Christ  has  ordained  to  be  in  his  house  for  good ; 
or,  as  the  ap6stle  hath  it,  for  our  e<litication; 
and  perhaps  Paul  alludes  to  these  when  he  bids 
•s  ribuke  tho  Cretans  .sharply,  that  they 
might  be  found  in  the  faith.  Tit.  i.  12,  13. 

As  who  should  say.  They  must  use  the  snuf- 
fers of  the  temple  to  trim  their  lights  withal, 
if  they  burn  not  well.  These  snuffers,  there- 
fore, are  of  great  ase  in  the  temple  of  Gixl, 
only,  OS  1  said,  they  mui>t  ueeils  be  used  wisely. 
U  is  not  for  every  fool  to  handle  snuffers  at  or 
«jM>nt  th"  ••nndlf*'*,  h'^t  pf'r!!:ip«,  iiixf«-:ul  of 
'  And 

•Ki'.d.. 

it    Gal.  VI.  I. 


My  reason  tells  me  that  ii  1  u«r  tli.sc  snuf-' 
fers  as  I  should,  I  must  not  onl^  eiideavniir  to 
take  the  superfluous  snuff  away,  but  so  to  do  it 
that  the  light  thereby  may  be  mendid;  wliich 
then  is  done  if,  as  the  ajuMtle  sailh,  "  1  use 
sharj)ness  to  edification,  and  not  for  destruc- 
tion." 

Are  not  the  seven  churches  in  Asia  culled  by 
the  name  of  caniilestick?  And  why  candle- 
stick if  they  were  not  to  hohl  the  cundh^?  And 
candles  must  have  simffi-rs  therewith  to  trim 
the  lights.  And  Christ,  who  is  our  true  Aaron, 
in  tiiosf  rebukes  which  he  gave  those  churches, 
alluding  to  these  snulVers,  did  it  that  their 
lights  might  shine  the  brighter.  Rev.  ii.  3. 

Wherefore,  as  he  used  them,  he  did  it  still 
with  caution  to  their  light,  that  it  might  not 
be  impaired.  For,  as  he  still  thus  trimmed 
these  lamps,  he  yet  encouraged  what  he  saw 
would  shine  if  helped.  He  only  nipped  tho 
snuff  away. 

Thus  therefore  he  came  to  them  with  these 
snuiFers  in  his  hand,  and  trimmed  their  lamps 
and  candlesticks.  Kev.  ii.  4, 20;  chap.  iii.  2,  ir). 

This  should  teach  ministers,  to  whom  it  be- 
longs under  Christ,  to  use  these  snuffers  well. 
Strike  at  the  snuff,  not  at  the  light,  in  all  your 
rebukes  and  admonitions ;  snnll'not  your  lam{)s 
of  a  private  revenge,  but  of  adi>sign  to  nourish 
grace  and  gifts  in  churches.  Thus  our  Lord 
himself  says  he  did  in  his  using  of  the.se  snuf- 
fers about  these  candlesticks.  "  As  many," 
.saith  he,  "as  I  love,  I  rebuke  and  cliasten  ;  be 
zealous,  therefore,  and  rei)ent." 

To  conclude:  Watchmen,  watch,  and  let  not 
your  snuffs  be  too  long,  nor  pull  them  off  w  ilh 
your  fingers  or  carnal  reasonings,  but  with 
godly  admonitions,  &c.  Use  your  snutlVrs 
graeioiLsly,  curb  vice,  nourish  virtue;  so  you 
will  use  them  well,  and  so  your  light  will  shine 
to  the  glory  of  God. 

XT.V,    nf  (f,e  Smiff-diihes  that  mr^   <'■'•"•   ">' 
Snuffers  in  the  Temple. 
As  there  were  snuffers,  so  there  wcr. 
snutf-disheii  in   the  temple;  "and  they 
also  made  of  gold."  Kx.  xxv.  28;  xxxvii.  2'.i; 
Num.  iv.  9.     The  snuff-dishes   were  ihmv  in 
which  the  snuffs  were  put  when  snuffetl  ofl, 
and  by  which  they  were  carrieil  forth  of  the 
temple.     They,  therefore,  as  the  snuilcnt  arc, 
are  of  great  u.se  in  th  "I. 

1.  Hy  them  the  g<>  ■  temple  is 
kept  from  being  ilaulted  by  tiie  ttnulfs. 

2.  Hy  them  ab«o  the  clean  hamls  of  those 
tliat  wunhip  there  are  kept  from  being  detjlcd. 


300 


BUNYAN'S  COMPLETE    WORKS. 


3.  By  them  also  the  stinks  of  the  snuffs  are 
soonest  suppi^ssed  in  the  temple,  and  conse- 
quently the  tender  noses  of  them  that  worship 
there  preserved  from  being  offended. 

Snuffs,  you  know,  are  daubing  things,  stink- 
ing things,  nauseous  things ;  therefore  we  must 
take  heed  that  they  touch  not  this  floor  on 
which  we  walk,  nor  defile  the  hands  which  we 
lift  up  to  God  when  we  come  to  worship  him. 
But  hpw  must  this  be  done  but  as  we  take 
them  off  with  the  snuffers  and  put  them  in 
their  snuff-dishes  ? 

Some  are  for  being  at  the  snuffs  with  their 
fingers,  and  will  also  cast  them  at  their  feet, 
and  daub  the  floor  of  God's  holy  house ;  but 
usually  such  do  burn  as  well  as  defile  them- 
selves. But  is  it  not  a  shame  for  a  man  to 
defile  himself  with  that  vice  which  he  rebuketh 
in  another?  Let  us,  then,  while  we  are  taking 
away  the  snuffs  of  others,  hate  even  the  gar- 
ment spotted  by  the  flesh,  and  labour  to  carry 
such  stink  with  the  snuff-dishes  out  of  the 
temple  of  God. 

Snuff-dishes,  you  may  say,  what  are  they  ? 

I  answer,  if  sins  are  the  snuffs,  and  rebukes 
and  admonitions  the  snuffers,  then  methinks 
repentance — or,  in  case  that  be  wanting,  the 
censures  of  the  Church — should  be  the  snufl- 
dishes. 

Hence  repentance  is  called  a  Church-cleans- 
ing grace,  and  tJie  censures  of  the  Church  a 
purging  out  of  the  old  leaven  and  making  it  a 
new  lump. 

Ah !  were  these  snuff-dishes  more  of  use  in 
the  churches,  we  should  not  have  this  man's 
snuff  defile  that  man's  fingers  as  it  doth.  Nor 
would  the  temple  of  God  be  so  besmeared  with 
these  snuffs  and  be  daubed  as  it  is. 

Ah !  snuffs  pulled  off  lie  still  in  the  temple 
floor,  and  there  stink  and  defile  both  feet  and 
fingers,  both  the  callings  and  conversations  of 
temple-worshippers,  to  the  disparaging  of  re- 
ligion and  the  making  of  religious  worship  but 
of  low  esteem  with  men ;  and  all,  I  say,  for 
want  of  the  due  use  of  these  snuffers  and  their 
snuff-dishes  there. 

Nay,  are  not  whole  churches  now  defiled 
with  those  very  snuffs  that  long  since  were 
plucked  off,  and  all  for  want  of  the  use  of  these 
gnuff-dishes  according  to  the  Lord's  command- 
ment ?  For  you  must  know  that  reproofs  and 
admonitions  are  but  of  small  use  where  repent- 
ance or  Church  censures  are  not  thereto  an- 
nexed. When  ministers  use  the  snuffers  the 
people  should  hold  the  snuft-dishes. 

Eouud   reproofs   for  sin,  when   they  light 


upon  penitent  hearts,  then  brave  woik  is 
done  in  the  Church ;  then  the  snuff  is  not  only 
pulled  away,  but  carried  out  of  the  temple  of 
God  aright,  &c. 

And  now  the  worship  and  worshippers  shine 
like  gold.  "As  an  earring  of  gold  a^id  an 
ornament  of  fine  gold,  so  is  a  wise  rcpniver 
upon  an  obedient  ear. " 

Ministers,  it  appertains  to  you  to  use  the 
snuffers,  and  to  teach  the  people  to  hold  he  . 
snuff-dishes  right.  Acts  xx.  20,  21 ;  1  Tim  iv. 
2.  We  must  often  be  snuffed  with  those  snuf- 
fers, or  our  light  will  burn  but  dimly,  our 
candle  will  also  waste :  pray,  therefore,  O  men 
of  God,  look  diligently  to  your  people.  Snuff 
them  as  you  see  there  is  need,  but  touch  not 
their  snuff  with  your  white  fingers;  a  little 
smutch  on  you  will  be  seen  a  great  way.  Re- 
member also  that  you  leave  them  nowhere 
but  with  those  snuff-dishes,  that  the  temple 
may  be  cleared  of  them. 

Do  with  the  snuff  as  the  neat  housewife  doth 
with  the  toad  which  she  finds  in  her  garden. 
She  takes  the  fork  or  a  pair  of  tongs,  and 
therewith  doth  throw  it  over  the  pales.  Cast 
them  away,  I  say,  with  fear,  zeal,  care,  revenge, 
and  with  great  indignation.  2  Cor.  vii.  11. 
And  then  your  Church,  your  conversation, 
your  fingers,  and  all  will  be  kept  white  and 
clean. 

XLVI.    Of  the  Golden  Tongs  belonging  to  the 
I  Temple. 

There  were  also  tongs  of  gold  used  in  the 
temple  of  old.  1  Kings  vii.  49. 

1.  These  tongs  were  used  about  the  altar  to 
order  the  fire  there. 

2.  They  were  used  too  about  the  candlestick, 
and  therefore  called  his  tongs. 

3.  Perhaps  there  were  tongs  for  both  these 
services,  but  of  that  the  word  is  silent. 

But  what  were  they  used  about  the  candle- 
stick to  do  ? 

Answer.  To  take  holy  fire  from  off  the  altar 
to  light  the  lamps  withal.  For  the  fire  of  the 
temple  was  holy  fire,  such  as  at  first  was  kin- 
dled from  heaven,  and,  when  kindled,  main- 
tained by  the  priests,  and  of  that  the  lamps 
were  lighted.  Lev.  ix.  24. 

Nor  was  there  upon  pain  of  death  any  other 
fire  to  be  used  there.  Lev.  x.  1.  These  tongs, 
therefore,  were  used  to  take  fire  from  off  the 
altar  to  light  the  lamps  and  candlesticks  withal. 
For  to  trim  the  lights  and  to  dress  the  lamps 
was  Aaron's  work  day  by  day.  "He  shall 
light  and  order  the  lamps  upon  the  pure  can- 


SOLDMnX-S   TEMI'Li:  srilUTrMJZF.D. 


30! 


(11  IS  tick  hi  fore  llie  l^inl,  and  Aaron  dul  so: 
he  lij;hti<l  the  .seven  lamps  thereof,  jis  the 
Lord  oontiiiaiided  Moses." 

What  is  a  lanip  or  caiullestjek  to  us  if  there 
be  not  light  thereon?  aiid  how  lighted  without 
fire?  and  how  shall  we  take  up  coals  to  light 
the  lamps  withal  if  we  have  not  tongs  pre- 
pareil  for  that  purpose? 

With  tiitse  tongs  fire  also  wius  taken  from  oflT 
the  altar  and  put  into  the  eensers  to  burn  sweet 
ineen^e  with  before  the  Lord.  The  tongs, 
then,  were  of  great  use  in  the  temple  of  the 
Lord. 

Hut  what  were  the  tongs  a  type  of? 

The  altar  was  a  type  of  Christ,  the  fire  of 
the  Holy  (Jhost;  anil  these  tongs  were  a  type 
>f  that  holy  hand  of  (.Jod's  grace  by  which  the 
'>als,  or  several  dispensations  and  gifts  of  this 
I  loly  Ghost,  are  taken  and  given  to  the  Church 
and  to  her  members  for  her  work  and  proijt  in 
til  is  world. 

Tongs,  we  know,  are  use<l  instead  of  fingers; 
wherefore  Aaron's  golden  tongs  were  a  typo  of 
•  '  •       -       Men  fingers.  Song  v.  14. 

i-  I      :  -uith.  That  one  of  the  seraphims  flew 

to  him  with  a  live  coal  in  his  hand,  which  he 

had  taken  with  the  tongs  from  oil"  the  altar. 

Here  the  type  and  antitype — to  wit,  tongs  and 

hand — are    put    together.    I.sa,    vi.      But   the 

prophet  Kzekiel,  treating  of  like  matters,  quite 

waives  the  type,  the  tongs,  and  speaketh  only 

"i  this  holy  hand.     "  And  he  spake  to  the  man 

lOthed  with  linen,  and  said,  (Jo  in  between 

lie  wheoU  under  the  cherub,  (where  the  mer- 

y-seat  stood,  where  God  dwelt,)  and  fill  thy 

liand  with  coals  of  fire  from  between  the  cheru- 

biiiis." 

Tlm.s  you  see  our  golden  tongs  are  now  turned 
into  ft  golden  hand — into  the  golden  hand  of 
the  man  clothed  in  linen,  which  is  JctiiLsChn.st, 
who  at  his  a.scension  received  of  CJod  the  Father 
the  Spirit  in  all  fulness,  to  give,  as  his  divine 
wisdom  knew  w:is  best,  the  several  coals  or 
disjtcnsations  thereof  unto  this  Church,  for  his 
!>;nisonnd  her  iiiifieation.  Matt.  iii.  11  ;  ActMii. 

It  is  by  this  hand  also  that  this  holy  fire  is 
.  ut  into  our  cen-sers.     It  i.n  this  hand  nl.4o  that 

'■      this  coal  wherewith  to  touch  the  lips  of 

■<TH  that  their  words  may  warm  like  fire; 

•I  that  the  Spirit  is  given 

;rns  of  their  holy  prayerx. 

It   wiLH  ■    that   fire  in  the  temple 

-liould  Ix'  i  ,  .  t"  by  golden  tongs,  by  the 
Holy  OhoMt,  by  the  i;oldcn  hand  of  Christ's 
(Crare,  for  that  can  wittingly  dispwc  of  it,  tic- 
eording  an  men  :ind  things  are  placed,  and  to 


do  and  be  done  in  the  churches.  Wherefor«  he 
adds,  "And  one  cherub  stretched  forth  his 
hand  from  between  the  cherubims  unto  the 
fire  that  was  between  the  cherubims,  and  t«»ok 
thereof  and  put  it  into  the  hands  of  him  that 
was  clotheil  with  linen,  who  took  it  and  went 
out." 

IJy  this  hand,  then,  by  this  man's  hand,  the 
coals  of  the  altar  are  disposed  of,  both  to  iho 
lamps,  the  candlesticks,  the  censers,  and  tlie 
lips  of  ministers  according  to  his  own  go-nl 
pleasure.  And  of  all  this  were  the  tongs  in 
the  temple  a  type. 

XL VII.    Of  the  Alhir  nf  TiirruM  in  (he  Jhnple. 

The  altar  of  incense  was  made  first  for  the 
tabernacle,  and  that  of  shittim  wood,  but  it 
wa.s  made  for  the  temple  of  cedar;  and  it  was 
to  be  set  before  the  veil,"thatis,  by  the  ark 
of  the  testimony,  before  the  meny-seat,  that 
is,  at  the  entering  of  the  holiest,  but  not  with- 
in. And  the  priest  wius  to  apj>roach  it  every 
morning,  which,  its  to  the  holiest,  he  might  not 
do.  Hesides,  when  he  went  in  to  make  an  atone- 
ment, he  was  to  take  fire  from  off  that  altjir  to 
burn  his  incen.sc  within  the  holy  place.  Ex. 
XXX.  4-11. 

It  was  called  the  "golden  altar,"  because  it 
was  overlaiil  with  pure  gold.  This  altar  was 
not  for  burnt-ofiering,  as  the  brazen  altar  wils, 
not  for  the  meat-ofiering,  nor  the  drink-oflVr- 
ing,  buttobuni  incense  thereon,  (ver.  7,)  which 
sweet  incense  was  a  type  of  the  grace  of  prayer. 
Ps.  cxii.  2. 

2.  Incense,  or  that  called  incen.sc  here,  was 
not  a  simple,  but  a  compound,  made  up  of 
.sweet  spices  called  "Stacte,"  "Onycha,"  and 
"Galbanum."  These  three  may  answer  to 
these  three  parts  of  this  duty — to  wit,  prayer, 
supplication,  and  intercession. 

3.  This  incense  was  to  be  burned  upon  the 
altar  every  morning— upon  that  altar  which 
was  calletl  "the  altar  of  incense,"  which  was 
before  the  veil — to  show  that  it  is  our  duly 
everv-  morning  to  make  our  prayer  to  Gotl  by 
Jesus  Christ  before  the  veil— that  is,  before  the 
door  of  heaven,  and  there  to  seek,  kniK-k,  and 
ask  for  what  we  need,  according  to  the  word. 
Luke  xi. 

j       4.  This   incense   was   to   be 

I  morning,  to  show  how  he  contii 

I  ing  for  us,  and  also  that  all  true  praise  ol  men 

to  God  is  by  the  work,  the  renewetl  work,  of 

the  Holy  (ihost  upon  our  heartn.  Horn.  viii.  SC 

5.  Incense,  as  you  see,  was  made  of  awoet 

«j)ices,  such  OS  were  gummy,  and  so  apt  ti  bvrv 


302 


BUNTAN'S  COMPLETE   WORKS. 


with  a  smoke,  to  show  that  not  cold  and  flat, 
but  hot  and  fervent,  is  the  prayer  that  flows 
from  the  Spirit  of  faith  and  grace. 

6.  The  smoke  of  this  incense  was  very  sweet 
and  savoury,  like  pleasant  perfume,  to  show 
how  delightful  and  acceptable  the  very  sound 
and  noise  of  right  prayer  is  unto  the  nostrils 
of  the  living  God,  because  from  a  broken  heart, 
Ps.  li.  17 ;  Song  ii.  14. 

7.  This  incense  was  to  be  offered  upon  the 
gulden  altar,  to  show  us  that  no  prayer  is  ac- 
cepted but  what  is  directed  to  God  in  the  name 
of  his  holy  and  blessed  Son  our  Saviour.  1  Pet. 
ii.  5;  Heb.  xiii.  15. 

8.  They  were  commanded  to  bum  incense 
every  morning  upon  this  altar,  to  show  that 
God  is  never  weary  of  the  godly  prayers  of  his 
people.  It  also  showeth  that  we  need  every 
day  to  go  to  God  for  fresh  supplies  of  grace  to 
carry  us  through  this  evil  world. 

9.  Thia  altar,  though  it  stood  without  the 
veil,  to  teach  us  to  live  by  faith,  and  to  make 
use  of  the  name  of  Christ,  as  we  find  it  re- 
corded in  the  first  temple,  yet  was  placed  so 
nigh  unto  the  holiest  that  the  smell  of  the 
smoke  might  go  in  thither,  to  show  that  it  is 
not  distance  of  place  that  can  keep  the  voice 
of  true  prayer  from  our  God,  the  God  of  heav- 
en, but  that  he  will  be  taken  with  what  we  ask 
for  according  to  his  word. 

It  stood,  I  say,  nigh  the  veil,  nigh  the  holi- 
est ;  and  he  that  burnt  incense  there  did  make 
his  approach  to  God.  Hence  the  Psalmist, 
when  he  speaks  of  praying,  saith,  "  It  is  good 
for  me  to  draw  nigh  unto  God." 

10.  This  altar  thus  placed,  did  front  the  ark 
within  the  veil,  to  put  us  in  mind  that  the  law 
is  kept  therein  from  hurting  us ;  to  let  us  know 
also  that  the  mercy-se.at  is  above,  upon  the 
ark,  and  that  God  doth  sit  thereon,  with  his 
pardon  in  his  hand  to  save  us.  Oh  what  speak- 
ing things  are  types,  shadows,  and  parables,  had 
we  but  eyes  to  see,  had  we  but  ears  to  hear ! 

He  that  did  approach  the  altar  with  incense 
of  old  aright  (and  then  he  did  so  when  he  ap- 
proached it  by  Aaron,  his  high  priest)  pleased 
God ;  how  much  more  shall  we  have  both  per- 
son and  prayers  accepted,  and  a  grant  of  what 
we  need,  if  indeed  we  come  as  we  should  to 
God  by  Jesus  Christ ! 

But  take  heed  you  approach  not  to  a  wrong 
altar ;  take  heed  also  that  you  come  not  with 
strange  fire,  for  they  are  dangerous  things,  and 
cause  the  worshippers  to  miss  of  what  they 
would  enjoy.  But  more  of  this  in  the  next 
particular. 


XL VIII.  Of  the  Golden  Censers  btkmginq  to 
the  Temple. 

There  was  also  golden  censers  belonging 
to  the  temple,  and  they  were  either  such  aa 
belonged  to  the  sons  of  Levi  in  general,  or 
that  were  for  Aaron  and  his  sons  in  special,  as 
Num.  xvi.  16,  17,  18. 

The  censers  of  the  Levites  were  a  type  of 
ours,  but  the  censer  of  Aarcn  was  a  tj-pe  of 
Christ's. 

The  censers,  as  was  hinted  before,  were  fox 
this  use  in  the  temple :  namely,  to  hold  the 
holy  fire  in  on  which  incense  was  to  be  burned 
before  the  Lord.  Lev.  x.  1. 

The  censers  were  then  types  of  hearts. 
Aaron's  golden  one  was  a  type  of  Christ's 
golden  heart,  ajid  the  censers  of  the  Levites 
were  types  of  other  worshippers'  hearts. 

The  fire  also  which  was  put  therein  was  a 
type  of  the  spirit  by  which  we  pray,  £.nd  the 
incense  that  burnt  thereon  a  type  of  our  desires. 

Of  Christ's  censer  we  read  in  Eev.  viii., 
which  is  always  filled  with  much  incense — that 
is,  with  continual  intercessions  which  he  ofTereth 
to  God  for  us;  and  from  whence  also  there 
always  goes  a  cloud  of  sweet  savour,  covering 
the  mercy-seat. 

But  to  speak  of  the  censers,  and  fire,  and  in- 
cense of  the  woi*shippers ;  for  albeit  they  were 
all  put  under  one  rule,  that  is,  to  be  according 
to  law ;  yet  oftentimes  as  were  the  worshippers 
such  were  the  censers,  fire,  and  incense. 

1.  Hence  *he  two  hundred  and  fifty  censers 
with  which  Korah  and  his  company  offered 
are  called  the  censers  of  sinners :  for  they  came 
with  wicked  hearts  there  to  burn  incense  be- 
fore the  Lord.  Num.  xvi.  17,  37. 

2.  Again,  as  the  censers  of  these  men  were 
called  the  censers  of  sinners,  showing  they 
came  at  that  time  to  God  with  naughty  hearts, 
so  the  fire  that  was  in  Nadab  and  Abihu's  cen- 
sers is  called  strange  fire,  which  the  Lord  com- 
manded them  not.  Lev.  x.  1. 

3.  This  strange  fire  was  a  type  of  that  strange 
spirit,  opposed  to  the  Spirit  of  God,  in  and  by 
which,  notwithstanding,  some  adventure  tc 
perform  worship  to  God. 

4.  Again,  as  these  censers  are  called  the  cen- 
sers of  sinners,  and  this  fire  called  strange  fire, 
so  the  incense  of  such  is  also  called  strange, 
and  it  is  said  to  be  an  abomination  unto  God. 
Ex.  XXX.  9. 

Thus  you  see  that  both  the  censers,  fire,  and 
incense  of  some  is  rejected,  even  as  the  heart, 
spirit,  and  prayer  of  sinners  are  an  abomina- 
tion unto  God. 


SOLOMON'S   TEMPLE  SPIRITUA 


But  there  were  besides  tlieso,  true  cense r><, 
hi>ly  fire,  and  sweet  incense  among  the  wor- 
shippers in  the  temple,  and  their  service  wjus 
acceptt.'d  hy  Aaron  their  high  priest;  for  that 
was  through  the  faith  of  Christ,  and  tliese  were 
a  type  of  t>ur  true  Gospel  worshippers,  who 
come  with  holy  hearts,  the  holy  spirit,  and 
holy  df-^ircs  before  their  God  l)y  their  Uedi'em- 
er,  Thesf  are  a  perfume  in  his  nose.  "The 
prayers  of  the  upright  is  liis  delight.  David's 
prayer  went  up  like  incense,  and  the  lifting  up 
of  his  hands  as  the  evening  sucrifice." 

Let  them,  then,  that  pretend  to  worship  he- 
fore  God  in  his  holy  temph>,  look  to  it  that 
both  their  censers,  fire,  and  incciisf,  heart, 
spirit  and  desin^  he  .such  :ts  the  woril  re<juires, 
lest,  instead  of  receiving  of  gracious  returns 
from  the  Go*l  of  heaven,  tlieir  censers  be  laid 
up  ngain.st  them ;  lest  the  fire  of  God  devour 
them,  and  their  incense  become  an  idjomina- 
tion  to  him,  jus  it  happened  to  those  niade 
nienti«>n  of  before. 

But  it  is  said  the  censers  of  Korah  and  his 
company  were  hallowed. 

Anstcer.  So  is  God's  worship,  which  is  .so  his 
by  ortlination,  yet  even  that  verj-  worship  may 
be  spoiled  by  man's  transgressions.  Prayer  is 
God's  ordinance,  but  all  prayer  is  not  accepted 
of  G<mI.  We  must  then  distinguish  between 
the  thing  commandetl  and  our  using  of  that 
thing,  nie  temple  wjis  Gml's  house,  but  was 
abused  by  the  irreverence  of  these  that  wor- 
8hip[>ed  there,  even  to  the  demolishing  of  it. 

A  golden  censer  is  a  gracious  heart,  heavenly 
fire  is  the  Holy  Ghost,  and  sweet  incense  the 
effectual,  fervent  prayer  of  faith.  Have  you 
these?  These  (Jod  expects,  an<l  these  you  must 
have  if  ever  your  jHirsoiw  or  performatlces  be 
of  God  accepted. 

XI. IX.   0/  the  Gohlen  S}w»ij<  of  the  Trmple. 

1.  The  golden  spoons  belonging  to  the  tem- 
ple were  in  number,  accc»rding  to  Moses,  twelve, 
answering  in  the  twelve  tribes.  Hut  when  the 
temple  wa.««  built  I  suppose  there  were  more, 
because  of  the  number  of  the  basons.  Num. 
rii. 

2.  T  ..ns,  as  I  supimse,  were  for  the   i 
wor-                    1   the  temple  to  eat  that  broth 
withai  wherein  the  trespass-oflV-rings  were  boil-  i 
ed ;  for  which  puri»<«e  there  were  several  cal- 
dr  )ns  hanged  in  the  cement  of  that  court  called 
the  priests'  to  boil  them  in. 

3.  Now  in  that  he  saith  here  were  sp<x>n«,  ; 
vhat  is  it  but  that  there  are  also  babes  in  the  i 
temple  of  the  Lord.    There  was  broth  for  babett  I 


t  the 


as  well  as  meat  for 
broth  withal. 

4.  True,  the  Gospel  being  more  excellent 
than  the  law,  doth  change  the  term,  and.  in- 
stead of  broth,  saith  there  is  milk  for  babes. 
Hut  in  that  he  saith  milk,  he  insinuates  here 
are  spoons  for  cliil.irt  n  in  the  Church. 

T).  "  I  could  not,"  saith  Paul  to  them  M 
Corinth,  "  speak  to  you  as  unto  spiritual,  but 
as  unto  carnal,  even  w  hnto  babes  in  •Christ. 
I  have  fed  you  with  milk  ami  not  with  meat , 
for  hitherto  ye  were  not  able  to  bear  it,  neither 
yet  now  arc  ye  able." 

().  See,  hero  were  need  of  «|ioons.  Milk  ia 
spoon  meat;  for  here  were  those  which  could 
not  feed  themselves  with  milk ;  let  them  then 
that  are  men  eat  the  strong  ujcat.  "  For  every 
one  that  uscth  milk  is  unskilful  in  the  won!  of 
righteousness,  for  ho  is  a  babe.  For  strong 
meat  belongcth  to  them  that  arc  of  full  age, 
Avho  by  reason  of  use  have  their  senses  exer- 
cised to  discern  both  good  and  evil." 

7.  Spoons,  you  know,  are  to  feed  us  with 
weak  and  thin  food,  even  with  that  which 
best  suiteth  with  weak  stomachs  or  with  a 
babyish  temper.  Hence  as  the  strong  man  is 
op[)osed  to  the  weak,  so  the  milk  is  opposed  to 
the  .strong  meat. 

8.  So,  then,  though  the  babe  in  Chri.st  is 
weaker  than  the  man  in  Christ,  yet  is  he  not 
by  Christ  left  unprovided  for;  for  here  is  milk 
for  babes,  and  sp<X)n3  to  eat  it  with.  All  this 
is  taught  us  by  the  spoons;  for  what  need  is 
here  of  spoons  where  there  is  nothing  to  eat 
but  strong  meat? 

9.  Habes,  y(»u  know,  have  not  only  babyish 
stomachs,  but  also  l>jibyish  tricks,  and  must  be 
dealt  withal  as  babes;  their  childish  talk  and 
froward  carriages  must  be  borne  withal. 

10.  Sometimes  they  cry  for  nothing,  yea, 
ancl  count  them  for  their  foes  which  rebuke 
their  childish  toys  and  ways.  All  which  the 
Church  nnist  bear,  becau.sc  they  are  GimI'ii 
babes;  yea,  they  must  feed  them  too:  for  if  he 
has  found  them  milk  and  spoons,  it  is  that 
they  may  bo  itA  therewith,  and  live:  yea, 
grown  ministers  are  G<h1's  nurnes,  wherefore 
they  must  have  a  lap  to  lay  them  in  "  '  ■* 
to  dandle  them  upon,  and  sjxMdi.H  t-  i 
with. 

11.  Nor  are  the  babes  without  their  use  ia 
the  Church  of  God;  for  he  commnn«U  that 
tliey  be  brought  to  cr>*  with  the  congregation 
iK'fore  the  l/ord  for  mercy  f«»r  the  land.  Joel 
ii.  K). 

12.  IncenKC,    I   told    you,   wm    a    type   U 


S04 


BUyVAXS  COMPLETE    WORKS. 


prarcrs,  and  the  spoons,  in  the  time  of  Moees, 
were  presented  at  the  temple  full  of  it;  per- 
haps to  show  that  God  will,  with  the  milk 
which  he  has  provided  for  them,  give  it  to 
them  as  a  return  for  their  cr>!ng  to  him,  even 
as  the  nurse  gives  the  cr.  '  and  milk. 

13.  You  know  the  m;  i  for  when 
the  child  is  crjing,  as  we  say  to  stop  its  mouth 
with  it.  O  babes,  did  vou  but  cry  soundly, 
God  RTOuld  give  you  yet  more  milk. 

14.  But  what  were  these  golden  spoons  a 
type  of? 

I  answer.  If  the  milk  is  the  juice  and  con- 
solation of  the  word,  then  the  spoons  must  be 
those  soft  sentences  and  golden  conclusions 
with  which  the  ministers  feed  their  souls  by 
it.  I  have  fed  you,  saith  Paul,  with  the  milk 
of  the  word:  saith  Peter,  even  as  you  have 
been  able  to  bear  it. 

15.  And  this  is  the  way  to  strengthen  the 
weak  hands  and  to  confirm  the  feeble  knees. 
This  is  the  way  to  make  them  grow  to  be  men 
who  now  are  but  as  iu£ants  of  days.  Thus  a 
little  one  may  become  a  thousand,  and  a  small 
one  a  strong  nation.  Yea,  thus  in  time  you 
may  make  a  little  child  to  jostle  it  with  a 
leopard,  yea,  to  take  a  lion  by  the  head ;  yea, 
thus  you  may  embolden  him  to  put  his  hand 
to  the  hole  of  the  asp  and  to  play  before  the 
den  of  the  cockatrice.  Isa.  xi.  6,  7,  8. 

Who  is  most  stout  was  once  a  babe;  he  that 
can  now  eat  meat  was  sometimes  glad  of  milk 
and  to  be  fed  with  the  spoon.  Babes  in  Christ 
:"  "      '       ■     "  nor  overlooked ; 

I.  .ad  spoons  to  eat 

it  wiiii,  liiai  iiicY  may  grow  up  to  be  men  be- 
fore him. 

1j.  0/  the  Bowii  and  Batons  hdongmg  to  the 
Temple. 
As  there  were  spoons,  so  there  were  bowk 
and  baso.'is  Wion^-ing  to  the  temple:  some  of 
these  were  of  gold  and  some  of  silver;  and 
when  they  were  put  together  their  number  was 
four  hundred  and  fortj'.  These  you  read  of  in 
Ezra  i.  10.  The  bowb  or  basons  were  not  to 
wash  in,  as  was  the  sea  and  lavers  of  the  tem- 
ple; they  were  rather  to  hold  the  messes  in 
which  the  priests  at  their  holy  feasts  did  use 
to  set  before  the  people.  This  being  so,  they 
were  tjpes  of  that  portion  of  faith  by  which, 
or  by  the  measure  of  which,  every  man  re- 
ceives of  the  holy  food  for  the  n 
of  his  soul.  Fnr  a>5  a  man.  had  he-  . 
mes-  -  uis  I,taiiu, 

caai.  ,    :-i  will  bear. 


so  neither  can  the  child  of  God,  when  he  come 
to  worship  in  the  temple  of  God,  receive  the 
good  things  that  are  there  beyond  the  "  por- 
tion of  his  £iith,"  or,  as  it  is  in  another  place, 
"according  to  the  ability  which  God  giveth." 

And  hence  it  is  at  the  selfsame  ordinance 
some  receive  three  times  as  much  as  others  do. 
for  that  their  bowl — I  mean  their  faKh — is 
able  to  receive  it.  Yea,  Benjamin's  mess  was 
five  times  as  big  as  was  the  mess  of  any  of  hiis 
brethren;  and  so  it  is  with  some  saints  while 
they  eat  with  their  brother  Joseph  in  the 
house  of  the  living  God- 
There  are  three  go  to  the  same  ordinance, 
and  are  all  of  them  believers,  who,  when  they 
come  and  compare  notes,  do  find  their  receiv- 
ings are  not  of  the  same  quantity. 

One  says,  I  got  but  little;  the  other  says,  It 
was  a  pretty  good  ordinance  to  me;  the  third 
says,  I  was  exceeding  well  there.  A\Tiy  to  be 
sure,  he  that  had  but  linle  there  liad  there  but 
little  faith,  but  great  faith  in  him  would  have 
received  more.  He  had  it  then  according  to 
the  largeness  of  his  bowl,  even  "  according  to 
his  faith,  even  as  God  hath  dealt  to  every  man 
the  measure  of  faith."  Mark,  faith  b  a  cer- 
tain measure,  and  that  not  only  as  to  its  de- 
gree, but  for  that  it  can  receive,  retain,  or  hold 
what  b  put  in  it. 

So,  then,  here  it  is  no  matter  how  much  milk 
or  holy  broth  there  is,  but  how  big  Ls  thy  bowl, 
thy  faith.  Little  bowls  hold  but  little,  nor 
canst  thou  receive  but  as  thy  faith  will  bear, 
(I  speak  now  of  God's  ordinary  dc-aling  with 
his  people;)  for  so  he  saith  in  his  word,  "Ac- 
cording to  thy  faith  be  it  unto  thee." 

If  a  man  goeth  to  the  ocean  for  water,  let 
him  carry  but  an  egg-«hell  with  him,  and  with 
t'       '  "         '    '  ..Hon  home.     I  know 

i:  -  have  a  promise  of 

being  uiitoc  like  ii»c  i>owIs  of  the  altar;  but 
still  our  mess  must  be  according  to  our  irie;i.^- 
ure,  be  that  small  or  be  it  greats  The  same 
prophet  saith  again.  The  saints  shall  be  filled 
like  bowls,  as  the  comers  of  the  altar ;  which, 
though  it  supposes  an  enlargement,  yet  it  must 
be  confined  to  the  measure  of  faith  which  is 
provided  for  its  reception.  Zech.  ix.  lo ;  xiv,  2. 
And  suppose  these  bowls  should  signify  the 
promises,  though  the  saints,  not  the  promises, 
are  compared  to  them,  because  they,  not  prom- 
ises, are  the  subjects  of  faith;  yet  it  is  the 
'  -e  by  our  measure  of  faith  in  that  that  is 
-.ang  to  our  souls. 
\Vi.cn  Ahasuerus  made  a  feast  to  his  sub- 
jects they  drank  their  wine  in  bowls.    They 


SOLOMOyS   TEMPLE  SPIRITUALIZED. 


305 


did  not  drink  it  by  the  largeness  of  the  vessel 
whence  they  drew  it,  but  according  to  their 
health  and  as  their  stomachs  would  ho  receive 
it.  Flsth.  i. 

Thy  faith,  then,  is  one  of  the  bowls  or  basons 
of  t  .  by,  or  acconling  to  which,  thou 

re*.-.  V  mess  whou  sitting   fea>ting  at 

the  table  of  li<xl. 

And  observe,  all  the  bowls  were  not  made  of 
fold,  as  all  faith  is  not  of  a  saving  sort.  It  is 
the  gulden  faith  that  is  right ;  the  silver  bowls 
were  of  an  inferinr  sort.  Rev.  iii.  18. 

Some,  I  saN  Iden  faith;  all  faith  is 

not  so.     \\\\'  k  to  it,  soul,  that  thy 

bowl,  thy  faith,  be  golden  faith,  or  of  the  best 
kind.  Look,  I  say,  after  a  good  faith  and 
great,  for  a  great  faith  receives  a  great  mess. 

Of  oil  I   '  did  use  to  tarr)'  their  bowls 

in   their  i    tliey  went  to  a  door  for 

alms.     (  ".  i-re  but 

J  little,  til.  _  -.  though 

the  charity  of  the  giver  was  large.  Yea,  the 
greater  the  charity  the  larger  the  loss,  because 
the  beggar's  bowl  was  too  little.  Mark  it  well, 
it  is  ofitimes  thus  in  the  matters  of  our  God. 

Art  thou  a  Wggar,  a  beggar  at  God's  dot)r, 
be  sure  thou  getlest  a  great  bowl,  for  as  thy 
bowl  is,  so  will  be  thy  mess.  "Accordintr  to 
thy  faith,"  saith  he,  "be  it  unto  thee."' 

LI.    0/  the  Flagons  and  C\tp»  of  the  Temple. 

The  next  things   to  '  i'red  are  the 

flagons  and  cups  of  tii  ,  <tf  thi-se  we 

read  in  I  Chron.  xxviii.  17 ;  Jer.  Iii.  ly. 

These  were  of  great  use  among  the  Jews, 
especially  on  their  feasting-clays,  as  their  sab- 
baths, new  moons,  and  the  like.  Lev.  xxiii.  13. 

For  instance,  the  day  that  David  danced  be- 
fore the  ark    : 
even  to  the  w  . 

to  the  women  as  to  ihe  men,  to  ever>-  m:ui  a 
cake  of  bread,  a  good  piece  of  !!■  ^li  ;iinl  ;i 
tUgon  of  wine.  2  Sam.  vi.  19. 

"  In  this  mountain" — that  is,  in  i-.ty  I'luj 
typii'Jillv— *«aith  the   jtmjihet,  "shall  tlie  Lxri 
of   : 
thiii 

lull  of  marrow,  of  wine  on  the  leea  well  re- 
fined." 

I  lu-^e  are  feasting-times,  the  times  in  which 
our  l>>rd  use«i  to  !   . 
cHlnr.  nn<l  in  wh. 

his    banotT    over    her    hc^id    iu    love. 

The  Church  of  t^rist,  alaii  I  is  of  herself  a 
•ry  sickly,  puling  thing,  a  woman,  a  weaker 
20 


vessel ;  but  how  much  more  must  she  net?ds  be 

so  weak  when  she  is  sick  of  love  I     Then  she 

indeed  has  need  of  a  draught,   for  she  now 

sinks,  and  will  not  eUe  be  8Up[>orted :  "  Stay 

nie  with  flasrons,"  saith  she,  "  and  comfort  me 

with  -       r  I  am  sick  of  love." 

Tl  u^,  therefore,  were  types  of  those 

feastings  and  of  those  large  drnughts  of  divine 

love   that   the    Lord   Jesus  draweth    for   and 

giveth  to  his  s|M)U8e  in  those  days  that  he  feast- 

eth  with  her;  for  then  he  saith,  "Drink,  yea, 

drink  abundantly,  O  beloved."     This  he  doea 

to  cheer  her  up  under  the  hours  <>r  <ui 

dejection;  for  now  "new  corn  in  ng 

men  cliyerful,  and  new  wine  the  maids.'    l*rov. 

xxxi.  G,  7. 

As  there  were  flagons,  so  there  were  cufw ; 

and  they  are  c:illed  cujw  of  consolation  and 

cujw  of  salvation,  because,  as  I  said,  they  were 

they  by  which  God,  at  his  fea-«tings  with  his 

people,  or  when  he  suppcth  with  them,  giveth 

out  the  more  large  draughts  of  his  love  unto 

his  saints,  to  revive  the  spirits  of  the  humble 

I  and  to  revive  the  hearts  of  the  contrite  ones. 

'  At  these  times  God  made    David's  cup   run 
I  ... 

j  over.     For  we  are  now  admitted,  if  our  faith 

,  will  K'ar  it,  to  drink  freely  into  his  grace,  and 

to  be  merry  with  him.  Ps.  xxiii.  5;  Luke  xv. 

22,  24. 

This  is  that  to  which  the  apastle  alludetb 

I  when   he  saith,   "  Be  not  drunk  with  wine, 

wherein  is  excess,  but  be  ye  filk-d  with  the 

Spirit;  speaking  to  yourselves  in  psalms  and 

hymns  and  spiritual  songs,  >inging  and  making 

j  mel<j<ly  in  your  hearts  unto  the  Lord." 

I       For  the  cups,  as  to  their  use  in  the  general, 

I  understand  them  as  of  the  bowls  made  mention 

I  of  before.     For  assurances  are  the  blooms  and 

(lowers   of    faith,    not   always   on    it,   tliougli 

usually  on  feasting-days  it  is  so.     So  the  de- 

I  greea  of  the  one  is  still  according  to  the  me:i»- 

ure  of  the  other.  Eph.  v.  18;  Jam.-  v. ;  Hum. 

XV.  13. 

LI  I.    0/  the  Chargtrt  of  the  Temple. 
In   the   tabernacle  they  had  but  twelve  of 
them,  anil  they  were  made  of  •iher;  t<ut  in  th** 
temjtle  they  ha«l  in  all  a  th< 
j  The  thirty  were  made  of  ^ 
]  were  made  of  silver.  Num.  vii.  7. 

■f  '    -r.-ni  were  not  for  ust-s  .  ■■...... -i 

-  I  take  it.  they  were  those  in 

wh.  "  ■  ■■■^ 

■  wer.  '*» 

before  God  in  hw 
'        T'"'.  •"••-tt    \..ii    I  I  \..u.  v>aj  oppo 


306 


BUNYAN'S  COMPLETE   WORKS. 


site  to  milk ;  and  so  are  these  chargers  to  the 
bowls,  and  cups,  and  flagons  of  the  temple. 

The  meat  was  of  two  sorts,  roast  or  boiled. 
Of  that  which  was  roasted  was  the  passover  ; 
and  of  that  which  was  boiled  were  the  trespass- 
offerings.  "Wherefore,  concerning  the  pass- 
over  he  saith,  "  Eat  not  of  it  raw,  nor  sodden 
at  all  in  water,  but  roast  with  fire;  his  head 
with  his  legs,  and  with  thepurtenance  thereof." 

This  roast  meat  was  a  type  of  the  body  of 
Christ  as  suffering  for  our  sins,  the  which, 
when  it  was  roast,  was  and  is  dressed  up  in 
chargers,  and  set  before  the  congregations  of 
the  saints. 

But  what  were  the  chargers  a  type  of? 

I  also  ask,  In  what  chargers  our  Gospel 
passover  is  now  dressed  up  and  set  before  the 
people?  Is  it  not  in  the  evangelists,  the 
prophets,  and  epistles  of  the  apostles  ?  They 
therefore  are  the  chargers  and  the  ordinance 
of  the  supper ;  in  these  also  are  the  trespass- 
offerings,  with  what  is  fried,  in  pans,  mystically 
prepared  for  the  children  of  the  Highest. 

And  why  might  they  not  be  a  type  of  Gos- 
pel sermons  ?  I  answer,  I  think  not  so  fitly, 
for,  alas !  the  best  of  sermons  in  the  world  are 
but  as  thin  slices  cut  out  of  those  large  dishes. 
Our  ministers  are  the  carvers,  good  doctrine  is 
the  meat,  and  the  chargers  in  which  this  meat 
is  found  are  the  holy  canonical  Scriptures,  &c., 
though,  as  I  said,  most  properly  the  Xew  Tes- 
tament of  our  Lord  and  Saviour  Jesus  Christ. 

There  is  in  these  chargers  not  only  meat, 
but  sauce  (if  you  like  it)  to  eat  the  meat 
withal ;  for  the  passover  there  are  bitter  herbs 
or  sound  I'epentance;  and  for  other,  as  the 
thank-offerings,  there  is  holy  cheerfulness  and 
prayers  to  God  for  grace.  All  these  are  set 
forth  before  in  the  holy  Scriptures,  and  pre- 
sented to  us  thereby  as  in  the  golden  chargers 
of  the  temple.  He  that  will  scoff  at  this,  let 
him  scoff.  The  chargers  were  a  type  of  some- 
thing ;  and  he  that  can  show  a  fitter  antitype 
than  is  here  proposed  to  consideration,  let  him 
do  it  and  I  will  be  thankful  to  him. 

Christians  here  is  your  meat  before  you; 
and  this  know,  the  deeper  you  dip  it  in  the 
sauce  the  better  it  will  relish.  But  let  not  un- 
belief teach  you  such  manners  as  to  make  you 
leave  the  best  bits  behind  you.  For  your  lib- 
erty is  to  eat  freely  of  the  best,  of  the  fat,  and 
of  tlie  sweet. 

LIII.   Of  the  Goings  Out  of  the  Temple. 
As  to  the  comings  into  the  temple,  of  them 
we  have  spoken  already — namelv,  of  the  outer 


and  inner  court,  as  also  of  the  doors  of  the 
porch  and  temple.  The  coming  in  w.'is  but 
one  strait  course,  and  that  a  type  of  Jesus 
Christ,  but  the  goings  out  were  many.  John  x, 
9;  xiv.  6. 

Xow,  as  I  said,  it  is  insinuated  that  the 
goings  out  are  many,  answerable  to  the  many 
ways  which  the  children  of  men  have  invented 
to  apostatize  in  from  God.  Christ  is  the  way 
into,  but  sin  the  way  out  of,  the  temple  of 
God.  True,  I  read  not  of  a  description  of  tht 
goings  out  of  his  house  as  I  read  of  thi? 
comings  in.  Only  when  they  had  Athaliah 
out  thence,  she  is  said  to  go  out  by  the  way 
by  which  horses  come  into  the  king's  stables, 
and  there  she  was  slain,  as  it  were  upon  the 
horse  dunghill. 

When  Uzziah  also  went  out  of  his  house  for 
his  transgression,  he  was  cast  out  of  all  society, 
and  made  to  dwell  in  a  kind  of  pest-house 
even  to  the  day  of  his  death.  2  Chron.  xxvi. 
20,  2i. 

Thus,  therefore,  though  these  goings  out 
are  not  particularly  described,  the  judgments 
that  followed  them  that  have  for  their  trans- 
gressions been  thrust  out  thence  have  been 
both  remarkable  and  tremendous;  for  to  die 
upon  a  dunghill  or  in  a  pest-house,  and  that 
for  wicked  actions,  is  a  shameful,  a  disgrace- 
ful thing.  And  God  will  still  be  sjireading 
dung  upon  the  faces  of  such;  no  greatness 
shall  prevent  it ;  "  Yea,  and  will  take  them 
away  with  it.  I  will  drive  them  out  of  my 
house,''  says  he;  "I  will  love  them  no  more." 

But  what  are  we  to  understand  in  Gospel 
days  by  going  out  of  the  house  of  the  Lord  for 
or  by  sin  ? 

I  answer,  If  it  be  done  voluntarily,  then 
sin  leads  you  out :  if  it  be  done  by  the  holy 
compulsion  of  the  Church,  then  it  is  done  by 
the  judicial  judgment  of  God:  that  is,  they 
are  cut  off  and  cast  out  from  thence  as  a  just 
reward  for  their  transgressions. 

Well,  but  whither  do  they  go  that  are 
thus  gone  out  of  the  temple  or  Church  cf 
God? 

I  answer,  Xot  to  the  dunghill  with  Athaliah, 
nor  to  the  pest-house  with  Uzziah,  but  to  the 
devil;  that  is  the  first  step,  and  so  to  hell 
without  repentance.  But  if  their  sin  be  not 
unpardonable,  they  may  by  repentance  be  re- 
covered and  in  mercy  tread  these  courts  again. 
Now  the  way  to  this  recovery  is  to  think  seri- 
ously what  they  have  done,  or  by  what  way 
they  went  out  of  the  house  of  God.  Hence 
the  prophet  is  bid  to  show  to  the  rebellions 


SOLO. vows   TEMPLK  S'l'IRITUALIZKD. 


307 


htnuc  first  the  going**  out  (»f  the  liousf,  and 
thou  the  goings  in.  But,  I  say,  first  he  bids 
show  them  tlu-  •roin-rs  out  thereof.  E/.ck.  .\liii. 
1(».  11. 

And  this  is  of  alt^jjuto  nwosnity  for  the 
rec(»vering  of  the  sinner;  for  until  he  that 
hiw  "tinned  himself  out  of  (JikI's  house  siiall 
Rec  what  danger  he  lins  incurred  to  himself  hy 
this  his  wieketl  going  out,  he  will  n<)t  unfeign- 
«^dly  desire  to  come  in  thither  again. 

There  is  another  thing  its  to  this  point  to 
be  taken  notice  of.  There  in  a  way  hy  which 
God  also  doth  depart  from  this  house,  and 
that  also  hy  sin  as  the  occasion.  The  sin  of  a 
man  will  thrust  him  out,  and  tlie  sin  of  men 
will  drive  (t«Kl  out  of  his  own  house.  Of  this 
you  rea«l  in  Ezek.  .xi.  22,  2:?.  For  this  ho 
saitlj,  "I  have  l\)rsaken  mine  house,  I  have 
left  mine  heritag.'.  I  have  given  the  dearly 
beloved  of  my  soul  into  the  hand  of  her 
'•M»»mieti." 

Vnd  this  also  is  dreadful:  the  great  sen- 
tence of  Christ  upon  the  Jews  lay  much  in 
these  words:  "Your  house  is  left  unto  yoii 
desolate;"  that  is,  (to*l  has  left  you  to  bare 
walls  and  to  lifeless  traditions. 

Consider,  therefore,  of  this  going  out  also. 
Alas!  a  church,  a  true  church,  i.s  but  a  poor 
thing  if  (tod  leaves,  if  God  forsakes  it.  IJy  a 
true  church  I  mean  one  that  is  congregate<l 
ac«"ording  to  outwanl  rule,  that  has  sinned 
Itod  away,  as  she  hail  almost  quite  done  that 
was  of  Laodicea.  Kev.  iii. 

lie  that  sins  himself  i»ut  can  find  no  good 
lu  the  world;  and  they  that  have  sinned  C»od 
out  can  find  no  good  in  the  Church.  A  church 
that  h;Ls  sinne<l  God  away  from  it  is  a  sad 
lump  indeed.  You,  therefore,  that  are  in 
■  i's  <'hurch  take  hee<l  of  sinning  yourselves 

•  thence;    als«i   take    heinl    that  while  you 
p  in  you  sin  not  Go«l  away,  for  henceforth 

•  '_'o«m1  is  there.     "  Yea,  woe  unto  then»  when 
•  part  from  them,"  saith  fJod. 

LIV.  0/  the  Simjm  Monmnrj  to  the  Tanple. 

llavini;  thus  far  pjissed  through  the  temple, 

•me  now  to  the  singers  there.     The  singer-i 

••e  many,  but  all  of  the  Church,  either  Jews 

proM'lytoa;  nor  was  there  any,  as  I   kn«iw 

umh-r  the  Old  Testament  wonihip,  a«lmittiil 

-ongH  of  the  Church,  and  to  cele- 

rt  '>f  wop.hip  with  the  saintm,  hut 

mre,  were  (M).    The 

'■■\  !  'I,  and  of  lhoi«e  who 

iiccfl   b«>fore   Pavid,  with   otliere  that  you 

!      •■    •■    • '      ••''    ■ -rfornie*!,  cither  '<•• 


Jews  by  nature  or  by  such  as  were  proselyted 
to  their  religion.  Ex.  xv.  1.  And  such  worship 
then  was  occasioned  by  God's  appearance  for 
them  against  the  jwwer  of  the  Gentiles,  their 
enemi<>s. 

r.ut  we  are  confined  to  the  songs  of  the  tem- 
ple, a  more  distinct  type  ..f..i,r..  ;„  i\^q  Church 
under  the  Gfwpel. 

1.  The  singers  then  wen-  many,  but  the 
chief  of  them  in  the  days  of  I>avid  were — 
David  himsi'lf,  Asaph,  Jeduthan,  and  Ileman, 
and  their  sons. 

2.  In  David's  time  the  chief  of  these  singen 
were  two  Inuidrcl  •i''-....  ^..,,r-  ■.•<•,<]  .;.»».< 
1  Chron  XXV. 

These  singers  of  old  wfif  lo  ^m;^  riu  ir  -oh-h 
over  the  burnt-oU'ering,  which  was  a  type  of 
the  sacrificed  body  of  Christ ;  a  memorial  of 
which  ollering  wo  have  at  the  I^>rd's  table,  the 
consummation  of  which  Christ  and  his  di.sci- 
plcs  celebrated  with  a  hymn.  Matt.  xxvi.  '.W. 

And  as  of  old  they  were  the  Church  that  did 
sing  in  the  temple,  accordinir  t«)  in-^titution,  to 
God,  so  also  they  are  l>y  <}od's  appointment  to 
be  sung  by  the  Church  in  the  new.     Hence, 

1.  They  are  said  to  be  the  redeemo<l  that 
sing. 

2.  The  songs  that  they  sing  are  saitl  to  be 
the  "songs  of  their  re<lemption."  Rev.  v.  9,  10. 

3.  They  were  and  are  songs  that  no  man  can 
sing  but  they. 

Mnt  lot  us  run  a  little  in  the  panillel : 

1.  They  wen>  of  old  a[>pointed  to  sing  that 
were  cunning  and  skilHil  in  songs.  ,\nd  an- 
swerable to  that  it  is  said  that  no  man  ctmld 
learn  our  New  Testament  songs  but  the  hun- 
dre<l  and  forty  and  four  thoiusand  which  were 
redeemed  from  the  earth. 

2.  Those  sonirs  were  simg  with  harps,  j»sal- 
teries,  cymbals,  an<l  trumpet.'* — a  type  of  our 
singing  with  spiritual  joy  from  grace  in  our 
hearts.  1  Chron.  xxv.  Ji. 

S.  The  singers  of  old  were  to  he  elothe<l  in 
fine  linen,  which  fine  linen  w:u«  a  type  of  in 
nocency  and  an  upright  conversation.  }fen<"< 
the  jjingers  under  the  New  Testament  a>e  !»aiii 
to  Ik*  virgins,  such  in  whose  mouth  was  no 
guile-,  an<l  that  were  without  fault  before  the 
throne  of  God.  1  Chnni.  xv.  27  and  T?«'v  »•• 
1-^. 

4.  Tlie  songs  sung  in  the  fcmj'!"  « 
or  !»ueh  as  were  compiled  atti-r  flw  "' 

!  mercies  that  the  Chun  '  •• 

i  or  were  to  ri-eeive.     .An  :  >!« 

to  this  is  the  (^hurrh  to  sing  now  new  jiongx 

••  ••' ■■  '■■  -irt*,  for  new  mercit* 


308 


BUXYAN'S  COMPLETE   WORKS. 


New  songs,  I  say,  are  grounded  on  new  mat- 
ter, new  occasions,  new  mercies,  new  deliver- 
ances, new  discoveries  of  God  to  the  soul,  or 
for  new  fiames  of  heart ;  and  are  such  as  are 
most  taking,  most  pleasing,  and  most  refresh- 
ing to  the  soul. 

5.  These  songs  of  old,  to  distinguish  them 
from  heathenish  ones,  were  called  God's  songs, 
tlie  Lord's  songs,  because  taught  by  him  and 
learned  of  him,  and  enjoining  them  to  be  sung 
to  liis  praise.  Hence  David  said,  "  God  had 
put  a  new  song  into  his  mouth,  even  praises  to 
our  God." 

6.  These  songs  also  were  called  songs  of  Sion 
and  the  songs  of  the  temple.  Ps.  exxxvii.  3. 

And  they  are  so  called  as  they  were  theirs  to 
sing  there,  I  say,  of  them  of  Zion  and  the  wor- 
shippers of  the  temple — I  say,  to  sing  in  the 
Church,  by  the  Church,  to  him  who  is  the  God 
of  the  Church,  for  the  mercies,  benefits,  and 
blessings  which  she  has  received  from  him. 
Sion  songs,  temple  songs,  must  be  sung  by 
Sion's  sons  and  temple-worshippers. 

"The  redeemed  of  the  Lord  shall  return  and 
come  to  Zion  with  songs  and  everlasting  joy 
upon  their  heads ;  they  shall  obtain  joy  and 
gladness,  and  sorrow  and  sighing  shall  flee 
away.  Therefore  they  shall  come  and  sing  in 
the  height  or  upon  the  mountains  of  Zion; 
and  shall  flow  together  thither,  to  the  goodness 
of  the  Lord.  Break  forth  into  singing,  ye 
mountains,  and  let  the  inhabitants  of  the  rock 
sing." 

To  sing  to  God  is  the  highest  worship  we 
are  capable  of  performing  in  heaven  ;  and  it  is 
much  if  sinners  on  earth,  without  grace, 
should  be  capable  of  pei-forming  it,  according 
to  his  institution,  acceptably.  I  pray  God 
it  be  done  by  all  those  that  now-a-days  get 
into  churches,  in  spirit  and  with  understand- 


LV.  0/  the  Union  of  the  Holy  and  Most  Holy 
Temple. 

That  commonly  called  the  temple  of  God  at 
J  erusalem,  considered  as  standing  of  two  j)arts, 
wa.*  called  the  outward  and  inward  temple,  or 
the  holy  and  most 'holy  place.  They  were 
Ijuilt  upon  one  and  the  same  foundation ; 
neither  could  one  go  into  the  holiest  but  as 
through  the  holy  phice.  1  Kings  iii.  1. 

The  first  house — namely,  that  which  we 
liave  been  speaking  of— was  a  type  of  the 
Church  militant,  and  the  place  most  holy  a 
type  of  the  Church  triumphant — I  say  of  the 
Church  triumphant,  as  it  is  now. 


So,  then,  the  house  standing  of  these  two 
parts  was  a  shadow  of  the  Church  both  in 
heaven  and  earth.  And  for  that  they  are 
joined  together  by  one  and  the  same  founda- 
tion, it  was  to  show  that  they  above  and  we  be- 
low are  yet  one  and  the  selfsame  house  of  God. 
Hence  they  and  we  together  are  called  "  the 
whole  family  in  heaven  and  earth." 

And  hence  it  is  said  again  that  we  who  be- 
lieve on  earth  "  are  come  to  Mount  Sion,  to  the 
citj^  of  the  living  God,  the  heavenly  Jerusa- 
lem, and  to  an  innumerable  company  of  angels. 
To  the  general  assembly  and  Church  of  the 
first-born,  which  are  written  in  heaven,  and  to 
the  spirits  of  just  men  made  perfect,  and  to 
God  the  judge  of  all,  and  to  Jesus  the  media- 
tor of  the  new  covenant,  and  to  the  blood  of 
sprinkling,  that  speaketh  better  things  than 
that  of  Abel." 

The  difference,  then,  betwixt  us  and  them  is, 
not  that  we  are  really  two,  but  one  body  in 
Christ  in  divers  places.  True  we  are  below 
stairs,  and  they  above ;  they  in  their  holiday, 
and  we  in  our  working-day  clothes ;  they  in 
harbour,  but  we  in  the  storm  ;  they  at  rest,  but 
we  in  the  wilderness ;  they  singing,  as  crowned 
with  joy ;  we  crying,  as  crowned  with  thorns. 
But  I  say,  we  are  all  of  one  house,  one  family, 
and  are  all  the  children  of  one  Father. 

This  therefore  we  must  not  forget,  lest  we 
debar  ourselves  of  much  of  that  which  other- 
wise, while  here,  we  have  a  right  unto.  Let 
us  therefore,  I  say,  remember,  that  the  temple 
of  God  is  but  one,  though  divided,  as  one  may 
say,  into  kitchen  and  hall,  above  and  below, 
or  holy  and  most  holy  place.  For  it  stands 
upon  the  same  foundation,  and  is  called  but 
one,  the  temple  of  God,  which  is  built  upon 
the  Lord  our  Saviour. 

I  told  you  before  that  none  of  old  could  go 
into  the  most  holy  but  by  the  holy  place,  even 
by  the  veil  that  made  the  partition  between. 
Ex.  xxvi.  33. 

Wherefore,  they  are  deceived  that  think  to 
go  into  the  holiest,  which  is  in  heaven,  when 
they  die,  who  yet  abandon  and  hate  the  holy 
place  while  they  live. 

Nay,  sirs,  the  way  into  the  holiest  is  through 
the  holy  place ;  the  way  into  heaven  is  through 
the  Church  on  earth,  for  that  Christ  is  there 
by  his  word  to  be  received  by  faith  before  he 
can  by  us  in  person  be  received  in  the  bea- 
tifical vision.  The  Church  on  earth  is  as  the 
house  of  the  women  spoken  of  in  the  book  of 
Esther,  where  we  must  be  dieted,  perfumed, 
and   made  fit    to   go   into   the   Bridearroom's 


SOL  OMOy  '5   TEMPL  K  SPIIi  I T I  \\  LI  ZED. 


:v)9 


chamber,  or,  as  Paul  says,  "  made  meet  to  be 
partakers  of  the  inheritance  of  the  saints  in 
light."  Esth.  iii;  Col.  i.  12. 

LVI.   0/  the  IloUegt  or  Inner  Temple. 

The  most  holy  place  wa.H,  as  I  said,  a  fijjure 
(if  heaven  itself,  consequently  a  type  of  that 
where  the  most  special  presence  of  (tod  is,  and 
where  his  face  is  most  clearly  seen  and  the 
plames  of  his  countenance  most  enjoyeil. 
H.b.  i.\.  23,  24;  Ex.  xxv.  22;  Num.  vii.  89. 

The  most  holy  place  was  dark :  it  had  no 
windows  in  it,  though  there  were  such  round 
the  chambers;  the  iitore  special  presence  of 
Ciod  too  on  Mount  Sinai  was  in  the  tliick  dark- 
ness there. 

1.  This  holiest  therefore  beinp  thus  made, 
wiw  to  show  that  tiod,  lus  in  heaven,  to  us  on 
earth  is  altogether  invisible,  and  not  to  be 
reached  otherwise  than  by  faith.  For  I  say 
in  that  this  house  had  no  windows,  nothini^ 
therein  could  be  seen  by  the  highest  light  of 
this  World.  Things  there  were  only  seen  by 
the  light  of  the  fire  of  the  altar,  which  was  a 
typo  of  the  shinings  of  tiu-  Holy  (ihost.  1 
Cor.  ii.  And  hence  it  is  said,  notwithstanding 
the  darkness,  "Hedwelleth  in  the  light  which 
no  man  can  approach  unto;  none  but  the 
high  priest,  Christ."  1  Tim.  vi.  KJ ;  1  I'et.  iii. 
21,  22. 

2.  Theholiest  therefore  w;ls  thus  built  to  show 
iiow  ditlerent  our  state  in  heaven  will  be  from 
this  our  state  on  earth.  We  walk  here  by  our 
light,  by  the  light  of  a  written  word ;  for  that 
is  now  a  light  to  our  feet  and  a  lantern  to  our 
path.  Rut  that  pl.ice,  where  there  will  be  no 
written  word  nor  ordinances  as  here,  will  yet 
to  us  shine  more  light  and  clear  than  if  all  the 
lights  that  are  in  the  world  were  put  together 
to  light  one  man:  "For  (_i»kI  is  light,  and  in 
him  is  no  darkness  at  all ;"  and  in  his  light, 
and  in  the  light  of  the  Lamb  immediately,  wo 
!«hall  live  and  walk  and  rejoice  all  the  days  of 
eternity. 

8.  This  aNo  was  onlaineil  thus,  to  show  that 
we,  while  in  the  first  temple,  should  live  by 
faith  a^  to  what  there  was  or  as  to  what  was 
done  in  the  second.  Ilenco  it  is  said  as  to 
that  we  walk  by  faith,  not  by  sight.  2  Cor. 
T.  9. 

The  things  that  arc  there  we  are  told  of, 
even  of  the  ark  <»f  the  testimony,  and  morcy- 
•oat,  and  tlic  chonibims  of  glory,  and  the 
preacncc  of  Christ  and  of  Oo<| ;  we  are,  I  »ay, 
told  of  them  by  the  worri,  and  Iwlieve,  and  are 
token  therewith,  and  hope  to  go  to  them  here* 


after;  but  otherwise  we  see  them  not.  There 
fore  we  are  said  to  "look  not  at  the  thing* 
which  are  seen,  but  at  the  ttiings  which  are 
not  seen  ;  for  the  things  that  are  seen  are  tem- 
poral, but  the  things  that  are  not  >een  are 
eternal." 

4.  The  people  of  f»ld  were  not  to  look  into 
the  holiest,  lest  they  dit^l,  (Num.  xvii.  13,) 
save  only  their  high  priest,  he  might  g(»  into 
it;  to  show  that  we  while  here  must  have  a 
care  of  vain  speculations,  ft>r  there  is  nothing 
to  be  seen  by  us,  while  here,  in  heaven,  other- 
wise than  by  (Jod's  eternal  testament:  true, 
we  may  now  come  to  the  holiest,  even  as  nigh 
as  the  first  temple  will  admit  us  to  conie,  but 
it  must  lie  by  blood  and  faith,  not  by  vain  im- 
agiiuition,  sense,  or  carnal  reason. 

5.  This  holiest  of  all  was  four  .square  every 
way,  both  as  to  the  height,  length,  and  bnadth. 
To  be  thus  is  a  note  of  perfection,  as  I  showed 
elsewhere ;  wherefore  it  was  on  purpose  thus 
built  to  show  us  that  all  fulness  of  bh»s.seilne«« 
is  there,  both  as  to  the  nature,  degree,  and 
duration.  "So  when  that  which  is  perfect  is 
come,  that  which  is  in  part  shall  be  done 
away." 

\.\  I  r.   0/  (he  Veil  of  the  Temple. 
The  veil  of  tiie  temj)le  was  a  hanging  ma<le 
of  "  blue,  and  j)Urple,  and  crimson,  and  white 
linen,    and    there    were    cherubims    wrought 
thereon." 

1.  This  veil  w;is  one  partition  betwixt  the 
holy  an<l  most  holy  place ;  aiul  I  take  it  it  was 
to  keep  from  the  sight  of  the  worshippers  the 
things  most  holy  when  the  high  priest  went  in 
thither  to  accomplish  the  service  of  God.  Ex. 
xxvi.  33. 

2.  The  veil  was  a  type  of  two  things. 

1.  Of  the  visible  heavens  through  which 
Christ  passed  when  he  went  to  make  an  inter- 
cession for  us.  And  as  by  the  veil  the  high 
priest  went  out  of  the  sight  of  the  people 
when  he  went  irito  the  holiest  of  all,  so  Jesun 
Christ,  when  he  ascende«l,  was  by  the  heavens, 
that  great  and  stretche<l-out  curtain,  received 
out  of  the  sight  of  his  people  here.  Also  by 
the  same  curtain,  since  it  is  become  as  a  tent 
for  him  to  dwell  in,  he  is  still  receive«l,  and 
still  kt'pt  «iut  of  our  sight ;  for  now  we  see  him 
not,  nor  shall  until  the-ne  heavens  be  rolletl  to- 
gether .as  a  scroll  and  pa-ss  away  like  a  thing 
rolled  together.   Isa.  xl.  22. 

3.  This  is  that  veil  through  which,  the  a|>o«- 
tic  saith,  Je>4us.  as  the  forerunner  for  u.s,  en- 
tered into  the  prewencc  of  God.     For  by  tlM 


310 


BUNYAN'S  COMPLETE   WORKS. 


veil  here  also  must  be  meant  the  heavens  or 
the  outspread  firmament  thereof;  as  both  Mark 
and  Peter  say,  "  He  is  gone  into  heaven,  and 
is  on  the  right  hand  of  God." 

3.  The  veil  of  the  temple  was  made  of  blue, 
the  very  colour  ol'  the  heaven— of  purple,  and 
crimson,  and  scarlet  also,  which  arc  the  colour 
of  many  of  the  clouds,  because  of  the  reflec- 
tions of  the  sun.     But  again  : 

4.  The  veil  was  also  a  type  of  the  body  of 
Christ,  For  as  the  veil  of  the  temple  when 
wh(  le  kept  the  view  of  things  of  the  holiest 
from  us,  but  when  rent  gave  place  to  man  to 
look  into  them,  even  so  the  body  of  Christ 
while  whole  kept  the  things  of  the  holiest 
from  that  vic\v  we,  since  he  was  pierced,  have 
of  them.  Hence  we  are  said  to  enter  into  the 
holiest  by  faith  through  the  veil— that  is  to 
say,  his  flesh.  Heb.  x. 

But  yet,  I  say,  all  is  by  faith ;  and  indeed 
the  rending  of  the  veil  that  day  that  Christ 
was  crucified  did  loudly  preach  this  to  us.  For 
no  sooner  was  the  body  of  Christ  pierced  but 
the  veil  of  the  temple  rent  in  twain  from  the 
top  to  the  bottom ;  and  so  a  way  was  made  for 
a  clearer  sight  of  what  was  there  beyond  it,  both 
in  the  type  and  antitype. 

Thus  you  see  that  the  veil  of  the  temple  was 
a  type  of  these  visible  heavens,  and  also  of  the 
body  of  Christ;  of  the  first,  because  he  passed 
through  it  unto  the  Father ;  of  the  second,  be- 
cause we  by  it  have  boldness  to  come  to  the 
Father. 

I  read  also  of  two  other  veils,  as  of  that 
spread  over  the  face  of  Moses,  to  the  end  that 
the  children  of  Israel  should  not  steadfastly 
behold,  and  of  the  first  veil  of  the  tabernacle. 
But  of  these  I  shall  not  in  this  place  speak. 

Upon  the  veil  of  the  temple  there  were  also 
the  figures  of  cherubims  wrought,  that  is,  of 
angels;  to  show,  that  as* the  angels  are  with  us 
here,  and  wait  upon  us  all  the  days  of  our  pil- 
grimage in  this  world,  so  when  we  die  they 
stand  ready,  even  at  the  veil,  at  the  door  of 
these  heavens,  to  come,  when  bid,  to  fetch  us 
and  carry  us  away  into  "Abraham's  bosom." 
Luke  xvi.  22. 

The  veil,  then,  thus  understood,  teaches  us 
fiist  where  Jesus  is — namely,  not  here,  butgone 
into  heaven,  from  whence  we  should  wait  for 
hi  Ml.  It  also  teaches  us  that  if  wo  would  even 
now  discern  the  glories  that  are  in  the  holiest 
of  all,  we  must  look  through  Jesus  to  them, 
even  through  the  veil — that  is  to  say,  "his 
flesh."  Yea,  it  teaches  us  that  we  may,  by 
ftiith  through  him,  attain  to  a  kind  of  a  pres- 


ence, at  least,  of  the  beauty  and  sweetuesia  of 
them. 

LVIII.   Of  the  Boors  of  the  Inner  Temple. 

1.  Besides  the  veil,  there  was  a  door  to  the 
inner  temple,  and  that  door  was  made  of  olive 
tree;  "and  for  the  entering  in  of  the  oracle, 
he  made  doors  of  olive  tree.  The  two  doors 
also  of  the  olive  tree,  and  he  carved  upon  them 
clicrul)ims,  and  palm  trees,  and  flowers,  and 
overlaid  them  with  gold,  and  spread  gold  upon 
the  cherubims  and  upon  the  palm  tree." 

2.  These  doors  were  a  type  of  the  gate  of 
heaven,  even  of  that  which  lets  into  the  eter- 
nal mansion-house  that  is  beyond  that  veil.  I 
told  you  before  that  the  veil  was  a  type  of  the 
visible  heavens  which  God  spread  out  as  a  cur- 
tain, and  through  which  Christ  went  when  he 
ascended  to  the  right  hand  of  the  Father. 

3.  Now,  beyond  this  veil,  as  I  said,  I  find  a 
door,  a  gate  opening  with  two  Ifeaves,  as  afore 
we  found  at  the  door  of  the  outward  temple. 
These  are  they  which  the  Psalmist  calls  to' 
when  he  saith,  "  Lift  up  your  heads,  0  ye  gates, 
and  be  ye  lift  up,  ye  everlasting  doors,  and  the 
King  of  glory  shall  come  in." 

4.  The  doors  of  the  temple  were  made  of  fir, 
but  these,  as  you  see,  were  made  of  olive,  to 
show  us  by  that  fat  tree,  that  rich  type,  with 
what  glory  we  shall  meet  who  shall  be  counted 
worthy  to  enter  at  these  gates.  The  olive  tree 
has  its  name  from  the  oil  and  fatness  of  its  na- 
ture, and  the  doors  that  let  into  the  holiest 
were  made  of  this  olive  tree. 

5.  Cherubims  were  also  carved  upon  these 
doors,  to  show  that  as  the  angels  met  us  at  the 
temple  door,  and  as  they  wait  upon  us  in  the 
temple,  and  stand  also  ready  at  the  veil,  so 
qvcn  at  the  gate  of  the  mansion-house  they 
will  be  also  ready  to  give  us  a  welcome  thither, 
and  to  attend  us  into  the  presence-chamber. 

6.  Palm  trees  also,  as  they  were  carved  upon 
the  temijle  doors,  so  we  also  find  them  here  be- 
fore the  oracle,  upon  the  doors  that  let  in 
thither,  to  show  that  as  Christ  gave  us  the  vic- 
tory at  our  first  entering  into  faith,  so  he  will 
finish  that  victory  by  giving  of  us  eternal  sal- 
vation. Thus  he  is  the  author  and  finisher  of 
our  faith.  For  as  sure  as  at  first  we  received 
the  jialm  branch  by  faith,  so  surely  shall  we 
wear  it  in  our  hands,  as  a  token  of  his  faith- 
fulness in  the  heaven  of  heavens,  for  ever, 
Rev.  vii.  U. 

7.  0})en  flowers  are  also  carved  here,  to  show 
that  Clirist,  who  is  the  door  to  glory  a.s  well  as 
the  door  to  grace,  will  be  precious  to  us  at  out 


SOLOMOyS   TEMPLE  SPIRITUALIZED. 


'M\ 


«ntcrini?  in  tliithiT,  as  well  :i.s  at  the  fi>-st  step 
we  took  thitherward  in  a  sinful,  mi.serahle 
world.  Christ  will  never  lose  his  sweet  scent 
ill  the  nostrils  of  hi.s  Church.  He  is  UKwt 
sweet  nnw,  will  he  so  at  deatii,  and  sweetest  of 
all  when  hy  him  we  shall  enter  into  that  inan- 
Bion-huuse  preparinl  for  us  in  heaven. 

8.  The  |)aln»  tree  and  open  (lowers  nuiy  also 
be  a  typo  of  the  precious  ones  of  Ciod  who 
•hall  he  counted  wt»rthy  of  his  kingdom — the 
one  of  the  uprif^htness  of  their  heart.-*,  the  other 
of  the  go<Ml  savuur  of  their  live.-*.  "The  up- 
right shall  dwell  in  thy  pn-j^ence;  and  to  him 
that  ordereth  his  t<»nven*ation  arijrht  1  will 
^llow  the  salvation  of  (Jod."   I's.  cxl.  l.'J. 

'.».  Tluis  sweet  in  earth,  sweet  in  heaven ; 
jiiid  he  that  yields  the  fruit  of  the  CJospcl  here 
shall  tind  it  for  himself  and  his  eternal  com- 
fort at  the  jjates  of  glory. 

1(1.  All  these  were  overlaid  with  gold,  as  you 
may  say,  and  so  they  were  at  the  <h)or  of  the 
first  house.  True,  hut  okxerve  here  we  have 
an  addition.  Hero  is  gold  upon  gold,  (iold 
laid  on  them,  and  then  gold  spread  upon  that. 
He  overlaid  tliQjn  with  gold,  and  then  spread 
gold  upon  them.  The  Lord  gives  gnice  and 
glory.  I's.  Ixxxiv.  11.  Ciold  and  gold.  Gold 
^>pread  upon  gold.  Grace  is  gold  in  the  leaf, 
and  glory  is  gold  in  plates.  Gnicc  is  thin  gold, 
glory  \a  gold  that  is  thick.  Horc  is  gold  laid 
on,  unci  gold  spread  on  that,  and  that  hoth 
U|>on  the  palm  treoA  and  theeheruhims.  Gold 
upon  the  pahn  trees — that  is,  on  the  saints; 
gold  \i\wn  the  cheruhims — that  is,  upon  the 
angels.  For,  I  douht  not  hut  that  the  angels 
themselves  shall  receive  additional  glory  for 
the  service  with  which  they  have  served  Christ 
and  his  (Church  on  earth. 

11.  The  angels  are  God's  harvest-men,  and 
douhtless  ho  will  give  them  good  wagi-s,  even 
glon»'  ujMJU  their  glory  then.  Malt.  xiii.  38,  39; 
xxiv.  31 ;  John  iv.  3ij. 

12.  You  know  harvest-men  use<l  to  be  paid 
well  Atr  gathering  in  the  c^iru,  and  I  doubt  not 
but  .so  shall  the^c  when  the  great  ingathering 
i.n  over.  IL>t  what  an  entrance  into  life  is 
here!  Here  is  gold  upon  gold  at  the  door,  at 
ou(  firttt  step  into  the  kingdom. 

LI  X.  ()/  the  Oolden  XaiU  of  the  Inner  Temple. 
I  shall  not  concern  myself  with  all  the  nails 
ot  the  temple,  as  of  those  made  with  iron,  fn:., 
(1  Chron.  xxii.  3,)  but  only  with  golden  ones, 
of  which  ytiu  tvsl\\,  (2  Chron.  iii.  4,)  where  he 
saith,  ''  And  the  weight  of  the  nails  was  fifty 
»hekeU  of  gold."    Tbciie  naib*,  as  I  conceive. 


Were  all  fastened  to  the  place  most  l.oly,  and 
of  form  most  aj)t  t<»  that  of  which  they  were  a 
figure. 

1.  Some  of  tlieiii  represented  Christ  JesUS 
our  Lord  lus  fixed  in  his  nutliatory  otUce  in  the 
heavens;  wlu-ref<»re  in  one  jilace,  when  the 
Holy  (Jho^-t  speaks  of  Christ  as  he  sprang  from 
Judah  to  be  a  mediator,  saith,  "(Jut  of  him 
came  the  corner,  (the  corner-stone,)  out  of  him 
the  nails." 

Now,  since  he  is  here  com|iared  to  a  nail,  ii 
golden  nail,  it  is  to  show  thut  as  a  nail,  by 
driving,  is  fixed  in  his  place,  so  ( 'hrist  by  (.JodV 
oath  is  made  an  everhwting  prii>sl.  Heb.  vii. 
'I'i.  Therefore,  as  he  saith  again,  the  nail,  the 
Aaronicjil  priesthood,  that  was  fiusteiied  in  a 
sure  placi*  should  bo  removed,  be  cut  down, 
and  fall,  so  he  who  has  the  key  of  David, 
which  is  C'iirist,  (Rev.  iii.  7,)  shall  by  God, 
"as  a  nail  fastened  in  a  sure  place,  abide;" 
therefore  he  says  again,  "  And  he  shall  be  for 
a  glorious  throne  or  mercy-seat  to  his  i'alher's 
house."  -\nd  moreover,  "That  they  shall 
hang  on  him,"  lus  on  a  nail,  "all  the  glory  of 
his  Kather's  house,  the  oll'spring,  and  the  issue, 
all  vessels  of  small  (|Uaiitity,  fn)m  the  vessels 
of  cups,  even  to  the  vessels  of  flagons ;"  accord- 
ing to  that  which  is  written,  "  An<l  they  sang 
a  new  song  to  the  L;imb  that  w'a:i  slain,  sayiug, 
Thou  art  worthy,"  &c. 

.\n«l  therefore  it  is  again  that  Christ,  undei 
the  similitude  of  a  nail,  is  accounted  by  saints 
incleed  their  great  jdedge  or  hope,  iw  he  is  in 
heaven,  of  their  coming  thitlier.  Hence  they 
said  of  old,  "  (f)Ml  hits  given  us  a  nail  in  his 
holy  place" — "a  nail,"  says  the  line;  "a  pin, 
a  constant  and  sure  abode,"  says  the  margin. 
Now,  this  nail  in  his  holy  place,  as  was  showed 
bef(»re,  is  Ciirist — Christ  Jis  possessed  of  hi-iiven, 
and  :us  abiding  and  ever  living  therein  for  us. 

Hiiice  he  is  called,  as  there,  our  heail,  our 
life,  and  our  salvation;  and  also  we  are  said 
there  to  bo  set  down  togellur  iii  llm.  Kph.  i. 
23;  CoL  iii.  3;  Eph.  11.5,1). 

2.  .Someofthe.se  nails  wen-  \\\  i  -  a  the  holy 
words  of  tJo<l,  which  for  ever  an-  settled  in 
heaven.  Types,  I  ."iay,  of  their  yea  aiul  amen. 
Hence  Solomon,  in  another  place,  coiii].are3i 
the  wonls  of  the  wise  GimI,  to  ''goads  and  nail.i 
iiistened  by  the  masters  of  the  as6embii<"'  uLiih 
are  given  from  one  shepherd." 

They  are  calliil  "goads,"  because  at  !»ii.  n 
prick  the  oxen  on  in  their  draw  in;.',  so  GikI's 
wonls  prick  Christians  on  in  their  iioly  <iutie». 
They  are  calhtl  "  nails"  to  show  tiial  as  uaiU, 
when  fiiBtoDcd  well  in  a  sure  place,  are  DOl 


512 


BU^'YAN'S  COMPLETE   WORKS. 


easily  remoAcd,  so  God's  words  by  his  will 
stand  firm  for  ever.  The  masters  of  the  assem- 
blies are,  first,  the  apostles.  The  one  Shepherd 
is  Jesus  Christ.  Hence  the  Gospel  of  Christ 
is  said  to  be  everlasting,  to  abide  for  ever,  and 
to  be  more  steadfast  than  heaven  and  earth. 

The  Lord  Jesus  then,  and  his  holy  words, 
are  the  golden  nails  of  the  temple,  and  the 
fixing  of  these  nails  in  the  temple  was  to  show 
that  Christ  is  the  same  to-day,  yesterday,  and 
for  ever,  and  that  his  words  abide  and  remain 
the  same  for  ever  and  ever.  He  then  that 
hath  Christ  hath  a  nail  in  the  holiest :  he  that 
hath  a  promise  of  salvation  hath  also  a  nail  in 
heaven,  a  golden  nail  in  heaven. 

LX.    Of  the  Floor  and  Walls  of  the  Biner 
Temple. 

1.  The  floor  of  the  oracle  was  overlaid  with 
eedar,  and  so  alfio  were  the  walls  of  this  house. 
"He  built  twenty  cubits  on  the  sides  of  the 
house,  both  the  floor  and  the  walls  with  boards 
of  cedar.  He  ever,  built  for  it  within,  for  the 
oracle,  for  the  most  holy  place." 

2.  In  that  he  doth  tell  us  with  what  it  was 
ceiled,  and  doth  also  thus  repeat,  saying,  "  for 
the  oracle,  for  it  within,  even  for  the  most  holy 
place,"  it  is  because  he  would  have  it  noted 
tljat  this  only  is  the  place  that  thus  was  done. 

3.  Twenty  cubits — that  was  the  length,  and 
breadth,  and  height  of  the  house ;  so  that  by 
his  thus  saying  he  teacheth  that  thus  it  was 
built  round  about. 

4.  The  cedar  is,  if  I  mistake  not,  the  highest 
of  the  trees.  Ezek.  xxxi.  3-8. 

Now  in  that  it  is  said  the  house,  the  oracle, 
"was  ceiled  round  about  therewith,"  it  may 
be  to  show  that  in  heaven,  and  nowhere  else, 
is  the  height  of  all  perfection. 

Perfection  is  in  the  Church  on  earth,  but 
not  such  as  is  in  heaven. 

1.  There  is  a  natural  perfection,  and  so  a 
penny  is  as  natural  silver  as  is  a  shilling. 

2.  There  is  a  comparative  perfection,  and  so 
one  thing  may  be  perfect  and  imperfect  at  the 
same  time,  as  a  half  crown  is  more  than  a 
shilling,  yet  less  than  a  crown. 

3.  There  is  also  that  which  we  call  the  ut- 
most perfection,  and  that  is  it  which  cannot  be 
added  to  or  taken  from  him ;  and  so  God  only 
is  perfect. 

Now  heavenly  glory  is  that  which  goes  be- 
j'ond  all  perfection  on  the  earth,  as  the  cedar 
goes  beyond  all  trees  for  height.  Hence  God, 
when  he  speaks  of  his  own  excellency,  sets  it 
forth  by  its  height— the  high  God,  the  most 


High,  and  the  high  and  lofty  one,  and  the 
Highest. 

These  terms  also  are  ascribed  to  this  house; 
for  that  it  was  the  place  where  utmost  perfec- 
tion dwelt. 

I  take,  therefore,  the  cedar  in  this  place  to 
be  a  note  of  perfection,  even  the  cedar  with 
which  this  house  was  ceiled. 

For  since  it  is  the  wisdom  of  God  to  speak 
to  us  ofttimes  by  trees,  gold,  silvei',  stones, 
beasts,  fowls,  fishes,  spiders,  ants,  frogs,  flics, 
lice,  dust,  &c.,  and  here  by  wood,  how  should 
we  by  them  understand  his  voice  if  we  count 
there  is  no  meaning  in  them  ? 

"And  the  cedar  of  the  house  within  was 
carved  with  knops  and  flowers."  All  was 
cedar;  there  was  no  stone  seen.  1  Kings 
ix.  18. 

Knops  and  flowers  were  they  with  which  the 
golden  candlestick  was  adorned,  as  you  read 
in  Ex.  XXV. 

The  candlestick  was  a  type  of  the  Church, 
and  the  knops  and  flowers  a  type  of  her  orna- 
ments. But  what!  must  heaven  be  hanged 
round  about  with  the  ornaments  of  saints, 
with  the  fruits  of  their  graces?  Well,  it  is 
certain  that  something  more  than  ordinary 
must  be  done  with  them,  since  they  are 
"  admitted  to  follow  them  into  the  holy  place," 
and  since  it  is  said  they  shall  have  a  far  more 
exceeding  and  eternal  weight  of  glory  be- 
stowed on  them  for  them  in  the  heavens.  2 
Cor.  iv.  16,  17. 

"  All  was  cedar ;  there  was  no  stone  seen." 
Take  stone  in  the  type  for  that  which  was 
really  so,  and  in  the  antitype  for  that  which  is 
so  mystically,  and  then  it  may  import  to  us 
that  in  heaven,  the  antitype  of  this  holiest, 
.  there  shall  never  be  any  thing  of  hardness  of 
heart  in  them  that  possess  it  for  ever.  All 
imperfection  ariseth  from  the  badness  of  the 
heart,  but  there  will  be  no  bad  hearts  in  glory. 
No  shortness  in  knowledge,  no  crossness  of  dis- 
position, no  workings  of  lusts  or  corruptions 
will  be  there — no,  not  throughout  the  whole 
heavens.  Here,  alas !  they  are  seen,  and  that 
in  the  best  of  saints,  because  here  our  light  is 
mixed  with  darkness;  but  there  will  be  no 
night  nor  any  stone  seen. 

"  And  the  floor  of  the  house  was  overlaid 
with  gold."  1  Kings  vi.  30.  This  is  like  that 
of  which  we  read  of  the  New  Jerusalem  that 
is  to  come  from  God  out  of  heaven — says  the 
text,  "  The  street  of  the  city  was  pure  gold  " — 
and  like  that  of  which  you  read  in  Exodus. 
"  Thev  saw  under  the  feet  of  the  God  of  Israel 


SOLOMON'S  TEMPLE  SPIRITUALIZED. 


313 


as  it  were  a  pave<l  work  of  sapphire  stoue, 
and  as  it  were  the  body  of  the  heaven  in  ita 
clearness." 

All  the  visions  were  ridi,  hut  this  the 
richest,  that  the  floor  of  the  liouse  should  he 
covered  or  overlaid  with  gold.  The  floor  and 
Htruet  are  walking-places,  and  how  rich  will 
our  steps  be  then  I  Alas!  liere  we  sometimes 
step  into  the  mire,  and  then  again  Btumble 
upon  blocks  and  stones.  Here  we  sometimes 
fall  into  the  holes,  and  have  our  het-l  often 
catched  in  a  snare;  but  there,  there  will  be 
none  of  tlu»se!  Gold!  gold!  all  will  be  gold 
and  golden  perfe«'tions  when  we  come  into  the 
holy  place  !  Job  at  best  took  but  his  steps  in 
butter,  but  we  then  shall  take  all  cmr  steps  in 
the  gold  of  the  sanctuary. 

LXl.  of  the  Ark  of  the  Owetmnt  whirh  ic(U 
placed  in  the  Inner  Tenijiie. 

In  tlie  word  I  read  of  three  arks:  to  wit, 
Noah's  ark,  that  in  which  Closes  was  hid,  and 
the  ark  of  the  covenant  of  God.  Gen.  vi.  14 ; 
Ex.  ii.  '>i,  •').  Hut  it  is  the  ark  of  the  covenant 
of  whieli  I  shall  now  speak. 

"The  ark  was  made  of  sliittim  wood;  two 
cubitii  and  a  half  was  the  length  thereof,  and 
one  cubit  and  a  half  the  breadth  thereof,  and 
a  cubit  and  a  half  the  height  thereof.  It  was 
overlaid  with  pure  gold  within  and  without, 
and  a  crown  of  gold  was  made  for  it  round 
about." 

1.  This  ark  was  called  "the  ark  of  the 
covenant,"  as  the  first  that  you  read  of  wjis 
allied  Noah's,  because  as  he  in  that  was  kept 
from  being  drowned,  .so  the  tables  of  the  cove- 
nant were  kept  in  this  from  breaking. 

2.  This  ark  in  this  wjlh  a  type  of  Christ,  for 
that  in  him  only,  and  not  in  the  hand  of 
Moses,  these  tables  were  kept  whole.  Mo«ea 
brake  them,  the  ark  keeps  them. 

■i.  Not  only  that  wrote  on  two  tables  of 
(*tune,  but  that  also  called  "the  ceremonial," 
wits  put  into  the  ark  to  be  kept.  The  two 
tables  were  put  into  the  midst  of  the  ark  to 
answer  to  this.  Thy  law  is  within  my  heart  to 
do  it.  Hut  the  cenMnonial  was  put  into  the 
.sii>l':  of  the  ark,  to  show  that  out  of  the  side 
of  Christ  must  como  that  which  must  answer 
that;  for  out  thence  came  blo<Ml  and  water — 
bloo4l,  to  answer  the  purifyings  and  rinsings 
of  that  law. 

The  ceremonies  therefore  were  lodgo<l  in  the 
oide  of  the  ark,  to  nhow  that  they  should  be 
answered  out  of  the  side  of  i.  -m-  <  i.ri.f  Kx. 
XXT.  16,  17. 


4.  The  ark  had  the  name  of  God  put  upon 
it ;  yea,  it  was  called  "  the  strength  of  God 
and  his  glorj',"  though  made  of  wood.  And 
Christ  is  God  both  in  name  and  nature,  though 
made  flesh  ;  "yea  more,  made  to  be  sin  fur  us." 
2  Ham.  vii.  2. 

Ci.  The  ark  was  carried  upon  men's  shouldenj 
this  way  and  that,  to  show  how  Christ  should 
be  carried  and  preached  by  his  apostles  and 
ministers  into  all  part.s  of  the  world.  Ex. 
XXV.  14. 

G.  The  ark  had  these  testimonies  of  God's 
presence  aeeoiui>anying  it,  as  had  no  other 
ceremony  of  the  law ;  and  Christ  had  those 
signs  and  tokens  of  his  presence  with  him,  as 
never  had  man  either  in  Law  or  Gospel.  This 
is  .so  apparent  it  needs  no  proof.  And  now  for 
a  few  comparisons  more: 

1.  It  was  at  that  that  God  answered  the 
people  when  they  were  wont  to  come  to  in- 
quire of  him  ;  and  in  these  last  days  God  has 
spoken  to  us  by  his  Son. 

2.  At  the  presence  of  the  ark  the  waters  of 
Jordan  stood  still  till  Israel,  the  ransomed  of 
the  Lord,  passed  over  from  the  wilderness  to 
( 'anaan  ;  and  it  is  by  the  power  and  presence 
of  Christ  that  we  pass  over  death,  Jordan's 
antitype,  from  the  wilderness  of  this  world  to 
heaven. 

3.  Before  the  ark  the  walls  of  Jericho  fell 
down;  and  at  the  pn-sence  of  Christ  shall  all 
high  towers,  and  strongholds,  and  hiiling-jilaces 
for  sinners  be  razed  and  ilissolved  at  his  com- 
ing. Isa.  vi.  20. 

4.  Before  the  ark  Dago!?  fell,  that  idol  of 
the  Philistines;  and  before  Christ  Jesus  devils 
fell,  those  gods  of  all  those  idols.  And  he 
must  reign  till  all  his  enemies  be  put  under 
his  feet,  and  until  they  be  made  his  footstool. 
1  Sam.  V,  1-4. 

5.  The  Philistines  were  also  phigue<l  for 
meddling  with  the  ark  while  they  abode  un- 
circunicised;  and  the  wicked  will  one  day  l>c 
most  severely  plagued  for  their  meddling  with 
Christ  with  their  uncircumci.sed  heart.s.  1  .<anu 
v.  G-13. 

fi.  (tod's  ble.«sing  W!Ls  upon  those  that  enter« 
tained  the  ark  as  they  should;  and  much  more 
is  and  will  hLs  blessing  be  upon  those  that  so 
embrace  and  entertain  his  Christ  and  profcM 
his  nanie  sincerely.  2  Sam.  vi.  11. 

7.  When  I'wa  put  forth  his  hand  to  stay  the 
ark  when  the  oxen  HluK)k  it,  as  despairing  of 
God's  protwtion  of  it  without  a  human  help, 
he  die«l  Iwforo  the  Lonl;  even  so  will  all  tha«e 
do  (without  repentance)   who  use   anUwful 


814 


BUXYAN'S  COMPLETE    WORKS. 


means  to  promote  Christ's  religion  and  to  sup- 
port it  in  the  world.  1  Chron.  xiii.  9,  10. 

8.  The  ark,  though  thus  dignified,  was  of 
itself  but  low— but  a  cubit  and  a  half  high: 
also  Christ,  though  he  was  the  glory  of  heaven 
and  of  God,  yet  made  himself  of  no  reputa- 
tion and  was  found  in  the  likeness  of  a  man. 

9.  The  ark  liad  a  crown  of  gold  round  about 
upon  it,  to  show  how  Christ  is  crowned  by  his 
saints  by  faith,  and  shall  be  crowned  by  them 
in  glory,  for  all  the  good  he  hath  done  for 
them;  as  also  how  all  crowns  shall  one  day 
stoop  to  him  and  be  set  upon  his  head.  This 
is  showed  in  the  type  (Zech.  vi.  11,  14)  and  in 
the  antitype.  Rev.  iv.  10. 

10.  The  ark  was  overlaid  with  gold  within 
&nd  without,  to  show  that  Christ  was  perfect 
in  inward  grace  and  outward  life,  in  spirit  and 
righteousness.  John  i. 

11.  The  ark  was  placed  under  the  mercy- 
eeat,  to  show  that  Jesus  Christ,  as  Eedeemer, 
brings  and  bears,  as  it  vrere  upon  his  shoulders, 
the  mercy  of  God  to  men,  even  "in  the  body 
of  his  flesh,  through  death." 

12.  When  the  ark  was  removed  far  from  the 
people  the  godly  went  mourning  after  it;  and 
when  Christ  is  hid  or  taken  from  us,  "then  we 
mourn  in  those  days." 

13.  All  Israel  had  the  ark  again  after  their 
mourning  time  was  over;  and  Christ,  after  his 
people  have  son  owed  for  him  a  while,  will  see 
them  again,  "and  their  hearts  shall  rejoice." 

By  all  these  things,  and  many  more  that 
might  be  mentioned,  it  is  most  evident  that 
the  ark  of  the  testimony  was  a  type  of  Jesus 
Christ;  and  take  notice  a  little  of  that  which 
follows,  namely,  that  the  ark  at  last  arrived  at 
the  place  most  holy.  Heb.  ix.  3,  4. 

That  is,  after  its  wanderings ;  for  the  ark  was 
first  made  to  wander  like  a  non -inhabitant 
from  place  to  place;  now  hither,  and  then 
thither;  now  in  the  hands  of  enemies,  and 
then  abused  by  friends ;  yea,  it  was  caused  to 
rove  from  place  to  place,  as  that  of  which  the 
world  was  weary.  I  need  instance  to  you,  for 
proof,  none  other  place  than  the  5th,  6th,  and 
7th  chapters  of  the  first  book  of  Samuel ;  and, 
answerable  to  this,  was  our  dear  Lord  Jesus 
posted  backwards  and  forwards  hither  and 
thither,  by  the  force  of  the  rage  of  his  ene- 
mies. 

1.  He  was  hunted  into  Egypt  so  soon  as  he 
was  born.  Matt.  ii. 

2.  Then  he  was  driven  to  live  in  Galilee  flie 
space  of  many  years. 

3.  Also,  when  he  showed  himself  to  Israel, 


they  drove  him  sometimes  into  the  wildemess, 
sometimes  into  the  desert,  sometimes  into  the 
sea,  and  sometimes  into  the  mountains;  and 
still  in  every  one  of  these  places  he  was  either 
haunted  or  hunted  by  new  enemies. 

And,  last  of  all,  the  Pharisees  plot  for  his 
life;  Judas  sells  him,  the  priests  buy  him, 
Peter  denies  him,  his  enemies  mock,  scourge, 
buffet,  and  much  abuse  him.  In  fine,  they  get 
him  condemned,  and  crucified,  and  buried, 
but,  at  last,  God  commanded  and  took  him  to 
his  place,  even  within  the  veil,  and  sets  him 
to  bear  up  the  mercy-seat,  where  he  is  to  this 
very  day ;  being  our  ark  to  save  us,  as  Noah's 
did  him,  as  Moses'  did  him;  yea,  better,  as 
none  but  Christ  doth  save  his  own. 

LXII.   Of  the  jilacing  of  the  Ark  in  the  Holiest  or 
■   Inner  Temple. 

1.  The  ark,  as  we  have  said,  and  as  the  text 
declares,  when  carried  to  its  rest,  was  placed 
in  the  inner  temple,  or  in  the  most  holy  place, 
even  under  the  "wings  of  the  cherubims." 
"And  the  priests  brought  in  the  ark  of  the 
covenant  of  the  Lord  unto  his  place,  to  the 
oracle  of  the  house,  unto  the  most  holy  place, 
even  under  the  wing  of  the  cherubims." 

2.  Before  this,  as  was  said  afore,  the  ark  was 
carried  from  place  to  place,  and  caused  to 
dwell  in  a  tent  under  curtains,  as  all  our 
fathers  did;  to  show  that  Christ,  as  we,  was 
made  for  a  time  to  wander  in  the  world,  in 
order  to  his  being  possessed  of  glory. 

3.  But  now,  when  the  ark  was  brought  into 
the  holiest,  it  is  said  to  be  brought  into  its 
place.  This  world,  then,  was  not  Christ's 
place;  he  was  not  from  beneath,  he  came  from 
his  Father's  house;  wherefore  while  here  he 
was  not  at  his  place,  nor  could  be  until  he  as- 
cended up  where  he  was  before.  John  viii.  23. 

4.  Christ's  proper  place,  therefore,  is  the 
holiest — his  proper  place  as  God,  as  Priest,  as 
Prophet,  as  King,  and  as  the  Advocate  of  his 
people.  Here,  with  us,  he  has  no  more  to  do, 
in  person,  as  mediator.  If  he  were  on  earth 
he  should  not  Ije  a  priest,  &c.  His  place  and 
work  is  now  above  with  his  Father  and  before 
the  angels. 

5.  It  is  said  the  ark  was  brought  to  the 
oracle  of  the  house ;  Solomon  was  content  to 
say  it  was  brought  into  the  holiest;  but  he 
saith  his  place  was  the  oracle,  the  holy  oracle 
— that  is,  the  place  of  hearing:  for  he,  when 
he  ascended,  had  somewhat  to  say  to  God  on 
the  behalf  of  his  people.  To  the  oracle— that 
is,  to  the  place  of  revealing;  for  he  also  was 


SOLOMON'S  TEMPLE  SPIRITUALIZED. 


315 


there  to  receive,  and  frum  theuce  to  revoul  to 
his  Church  on  csirth,  aouiething  that  couUi  not 
be  nuide  uiuuilV'Kt  but  from  this  holy  oracle. 
Tlieri.',  therefore,  he  'u  with  the  two  tabled  of 
testimony  in  his  heart,  ils  perfectly  kept;  ho 
ulrio  id  there  with  the  whole  fultilling  of  the 
ceremoniul  law  in  hid  dide,  showing  anil  plead- 
iuj;  I  lie  perfection  of  his  rij^hteoudneds  and  the 
merit  of  his  blood  with  his  Father;  and  to  re- 
ceive and  to  do  Ud  j;o«k1,  who  believe  in  him, 
huw  well  pl.ntsed  the  Father  id  with  what  he 
hiLs  done  in  our  behalf 

6.  "  Into  the  ujost  holy  place."  15y  these 
wordtt  idsh«)wetl  whither  aldo  the  ark  went  when 
it  went  to  take  up  its  rest.  Ami  in  that  thid 
ark  was  a  type  of  Christ  in  this,  it  id  to  dhow 
or  further  manif«-st  that  what  Christ  doth  now 
in  heaven,  he  doth  it  before  his  Father's  face. 
Yea,  it  intimates  that  (.^hrint  even  there  nnikea 
his  appeals  to  C«k1  concerning  the  worth  of 
what  he  did  on  earth — to  God  the  Judge  of  all : 
I  say,  whether  he  ought  not,  for  his  suftering'd 
sake,  to  have  granted  tt>  him  his  whole  desire 
as  i'riest  and  .Vtlvoeate  for  his  people. 

"  Wilt  thou,"  said  Festus  to  Paul,  "go  up  to 
Jerusjilem,  and  there  be  judgetl  of  these  things 
before  me?"  Why,  this  our  blessed  Jesus  was 
willing,  when  here,  to  go  up  to  Jerusalem  to 
be  juclgetl;  and  being  nusjudge«l  there,  he 
made  his  ap|teal  to  Citnl ;  and  is  now  gone 
thither,  even  into  the  holy  place,  even  to  him 
that  id  judge  of  all,  for  his  verdict  upon  his 
doing,  ami  whether  the  souls  for  whom  he  be- 
Ciime  undertaker,  to  bring  them  to  glory,  have 
not  by  him  a  right  to  the  kingdom  of 
heaven. 

7.  '*  Under  the  wings  «»f  the  cherubims." 
This  doth  further  confirm  our  words;  for, 
having  appealed  from  earth  to  heaven,  as  the 
ark  wiLs  set  under  the  wings  of  the  cherubims, 
»o  he,  in  hid  interceding  with  CukI  and  pleading 
his  meritd  for  Ud,  doth  it  in  the  presence  and 
hearing  of  all  the  angi-ls  in  heaven. 

.And  thus  much  of  the  ark  of  the  covenant 
and  of  itH  antitype.  We  come  next  to  dpeak 
of  the  mercy-seat. 

I ,  \  II  i     '>r'  tht  .\ferci/-Seai,  ami  how  U  was  placed 
.J  the  lloiy  TempU. 


thereof;"  but  the  height  thereof  "was  without 
mciidure." 

1.  The  length  and  breadth  of  the  mercy -seat 
id  the  sauic  with  that  of  the  ark,  perhaps  to 
show  Ud  that  the  length  and  breadth  of  the 
mercy  of  C»o<l  to  hid  elect  id  the  same  with  the 
length  anil  breadth  of  the  uieritu  of  Christ 
Kx.  XXV.  lu,  17. 

Therefore,  we  arc  said  to  be  justified  in  him, 
ble.-vSfd  ill  him,  even  according  to  the  purpus« 
wliiili  (iikI  purposed  in  him. 

'1.  Ihit  in  that  the  mercy-seat  is  without 
mejisure  as  to  the  height,  it  is  to  show  that 
would  God  extend  it,  it  is  able  to  reach  even 
them  that  fall  from  heaven,  and  to  sjive  all  that 
ever  lived  on  earth,  even  all  that  are  now  in 
hell.  For  there  is  not  only  bread  eiiougli  for 
them  that  shall  be  saved,  but  bread  enough 
and  to  spare.  Luke  xv.  17. 

"  And  thou  shalt,"  says  God,  "  put  the  mercy- 
seat  above  upon  the  ark."  Thus  he  said  to 
MiKses,  and  this  was  the  place  which  David  as- 
signed for  it. 

Now,  its  being  by  God's  ordinance  placed 
thus,  doth  teach  us  many  things: 

1.  That  mercy's  foundation  to  us  is  Christ. 
The  mercy -seat  was  set  uj)on  the  ark  of  the 
t<.>stimony,  and  there  it  rested  to  us-ward. 
Justice  wouhl  not,  could  not,  have  sudered  us 
to  have  had  any  benefit  by  mercy  had  it  not 
found  an  ark,  a  Christ,  to  rest  upon.  "  Deliver 
them,"  suith  (t<Ml,  "  from  going  down  into  the 
pit:  I  have  found  a  ransom." 

2.  Xn  that  it  was  placed  above  it  doth  show 
ulso  that  Christ  was  of  mercicd  ordaining  a 
fruit  of  mercy.  Mercy  is  above,  is  the  ordain- 
er ;  (JimI  is  love,  and  sent  of  love  his  Jsiin  to  bo 
the  .Siviour  and  ]iro]iitiation  for  our  sins.  John 
iii.  1(3;  1  John  iv.  10. 

3.  In  that  the  mercy-seat  and  ark  were  thus 
joined  together,  it  also  shows  that  without 
Oiridt  mercy  doth  not  act.  Hence,  when  the 
prit>dt  came  of  old  to  God  for  mercy,  he  did 
use  to  come  into  the  holy  place  with  bliMN.1; 
yea,  and  did  use  to  sprinkle  it  upon  the  mercy- 
seat,  and  before  it,  seven  tiini?*.  Take  away 
the  ark,  and  the  mercy-seat  will  fall,  or  como 
greatly  down  at  least;  so  take  away  Christ, 
and  the  floo«lgute  of  mercy  is  let  down  and  tho 

The  imny-se.'it  was  made  in  the  wilderru-ss,  i  current  of  mercy  stopt.     This  is  true;  for  »o 


but  brought  up  by  Solomon  after  the  temple 
was  built,  with  the  rent  of  tho  holy  things.  2 
Chron.  v.  2-10. 

The  niercy-«cat,  t»  I  have  showed  of  the 
ark,  was  but  low:  "Two  mbitf*  and  a  half  was 
the  length,  and  a  cubit  and  a  half  the  breadth 


soijn  a.s  Christ  shall  leave  oil"  to  media'«e  will 
come  the  eternal  judgment. 

4.  Again,  in  that  the  mort7-seal  was  sta 
above  uinm  the  ark,  it  teachelh  us  to  know  (hat 
mercy  nui  look  down  from  heaven,  though  tho 
law  sUnd  by  and  looks  on ;  but  then  it  u>u»t 


316 


BUNYAN'S  COMPLETE   WORKS. 


be  in  Christ,  as  kept  there  and  fulfilled  by  him 
for  us.  Tho  law  out  of  Christ  is  terrible  as  a 
lion;  the  law  iu  him  is  meek  as  a  lamb.  The 
reason  is  for  that  it  finds  in  him  enough  to  an- 
swer for  all  their  faults  that  come  to  God  for 
mercy  by  him.  "  Christ  is  the  end  of  the  law 
for  righteousness ;"  and  if  that  be  true,  the  law 
for  that  can  look  no  further,  whoever  comes  to 
God  by  him.  The  law  did  use  to  sentence 
terribly,  until  it  was  put  into  the  ark  to  be 
kept ;  but  after  it  was  said,  "  It  is  there  to  be 
kept,"  we  read  not  of  it  as  afore. 

5.  Let  them  then  that  come  to  God  for  mercy 
be  sure  to  come  to  him  by  the  ark,  Christ.  For 
grace,  as  it  descends  to  us  from  above  the 
mercy-seat,  so  that  mercy-seat  doth  rest  upon 
the  ark.  Wherefore,  sinner,  come  thou  for 
mercy  that  way,  for  there,  if  thou  meetest  Avith 
the  law,  it  can  do  thee  no  harm ;  nor  can 
mercy,  shouldst  thou  elsewhere  meet  it,  do  thee 
good. 

Come,  therefore,  and  come  boldly  to  the 
throne  of  grace,  this  mercy-seat,  thus  borne  uj) 
by  the  ark,  and  "  obtain  mercy,  and  find  grace 
to  help  in  time  of  need." 

Wherefore,  the  thus  j^lacing  of  things  in  the 
holiest  is  admix-able  to  behold  in  the  word  of 
God ;  for  that  indeed  is  the  glass  by  and  through 
which  Ave  must  behold  this  glory  of  the  Lord. 
Here  Ave  see  the  reason  of  things ;  here  we  see 
how  a  just  God  can  have  to  do,  and  that  in  a 
way  of  mercy,  Avith  one  that  has  sinned  against 
him:  it  is  because  the  hiAV  has  been  kept  by 
the  Lord  Jesus  Christ;  for,  as  you  see,  the 
mercy-seat  stands  upon  the  ark  of  the  cove- 
nant, and  there  God  acts  iu  a  Avay  of  grace  to- 
Avards  *us. 

LXIV.  Of  the  Living  Wafers  of  the  Inner 
Teviple. 

Although,  in  the  holy  relation  of  the  build- 
ing of  the  temple,  no  mention  is  made  of  these 
waters,  but  only  of  the  mount  on  which,  and 
of  the  materials  Avith  which,  the  king  did  build 
it,  yet  it  seems  to  me  that  in  that  mount,  and 
there  too  Avhere  the  temple  Avas  built,  there  was 
a  spring  of  living  Avater.  This  seems  more 
than  probable  by  Ezek.  xlvii.  1,  Avhere  he 
saith,  "  He  brought  me  to  the  door  of  the 
house,  and  behold  waters  issued  out  from 
under  the  threshold  of  the  house  eastward; 
for  the  fore-front  of  the  house  stood  toward 
the  east,  and  the  Avaters  came  doAA-n  from 
under,  from  the  right  side  of  the  house,  at  the 
south  side  of  the  altar." 

£o  again  Joel  iii.  18  :  "  And  a  fountain  shall 


come  forth  of  the  house  of  the  Lord,  and  shall 
Avater  the  valley  of  Shittim."  Nor  was  the 
spring,  wherever  Avas  the  first  appearance  of 
these  holy  Avaters,  but  in  the  sanctuary,  Avhich 
is  the  holiest  of  all,  (Ezek.  xlvii.  12,)  Avhere 
the  mercy-seat  stood,  Avhich  in  Revelations  is 
called  "The  throne  of  God  and  of  the  Lamb." 
Ch.  xxii.  1,  2. 

This  also  is  -that  which  the  prophet  Zecn- 
ariah  means  when  he  says,  "  Living  waters 
shall  go  forth  from  Jerusalem,  half  of  them 
toward  the  former  sea,  and  half  of  them  tOAvard 
the  hinder  sea,"  &c.  They  are  said  to  go  forth 
from  Jerusalem,  because  they  came  doAvn  to 
the  city  from  out  of  the  sanctuary,  Avhich  stood 
in  Jerusalem. 

This  is  that  Avhich,  in  another  place,  is  called 
a  river  of  water  of  life,  because  it  comes  forth 
from  the  throne,  and  because  it  Avas  at  the 
head  of  it,  as  I  supposed,  used  in  and  about 
temple  worship.  It  was  Avith  this,  I  think, 
that  the  molten  sea  and  the  ten  lavers  were 
filled,  and  in  which  the  priests  washed  their 
hands  and  feet  when  they  Avent  into  the  temple 
to  do  service;  and  that  also  in  Avhich  they 
Avashed  the  sacrifices  before  they  offered  them 
to  God ;  yea,  I  presume  all  the  washings  and 
rinsings  about  their  worship  was  with  this 
water. 

This  water  is  said,  in  Ezekiel  and  Revela- 
tions, to  have  the  tree  of  life  grow  on  the  banks 
of  it,  (Ezek.  xlvii. ;  Rev.  xxii.,)  and  Avas  a  type 
of  the  Word  and  Spirit  of  God,  by  which  both 
Christ  himself  sanctified  himself  in  order  to 
his  worship  as  high  priest ;  and  also  this  water 
is  that  which  heals  all  those  that  shall  be  saved, 
and  by  which,  they  being  sanctified  thereby 
also,  do  all  their  Avorks  of  worship  and  service 
acceptably,  through  Jesus  Christ  our  Lord. 

This  Avater,  therefore,  is  said  to  go  forth  into 
the  sea,  the  Avorld,  and  to  heal  its  fish,  the  sin- 
ners, therein  ;  yea,  this  is  that  Avater  of  which 
Christ  Jesus  our  Lord  saith,  "  Whosoever  shall 
drink  thereof  shall  live  for  ever." 

LXV.  Of  the  Chains  which  were  ,n  the  0j~cia!4 
or  Inner  Temple. 

As  there  Avere  chains  on  the  pillars  that 
stood  before  the  porch  of  the  temple  and  in 
the  first  house,  so  like  unto  them  there  were 
chains  in  the  holiest,  here  called  the  oracle. 

These  chains  were  not  chains  in  show,  or  as 
carved  on  Avood,  &c.,  but  chains  indeed,  and 
that  of  gold  ;  and  they  were  prepared  to  make 
a  partition  "  before  the  oracle  within."  1  Kings 
vi.  21 ;  2  Chron.  iii.  16. 


SOLOMON'S   TEMPLE  SPIRITUALIZED. 


317 


I  told  you  before  that  the  holiest  wiu  called 
the  oracle;  not  because,  in  a  strict  sense,  the 
whole  of  it  was  so,  but  because  such  answer  of 
God  was  there  as  was  not  in  the  outward  tem- 
ple ;  but  I  think  that  the  ark  and  mercy -seat 
wius,  indeed,  Uiore  especially  that  culled  the 
iracle  ;  '"  for  there  will  I  meet  with  thee,"  saitl> 
(iod,  "and  from  above  that  will  I  commune 
with  thee."  Wlien  David  saTd,  "  I  lift  my 
hands  towards  thy  holy  oracle,"  ho  meant  not 
»o  much  towards  the  holiest  house  21s  towards 
tlic  mercy-seat  that  wius  therein.  Or,  as  he 
sailh  in  the  margin,  "Toward  the  oracle  of  thy 
sanctuary." 

1.  Wljcn,  therefore,  he  saith  "before  the  or- 
acle," he  means  these  chains  were  put  in  the 
most  holy  place,  before  th<;  ark  an«l  mercy-seat, 
t)  give  Aaron  and  his  »-.«ns  to  understand  that 
:i  additional  glory  wjus  there  ;  for  the  ark  and 
in.rry-seat  were  preferred  before  that  holy 
li')U->e  itself,  even  as  Christ  and  the  grace  of 
(J<m1  is  prefern-d  before  the  highest  heavens. 
"The  Lord  is  high  above  all  nations,  and  hid 
glory  is  above  the  heavens." 

S»,  then,  the  partition  that  was  made  in  this 
house  by  these  chains,  these  golden  chains, 
was  not  so  much  t<i  divide  the  holy  from  the 
place  most  holy,  lus  to  show  that  there  is  in  the 
holii>st  house  that  which  is  yet  more  worthy 
than  it. 

The  holiest  was  a  ty|>c  of  heaven,  but  the 
:irk  and  mercy -seat  were  a  type  of  Christ,  and 
•  t'  the  mercy  of  God  to  us  by  him ;  and  I  trow 
i:iy  man  will  conclude,  if  he  knows  what  he 
-lys,  that  the  G<hI  and  Christ  of  luaven  are 
more  excellent  than  the  house  they  dwell  in. 
Hence  David  said  again,  "  Wiiom  have  I  in 
heaven  but  thee?"  For  thou  art  more  excel- 
Knt  than  they. 

For  though  that  which  is  oaIlc«l  heaven 
would  ser^'c  some,  yet,  though  t»od  himself 
was  out  of  it,  yet  none  but  the  (iml  of  heaven 
will  satisfy  a  tnily  gracious  man :  it  is  God 
that  the  .soul  of  this  man  thirsteth  for;  it  is 
God  that  is  his  exceeding  joy. 

These  chains,  then,  as  they  made  the  parti- 
lion  in  the  mwt  holy  place,  n>ay  teach  us  that 
when  we  shall  be  glorifietl  in  heaven  we  shall 
set,  even  then  and  there,  know  that  there  will 
'  >ntinuc  an  infinite  disprop<trtion  between  God 
and  us.  The  golden  chains  that  arc  there  will 
then  distinguish  the  Creator  from  the  creature. 


For  we,  even  we  which  sliall  Ik;  save<l,  shall  '  fections  of  Christ's  ri 


head,  and  us ;  for  though  now  we  are,  and  also 
then  shall  be,  like  him  as  to  his  manhood,  vea, 
and  shall  bo  like  him  also  as  being  glorified 
with  his  glory,  yet  he  shall  transcend,  and  go 
beyond  us,  as  to  degree  and  sj»lendour,  as  far 
as  ever  the  higlK*st  king  on  earth  did  shine 
above  the  meani*st  subject  that  dwelt  in  hi:* 
kingdom. 

Chains  have  of  old  been  made  use  of  ]is 
notes  of  distinction,  to  show  us  who  are  bond- 
men and  who  free  ;  yea,  they  shall  at  the  day 
of  judgment  be  a  note  of  distinction  of  bail  and 
good,  even  as  lure  they  will  distinguish  the 
heavens  from  tJod,  and  the  creature  from  the 
Creator.  2  IVt.  ii.  1;  Jude  G. 

True,  those  are  chains  of  sin  and  wrath,  but 
these  chains  of  gold ;  yet  these  chains,  even 
these  chains  also,  will  keep  creatures  in  their 
place,  that  the  Creator  may  have  his  glory, 
and  receive  those  acknowledgments  there  from 
them  which  is  due  unto  his  majesty.  Kev.  iv. ; 
V.  ]l-l."i. 

LXVI.    0/  (he  Iliijh  PHfff,  and  of  hit  Office  in 
the  Inner  Temple. 

When  things  were  thus  ordained  in  the 
house  most  holy,  then  went  the  high  priest  in 
thither,  acct)rding  as  he  was  appointed  to  do 
his  office,  which  wjis  to  burn  incense  in  his 
golden  censer,  and  to  sprinkle  with  hLs  finger 
the  blood  of  his  sacrifice  for  the  people  upon 
and  above  the  mercy-seat.     Ex.  xxx.  7,  10. 

Now  for  this  special  work  of  his  he  had  pe 
culiar  preparations: 

1.  He  was  to  be  washed  in  water. 

2.  Then  he  was  to  put  on  his  holy  garments. 

3.  .\fter  that  he  was  to  be  anointed  with 
holy  oil. 

4.  Then  an  ollering  was  to  be  oflered  for 
him,  for  the  further  fitting  of  him  for  his  office. 

5.  The  blood  of  this  sacrifice  must  be  put, 
some  of  it  upon  his  right  ear,  some  on  the 
thumb  of  his  right  hand,  and  some  on  the 
great  toe  of  his  right  foot. 

This  done,  some  more  of  the  blood,  with  the 
anointing  oil,  mu.st  be  sprinkU-d  U|>on  him  and 
upon  his  garment,  for  aAer  this  manner  must 
he  be  consecrated  to  his  work  as  high  priiwt. 
Kx.  xxix. 

His  being  washed  in  water  was  to  show  the 
purity  of  Christ's  humanity. 

His  curious  robes  were  a  ty(>o  of  all  the  per- 


yet  retain  our  own  nature,  and  shall  still  con- 
tinue finite  iH-'ings;  yea,  and  shall  there  also 

*i'i'    u    ili«i«riiiMirlii<ti    lutwi'cii    our    T.ord,    niir 


The  holy  oil  that    .  1  on  hiB  bead 

was  to  show  liow  Christ  wius  :iiiointed  with  th( 
ll-.ly  Ghost  unto  his  work  as  priest. 


318 


BUNYAN'S  COMPLETE    WORKS. 


The  sacrifice  of  his  consecration  was  a  type 
of  that  oifering  Christ  offered  in  the  garden, 
when  he  mixed  his  sweat  with  his  own  blood, 
and  tears,  and  cries— when  "  he  prayed  to  Him 
that  was  able  to  save  him,  and  was  heard  in 
that  he  feared;"  for  with  his  blood,  as  was 
Aaron  with  the  blood  of  the  bullock  that  was 
slain  for  him,  was  this  blessed  one  besmeared 
from  head  to  foot,  when 'his  sweat,  as  great 
drops  or  dodders  of  blood,  fell  down  from  head, 
and  face,  and  whole  body  to  the  ground. 
Lukexxii.  44;  Heb.  x.  20. 

When  Aaron  was  thus  prepared,  then  he 
offered  his  offering  for  the  people  and-carried 
the  blood  within  the  veil.  Lev.  xvi.  The  which 
Christ  Jesus  also  answered  when  he  offered  his 
own  body  without  the  gate,  and  then  carried 
his  blood  into  the  heavens  and  sprinkled  it 
before  the  mercy-seat.  Heb.  xiii.  11,  12. 

For  Aaron  was  a  type  of  Christ ;  his  offering 
a  type  of  Christ's  offering  his  body ;  the  blood 
of  the  sacrifice,  a  type  of  the  blood  of  Christ ; 
his  garments,  a  type  of  Christ's  righteousness  : 
the  mercy-seat,  a  type  of  the  throne  of  grace ; 
the  incense,  a  type  of  Christ's  praise  ;  and  the 
sprinkling  of  the  blood  of  the  sacrifice  upon 
the  mercy -seat,  a  type  of  Christ's  pleading  the 
virtue  of  his  sufferings  for  us  in  the  presence 
of  God  in  heaven. 

"  Wherefore,  holy  brethren,  partakers  of  the 
heavenly  calling,  consider  the  apostle  and  high 
priest  of  our  profession,  Christ  Jesus ;  and 
seeing  we  have  a  great  high  priest,  that  is 
passed  into  the  heavens,  Jesus  the  Son  of  God, 
let  us  hold  fast  our  profession ;  for  we  have  not 
an  high  priest  which  cannot  be  touched  with 
the  feeling  of  our  infirmities,  but  was  in  all 
points  tempted  as  we  are,  yet  without  sin. 
Let  us,  therefore,  come  boldly  to  the  throne 
of  grace,  that  we  may  obtain  mercy  and  find 
grace  to  help  in  time  of  need.  For  every  high 
priest  taken  from  among  men  is  ordained  for 
men  in  things  pertaining  to  God,  that  he  may 
offer  both  gifts  and  sacrifices  for  sin ;  who  can 
have  compassion  on  the  ignorant  and  on  them 
that  are  out  of  the  way,  for  that  he  himself 
ulso  is  compassed  with  infirmity. 

"  This  then  is  our  high  priest ;  and  he  was 
made  so,  not  after  the  law  of  a  carnal  com- 
mandment, but  after  the  power  of  an  endless 
life:  for  Aaron  and  his  sons  were  made  priests 
without  an  oath,  but  this  with  an  oath  by  Him 
that  said  unto  him.  The  Lord  sware  and  will 
not  repent:  thou  art  a  priest  for  ever  after  the 
order  of  Melchisedec. 

"  By  so  much  wa.s  Jesus  made  the  suretv  of 


a  better  testament ;  and  they  truly  were  many 
priests,  because  they  were  not  suffered  to  con- 
tinue by  reason  of  death,  but  this  man,  be- 
cause he  coiitinueth  ever,  hath  an  unchangeable 
priesthood.  Wherefore  he  is  able  to  save  them 
to  the  uttermost  that  come  to  God  by  him, 
seeing  he  ever  liveth  to  make  intercession  for 
them. 

"  For  such  an  high  priest  became  us,  -who  is 
holy,  harmless,  undefiled,  separate  from  sin- 
ners, and  made  higher  than  the  heavens ;  wlur 
needeth  not  daily,  as  those  high  priests,  to 
offer  up  sacrifice,  first  for  his  own  sins,  and 
then  for  the  sins  of  the  people ;  for  this  he  did 
once  when  he  offered  up  himself.  For  the  law 
maketh  men  high  priests  which  have  infirm- 
ities ;  but  the  word  of  an  oath,  which  was  since 
the  law,  maketh  the  Son,  who  is  consecrated 
for  evermore. 

"  Now  of  the  things  which  we  have  spoken 
this  is  the  sum :  We  have  such  an  high  priest 
who  is  set  down  on  the  right  hand  of  the 
throne  of  the  Majesty  in  the  heavens ;  a  minis- 
ter of  the  sanctuary  and  of  the  new  tabernacle, 
which  the  Lord  pitched,  and  not  man.  For 
every  high  priest  is  ordained  to  offer  sacrifices ; 
wherefore  it  is  of  necessity  that  this  man  have 
somewhat  also  to  offer.  For  if  he  were  on 
earth,  he  should  not  be  an  high  priest;  seeing 
that  there  are  priests  that  offer  gifts  according 
to  the  law,  who  serve  unto  the  example  and 
shadow  of  heavenly  things,'  as  Moses  was  ad- 
monished when  he  was  about  to  make  the 
tabernacle :  for.  See,  saith  he,  that  thou  make 
all  things  according  to  the  pattern  showed 
thee  in  the  mount. 

"But  Christ  being  an  high  priest  of  good 
things  to  come  by  a  greater  and  more  perfect 
tabernacle,  that  is  to  say,  not  of  this  building, 
neither  by  the  blood  of  bulls  and  calves,  but 
by  his  own  blood,  he  entered  in  once  into  the 
holy  place,  having  obtained  eternal  redemp- 
tion for  us.  For  if  the  blood  of  goats,  bulls, 
and  ashes  of  an  heifer  sprinkling  the  unclean, 
sanctifieth  to  the  purifying  of  the  flesh,  how 
much  more  shall  the  blood  of  Christ,  who 
through  the  eternal  Spirit  offered  himself 
without  spot  to  God,  purge  your  consciences 
from  dead  works  to  serve  the  living  God  ? 

"  For  Christ  is  not  entered  into  the  holy 
places  made  with  hands,  which  are  the  figures 
of  the  true ;  but  into  heaven  itself,  now  to  ap- 
pear in  the  presence  of  God  for  us.  Nor  yet 
that  he  should  offer  himself  often,  as  the  high 
priest  entered  into  the  holiest  every  year  with 
the  blood  of  others,  for  then  must  he  often 


SOLOMON'S  TEMPI. r-:  SPIRITUALIZED. 


319 


have  suffered  since  the  foundutioii  of  tlie 
world ;  but  now  once  in  the  end  of  tlie  world 
hath  he  Hi)i)eared  to  put  away  sin  by  the  sacri- 
fice of  himself.  And  iva  it  is  appointed  to 
men  once  to  die  and  after  this  the  judgment, 
so  Christ  was  once  ottered  to  bear  the  sins  of 
many.  Antl  to  tliem  that  look  for  him  shall 
ho  appear  th.e  second  time  without  sin  unto 
Milvation." 

LW'll.    Uj  the  Iliij/i  Prie/it's  fjoiuy  into  tht 
lluUtft  nhne. 

As  it  was  the  privile^i-  of  the  liii^h  priest  to 
go  into  the  holiest  alone,  so  there  was  some- 
thing of  mystery  also,  to  which  I  shall  speak 
H  little:  "There  shall,"  saith  Ciod,  "be  no 
man  in  the  tabernacle  of  the  congregation 
when  .Varon  goeth  in  to  make  an  atonement 
in  the  holy  place,  until  he  comes  out  and 
have  nui«le  an  atonement  for  himself,  and  for 
his  household,  and  for  all  the  congregation  of 
Israel." 

The  reason  is,  for  that  Christ  is  mediator 
ilone;  he  trod  the  wine-press  alone;  and  of 
the  people  there  was  none  with  him  to  help 
him  there.  Isa.  I.\iii.;  1  Tim.  ii.  '>. 

Of  the  people  there  w:us  none  to  help  him 
to  bear  his  cross,  or  in  the  management  of  the 
lirst  part  of  hw  priestly  oflice;  why  then 
should  there  be  any  share  with  him  in  his 
executing  of  the  second  part  thereof?  Be- 
sides, he  that  helps  an  intertt'ssor  must  him- 
self be  innocent,  or  in  favour  upon  some 
grounds  not  depending  on  the  worth  of  the 
intercessor.  But  as  to  the  interces,sion  of 
<  'iiriat,  who  can  come  in  to  help  upon  the 
.iccount  of  such  innocency  or  worth?  Not  the 
highest  angel,  for  there  is  none  such  but  one, 
wherilore  he  must  <lo  that  alone.  Hence  it  is 
said  he  went  in  alone,  is  theri-  alone,  and  there 
interceiU's  alone.  And  this  is  manifest  not 
only  in  the  typ--  ^  "•'■••  '-ni  in  »!•.•  oititype 
( 'hrist  Jesus. 

I  do  not  say  tiitrc  i'-  H"  iii:ui  m  in  avi  ti  but 
./fj»us  Christ,  but  I  say  he  is  there  to  make  in- 
t»TceA*ion  for  us  alone.  Yea,  the  holy  text  says 
more. 

"  I  go,"  snith  Christ,  "  to  prepare  a  place  for 
you ;  and  if  I  go  and  prepare  a  place  for  you, 
(  will  come  again  and  take  you  to  myself,  that 
wher*'  I  am,  there  ye  may  be  also."  This  text 
^o«>iii->  t<>  insinuate  that  Christ  is  in  the  holiest 
heavens  alone  ;  and  that  he  there 
'  be  until  he  h^Ls  fini«lii>d  his  work 
of  intercession ;  for  not  till  then  he  comes 
again  to  take  u.<<  to  himself. 


Let  us  grant  Chri>t  the  pre-eminence  in 
this,  as  also  in  all  other  things,  for  he  is  inter- 
cessor for  his  Church,  and  makes  it  for  them 
in  the  holiest  alone.  'Tis  said  he  is  the  light 
that  no  man  can  approach  jnto. 

LWIll.   <{f  the  Hifjh  Priot  going  in  thither 
but  Once  a  Year. 

As  the  high  priest  went  into  the  holient, 
when  ho  went  in  thither,  alone,  so  to  do  Lli&t 
work  he  went  in  thither  but  once  a  year. 
"Thou  shait  not  come  at  all  times," saith  God 
to  him,  "  into  the  holy  place  within  the  veil, 
before  the  mercy-seat,  which  is  upon  the  ark 
that  thou  die  not." 

And  as  he  was  to  go  in  thither  but  once  a 
year,  so  not  then,  neither,  unless  clothed  and 
adorned  with  his  Aaroiiical  holy  robes.  Then 
he  was  to  be  clothed,  as  I  hinted  before,  with 
the  holy  robes,  the  frontlet  of  gold  upon  hiu 
forehead,  the  names  of  the  twelve  tribes  upon 
his  breast,  and  the  jingling  bells  upon  the 
skirts  of  his  garment;  nor  would  all  this  do 
unless  he  went  in  thither  with  blood.  Ex. 
xxviii.;  Lev.  xvi. 

Now,  this  once  a  year  the  apfwtle  takcth 
special  notice  of  and  makes  great  use  of  it. 
"Once  a  year,"  saith  he,  "this  high  priest 
went  in  thither;  once  a  year — that  is,  to  show 
that  Christ  should  once  in  the  end  of  the 
world  go  into  heaven  itself  to  make  interces- 
sion there  for  us.  For  by  this  wonl  "year" 
he  shows  the  term  and  time  of  the  world  is 
meant;  and  by  "once"  in  that  year  he  means 
once  in  the  end  of  the  world. 

"Not,"  saith  he,  "that  he  should  offer  him- 
self often,  as  the  high  priest  entered  into  the 
holy  place  every  year  with  the  blood  of 
(»lhers;  for  then  must  he  often  have  suf- 
fered since  the  foundation  of  the  world.  But 
now  once  in  the  end  of  the  world  hath  ho 
up|>earcd  to  put  away  sin  by  the  sucriticc  of 
himself." 

And  having  thus  once  offered  his  sacrifice 
without  the  veil,  he  is  now  gone  into  the 
holiest  to  perfect  his  work  of  mediation  for 
us;  not  in  the  holy  jihices  made  with  hands, 
which  are  the  figures  of  the  true,  but  into 
heaven  itself,  now  to  ap|>car  in  the  protcnce 
of  tiod  for  us. 

Now,  if  our  I»rd  J»-us  in  gone  indeed  now 
t«>  appear  in  the  presence  of  (Jod  for  iw,  ood 
if  this  n()W  be  the  f»nce  a  year  tliat  the  typ« 
!«|K'aks  «»f,  the  once  in  the  end  of  the  world,  u 
our  a|>o»«tle  says,  then  it  follows  that  the  people 
'■•'  *'■'•]  should  all  stnn-l  w  .iiin  '   f.,r  hit  \uui* 


320 


BUNYAN'S  COMPLETE    WORKS. 


diction,  that  to  tliem  lie  shall  bring  with  him 
when  he  shall  return  from  thence.  Where- 
fore he  adds,  "  Christ  was  once  oifered  to  bear 
the  sins  of  many,  and  to  them  that  look  for 
him  shall  he  appear  the  second  time  without 
sin  unto  salvation." 

This  therefore  shows  us  the  greatness  of  the 
work  that  Christ  has  to  do  at  the  right  hand 
of  God,  for  that  he  stays  there  so  long.  He 
accomplished  all  the  first  part  of  his  priest- 
hood in  less  than  forty  years,  if  you  take  in 
the  making  of  his  holy  garments  and  all ;  but 
about  this  second  part  thereof  he  has  been 
above  in  heaven  above  sixteen  hundred  years, 
and  yet  has  not  done. 

Tliis  therefore  calls  for  faith  and  patience  in 
saints,  and  by  this  he  also  tries  the  world ;  so 
that  they,  in  mocking  manner,  begin  to  say 
already,  "  Where  is  the  promise  of  his  com- 
ing?" 

But  I  say  again,  "We  must  look  and  wait." 

If  the  people  waited  for  Zecharias,  and 
wondered  that  he  stayed  so  long,  because  he 
stayed  in  the  holy  place  somewhat  longer  than 
they  expected,  no  marvel  if  the  faith  of  the 
world  about  Christ's  coming  is  fled  and  gone 
long  ago,  yea,  and  that  the  children  also  are 
put  to  wait,  since  a  Scripture  "  little  while " 
doth  prove  so  long.  For  that  which  the  apos- 
tle saith,  "  yet  a  little  while,"  doth  prove  to 
some  to  be  a  very  long  while. 

True,  Zecharias  had  then  to  do  wdth  angels, 
and  that  made  him  stay  so  long.  Oh,  but  Je- 
sus is  with  God,  before  him,  in  his  presence, 
talking  with  him,  swallowed  up  in  him  and 
with  his  glory,  and  that  is  one  cause  he  stays 
so  long.  He  is  there  also  pleading  his  blood 
for  his  tempted  ones,  and  interceding  for  all 
his  elect,  and  waits  there  till  all  his  be  fitted 
for  and  ready  to  enter  into  glory.  I  say  he  is 
there,  and  there  must  be  till  then ;  and  this  is 
another  reason  why  he  doth  stay  the  time  we 
count  so  long. 

And  indeed  it  is  a  wonder  to  me  that  Jesus 
Christ  our  Lord  should  once  think,  now  he  is 
there,  of  returning  hither  again,  considering 
the  ill-treatment  he  met  with  here  before.  But 
what  will  not  love  do  ?  Surely  he  would  never 
touch  the  ground  again  had  he  not  a  people 
here  that  cannot  be  made  perfect  but  by  his 
coming  to  them.  He  also  is  made  judge  of 
quick  and  dead,  and  will  get  him  glory  in  the 
ruin  of  them  that  hate  him. 

His  people  are  as  himself  to  him.  Can  a 
loving  husband  abide  to  be  always  from  a  be- 
loved spouse  ?    Besides,  as  I  said,  he  is  to  pay 


the  wicked  off  for  all  their  wickedness,  and 
that  in  that  very  plat  where  they  have  com- 
mitted it.  Wherefore  the  day  appointed  for 
this  is  set,  and  he  will  and  shall  come  quickly 
to  do  it. 

For  however  the  time  may  seem  long  to  us, 
yet,  according  to  the  reckoning  of  God,  it  is 
but  a  little  while  since  he  went  into  the  holiest 
to  intercede.  "  A  thousand  years  with  the 
Lord  is  but  as  one  day ;"  and  after  this  man- 
ner of  counting  he  has  not  been  gone  yet  full 
two  days  into  the  holiest.  "  The  Lord  is  not 
slack  concerning  his  promise,  as  some  men 
count  slackness;  he  will  come  quickly,  and 
will  not  tarry." 

LXIX.  Of  the  Cherubi'ms,  and  of  their  being 
placed  over  the  Mercy-seat  in  the  Inner  Tem- 
ple. 

Thei'e  were  also  cherubims  in  the  most  holy 
place,  which  were  set  on  high  above  the  mercy- 
seat.     See  1  Kings  vi. 

1.  These  are  called  by  the  apostles  "the 
cherubims  of  glory,  covering  the  mercy-seat." 
Heb.  ix.  5. 

2.  These  cherubims  were  figures  of  the 
angels  of  God,  as  in  other  places  we  have 
proved. 

8.  It  is  said  these  cherubims  were  made  of 
image-work,  and  that  in  such  a  manner  as  that 
they  could,  as  some  think,  move  their  wings 
by  art,  wherefore  it  is  said  they  stretched  forth 
their  wings;  the  wings  of  the  "  cherubi.us 
spread  themselves ;"  and  that  the  "  cherubims 
spread  forth  their  wings  over  the  place  of  the 
ark,  and  the  staves  thereof  above." 

4.  I  read  also  of  these  cherubims  that  they 
had  chariots  and  wheels,  by  which  is  taught 
us  how  ready  and  willing  the  angels  are  to 
fetch  us  when  commanded  unto  the  paradise 
of  God ;  for  these  chariots  were  types  of  the 
bosoms  of  the  angels,  and  these  wheels  of  the 
quickness  of  their  motion  to  come  for  us  when 
sent.  "  The  chariots  of  God  are  twenty 
thousand,  even  thousands  of  angels ;  the  Lord 
is  among  them,  as  in  Sinai,  in  the  holy  place." 
1  Chron.  XX.  48 ;  Ezek.  xvi.  9. 

5.  What  difterence,  if  any  there  is,  between 
cherubims  and  seraphims,  into  that  I  shall  now 
inquire,  though  I  believe  that  there  are  diverse 
orders  and  degrees  of  angels  in  the  heavens,  as 
there  are  degrees  and  diverse  orders  among 
men  in  the  world.  But  that  these  cherubims 
were  figures  of  the  holy  angels  their  being 
thus  placed  in  the  holy  oracle  doth  declare ; 
for  their  dwelling-place  is  in  heaven,  though 


SOLOMOyS   TEMPLE  SPIIUTUALIZED. 


V2l 


fh(  V,  inr  <Mir  -:ikes,  are  conversant  in  the 
world.  Heb.  i. 

(5.  It  is  said  that  these  cherubims  in  tliis  holy 
[dace  did  stand  upon  their  feet,  to  show — 

1.  That  the  angels  of  heaven  are  not  fallen 
fpiin  their  station,  a.s  the  otlier  angels  arc. 

:.'.  To  show  also  that  they  are  always  ready, 
.u  God's  bidding,  to  run  with  swiftness  to  do 
his  pleasure. 

3.  To  show  also  that  they  shall  continue  in 
their  station,  bein«f  therein  confirmed  by  Jesus 
Christ,  "  by  whom  all  things  exist." 

7.  It  is  said  their  faces  were  inward,  looking 
one  to  another,  yet  withal  somewhat  ascend- 
ing, to  show  that  the  angels  both  behold  and 
wonder  at  the  mysteries  of  grace  as  it  is  dis- 
played to  us-ward  from  off  the  niercy-seat. 
"The  f;u:«M  of  the  cherubinis  shall  loo\i  one  to 
another;  toward  the  mercy-seat  shall  the  faci-s 
of  the  cherubims  be.'' 

1.  "Towjlrds  the  mercy -scat."  They  are 
desirous  to  see  it,  and  how  from  hence,  I  say, 
mercy  doth  look  towards  us. 

2.  "  They  look  one  towards  another,"  to 
show  that  they  agree  to  rejoice  in  the  salva- 
tion of  our  souls.  Luke  xx.  10. 

3.  They  are  said  to  stand  above  tlie  mercy- 
seat,  perhaps  to  show  that  the  angels  have  not 
need  of  those  acts  of  mercy  antl  forgiveness  :is 
we  have,  who  stand  below  and  are  sinners. 
They  stand  above  it — they  are  holy.  I  do  not 
say  they  have  no  need  that  the  goodness  of 
Ootl  shouhl  be  extended  to  them,  for  it  is  by 
tliat  they  have  In-en  and  are  preserved ;  but 
they  neetl  not  to  be  forgiven,  for  they  have 
committed  no  iniquity. 

4.  They  staml  there  al.so  with  wings  stretched 
out,  to  show  how  ready,  if  need  bo,  the  angels 
tre  to  come  from  heaven  to  preach  this  C»os- 
pel  to  the  world.  Luke  ii.  9-14. 

5.  It  is  s:iid  in  this  that,  thu.^  standing,  their 
wings  did  reach  from  wall  to  wall,  from  one 
side  of  this  holy  house  to  the  other,  to  show 
that  all  the  angels  within  the  boundaries  of  the 
heavens,  with  one  consent  and  one  mind,  are 
ready  to  come  down  to  help,  and  serve,  and  do 
for  Gofl's  eliH't  at  his  command. 

It  is  .<*ai<l  also  that  their  wings  are  stretche<l 
out  on  high,  to  show  that  they  are  only  delighted 
in  those  dutic5t  which  are  enjoined  them  by 
the  high  and  lofty  One,  and  not  inclintnl,  no 
not  to  serve  the  saints  in  their  sen>ual  or  fleshly 
designs.  It  may  be  also  to  show  that  they  are 
willing  to  take  their  flight  from  one  end  of 
hcAven  to  the  other,  to  serve  Go«l  and  his 
Church  for  good.  Matt.  xiii.  48,  49;  xxiv.  3L 
21 


LXX.    0/  (he  Fiijures  ih'it   une  upon  (he  WalU 
of  the  Inner  Temple. 

The  wall  of  the  inner  temple,  wliieh  was  a 
type  of  heaven,  w;us,  as  I  have  already  told  you, 
ceiled  with  cetlar  from  the  bottom  to  the  top. 
Now  by  the  vision  of  Kzekiel  it  is  said  this 
wall  was  carved  with  cherubinjs  and  palm  t-ee«. 
"  So  that  a  palm  tree  wils  between  a  cherub,  and 
ever)'  cherub  had  two  faci-s ;  so  that  the  face  of 
a  man  was  toward  the  palm  tree  on  the  one 
side,  and  the  face  of  a  young  lion  toward  the 
palm  tree  on  the  other  side.  It  w;ts  niado 
through  all  the  house  round  alxmt:  from  the 
ground  to  above  the  door  were  the  cherubims 
and  the  palm  trees  made." 

1.  As  to  these  cherubims  and  palm  trees,  I 
have  already  told  you  what  I  think  them  to  be 
figures  of.  The  cherubims  are  figures  of  the 
holy  angels  and  the  palm  trees  of  upright  ones : 
we  therefore  here  are  to  discourse  oidy  of  the 
placing  of  theni  in  the  heavens. 

1.  Now  you  see  the  palm  trees  in  the  holiest 
are  placed  between  a  cherub  and  a  cherub, 
round  about  the  house,  which  methinks  should 
be  to  signify  that  the  saints  shall  not  there  live 
by  faith  and  hope,  jus  here,  but  in  the  imme- 
diate enjoyment  of  God;  for  to  be  placed  be- 
tween the  cherubims  is  to  be  placed  where  God 
dwells,  for  holy  writ  says  plainly,  He  dwells 
between  the  cherubims,  even  where,  here  it  is 
said,  these  palm  trees  or  upright  ones  are 
placed. 

The  Church  on  earth  is  called  God's  house, 
and  he  will  dwell  in  it  for  ever,  and  heaven 
it.self  is  calletl  God's  hou.se,  and  we  shall  dwell 
in  it  for  ever,  and  that  between  the  cherubims. 
This  is  more  than  grace:  this  is  grace  and 
glorj',  glor)'  indeed. 

3.  To  dwell  between  the  cherubims  may  also 
be  to  show  that  there  we  shall  be  equal  to  the 
angels.  Mark,  here  is  a  palm  tree  and  a 
cherub,  a  palm  tree  and  a  cherub.  Here  we 
are  a  little  lower,  but  there  we  shall  not  t«  a 
whit  behind  the  very  chief  of  them.  A  palm 
tree  and  a  cherub,  an  upright  one  between  the 
cherubs,  will  then  Im?  round  about  the  house; 
we  shall  be  placed  in  the  s:ime  rank  ;  "  neither 
can  they  die  any  more,  for  they  are  e<jual  to 
the  angels." 

4.  The  pahn  trees  thns  placed  may  bo  also 
to  show  us  that  the  elect  of  God  shall  there 
take  up  the  vacancies  of  the  fallen  angels; 
they  for  sin  were  east  down  from  the  holy 
heavens,  and  wo  by  grace  shall  '  '  up 
thither,  an«l  l>o  placetl  between  a  ■  d  a 
cherub.     When  I  say  their  places,  I  do  not 


322 


BUNYAN'S  COMPLETE    WORKS. 


mean  the  fickleness  of  that  state  that  they  for 
want  of  electing  love  did  stand  in  while  in 
glory ;  for  the  heavens  by  the  blojod  of  Christ 
are  now  to  us  become  a  purchased  possession ; 
wherefore,  as  we  shall  have  redeeming  blood, 
we  shall  there  abide,  and  go  no  more  out,  for 
by  that  means  that  kingdom  will  stand  to  us 
unshaken. 

5.  These  palm  trees,  I  say,  seem  to  take  their 
places  who  for  sin  were  cast  from  thence.  The 
elect  therefore  take  that  place  in  possession, 
but  a  better  crown  for  ever.  Thus  "  Israel  pos- 
sessed that  of  the  Canaanites,"  and  David, 
Saul's  kingdom,  and  Matthias  the  apostleship 
of  Judas.  Acts  i.  22-26. 

6.  Nor  were  the  habitations  which  the  fallen 
angels  lost,  excepting  that  which  was  excepted 
before,  at  all  inferior  to  theirs  that  stood ;  for 
their  captain  and  prince  is  called  son  of  the 
morning,  for  he  was  the  antitype  thereof.  Isa. 
xiv.  12. 

7.  Thus  you  see  they  were  placed  from  the 
ground  up  to  above  the  door ;  that  is,  from  the 
lowest  to  the  highest  angel  there ;  for  as  there 
are  great  saints  and  small  ones  in  the  Church 
on  earth,  so  there  are  angels  of  divers  degrees 
in  heaven,  some  greater  than  some;  but  the 
smallest  saint,  when  he  gets  to  heaven,  shall 
have  an  angel's  dignity,  an  angel's  place ;  from 
the  ground  you  shall  find  a  palm  tree  between 
a  cherub  and  a  cherub. 

8.  And  every  cherub  had  two  faces ;  so  here, 
but  I  read  in  chapter  x.  that  they  had  four 
faces  apiece :  the  first  was  the  face  of  a  cheru- 
bim, the  second  the  face  of  a  man,  the  third 
the  face  of  a  lion,  and  the  fourth  the  face  of  an 
eagle. 

9.  They  had  two  faces  apiece ;  not  to  show 
tliat  they  were  of  a  double  heart,  "  for  their 


appearance  and  themselves  was  the  same,  and 
they  went  every  one  straight  forward." 

These  two  faces,  then,  were  to  show  here  the 
quickness  of  their  apprehension  and  their  ter- 
ribleness  to  execute  the  mind  of  God.  The 
face  of  a  man  signifies  them  masters  of  reason , 
the  face  of  a  lion,  "  the  terribleness  of  their 
presence." 

In  another  place  I  read  of  their  wheels ;  yea, 
that  themselves,  their  whole  bodies,  their  backs, 
their  hands,  their  wings,  and  their  wheels 
"  were  full  of  eyes  round  about." 

And  this  is  to  show  us  how  knowing  and 
quicksighted  they  are  in  all  i^rovideuces  and 
dark  dispensations,  and  how  nimble  in  appre- 
hending the  mischievous  designs  of  the  ene- 
mies of  God's  Church,  and  so  how  able  they 
are  to  undermine  them.  And  forasmuch  also 
as  they  have  the  face  of  a  lion,  we  by  that  are 
showed  how  full  of  power  they  are  to  kill  and 
to  destroy  when  God  says,  Go  forth  and  do  so. 

Now  with  these  we  must  dwell  and  cohabit, 
a  palm  tree  and  a  cherub :  a  palm  tree  and  a 
cherub  must  be  from  the .  ground  to  above  the 
door,  round  about  the  house,  the  heavens. 

"  So  that  the  face  of  a  man  was  toward  the  palm 
tree  on  the  one  side,  and  the  face  of  a  young 
lion  toward  the  palm  tree  on  the  other  side." 

By  these  two  faces  may  also  be  showed  that 
we  in  the  heavens  shall  have  glory  sufficient 
to  familiarize  us  to  the  angels.  Their  lion- 
like looks,  with  which  they  used  to  fright  the 
biggest  saint  on  earth,  as  you  have  it,  (Gen. 
xxxii.  30 ;  Judg.  xiii.  15,  22,)  shall  then  be 
accompanied  with  the  familiar  looks  of  a  man 
Then  angels  and  men  shall  be  fellows,  and 
have  to  do  with  each  as  such. 

Thus  you  see  something  of  that  little  I  have 
found  in  the  temple  of  Grod. 


THE 


JERUSALEM  SL\M:1J  SAVED; 


CiHih  M;\\S  hill  TllK  \  II.F.sr  OF  mi:n. 

P.KIN(;  AN  HKI.I'  roi:  l)i:si'AIUiN(;  S(.)L'LS:  SlIOWlNd  THAT  JFi^rS  THRIST 
WolLl)  HAVi:  MKliUV  IN  THIO  ITK.ST  I'LACl^  UFFKKKD  TO  THK  liKiUiuST 
SINNKUi?. 

TO    WHICH    IS    ADDKD, 

AN  ANSWKll  TO  THOSE  (JRAND  OnJECTIONS  THAT  I,li:  IN  Till:  WAY  OF  TIIEM  THAT  WOILD 
BELIKVK.  Foil  THE  COMFORT  OF  THOSE  THAT  FEAll  THEV  HAVE  SINNED  AGAINST  TUB 
HOLY  (iHOST. 


TO    THE   KEADKIi. 


Courteous  Reader: 

One  rc:usi>n  which  moved  nie  to  write  and 
jtrint  this  little  book  wjus,  because  thou>;h 
there  are  many  excellent,  heart-allecting  dis- 
lourxca  in  the  world  that  tend  to  convert  the 
-inner,  yet  I  had  a  desire  to  try  this  simple 
mctluxl  of  mine;  wherefore  I  moke  bold  thus 
to  invite  and  encourage  the  wor^t  to  come  to 
( 'hrirtt  for  life. 

I  have  been  vile  mysel!',  but  have  obtained 
mercy ;  and  I  would  have  my  companions  in 
!<in  partake  of  mercy  too,  and  therefore  I  have 
writ  this  little  book. 

The  nation  doth  swarm  with  vile  ones  now, 
as  ever  it  did  since  it  wiis  a  nation.  My  little 
lnM>k  in  some  placi-s  can  scarce  );o  from  house 
to  liDUse  but  it  will  find  a  suitable  subject  to 
B[H-nd  ititelf  upon.  Now,  since  Chri.st  Je^jus  is 
nillinj;  to  save  the  vilest,  why  should  they  not 
by  name  be  somewhat  acquainted  with  it,  and 
bid  come  to  him  under  that  name? 

A  preat  sinner  when  converted  seems  a 
booty  to  Jf^us  Christ  ho  gets  by  saving  such 
an  one :  why,  then,  should  Jesus  lotm  his  glory 
and  the  sinner  lo«c  his  soul  at  once,  and  that 
for  want  of  an  invitation  ? 

I  have  found,  through  Ood's  grace,  good 
«ui-<<i-M  ill  preaching  U|>on  this  subject,  and 
|x  rlia[M  -to  I  may  in  writing  ujMin  it  t<x>.  I 
have,  as  y  lU  wc,  let  down  this  net  for  a  tiniught ; 


the  Lord  catch  some  great  fishes  by  it  for  the 
magnifying  of  his  truth!  There  are  some 
most  vile  in  men's  eyi-s,  and  some  are  so  in 
their  own  eyes  too ;  but  some  have  their  paint- 
ings to  shroud  their  vileness  under,  yet  they 
are  naked  and  open  unto  the  eyes  of  Him  with 
whom  we  have  to  do;  and  for  all  these  God 
hath  sent  a  Saviour  Jesus,  and  to  all  these  the 
door  is  opened. 

Wherefore,  prithee,  profane  man,  give  tliis 
little  book  the  reading.  Come,  pardon  and  a 
part  in  heaven  and  glory  cannot  be  hurtful 
to  thee.  Let  not  thy  lusts  and  folly  drive 
thee  beyond  the  door  of  mercy,  since  it  is  not 
locked  nor  bolted  up  against  thee.  Manassch 
was  a  bad  man,  ami  Magdalen  a  bad  woman, 
to  say  nothing  of  the  thief  upon  the  cross  or 
of  the  murderers  of  Christ,  yet  they  obtained 
mercy:  Christ  willingly  received  them. 

And  dost  thou  think  that  those,  once  so  bad, 
now  they  are  in  heaven  repent  them  there  be- 
ciiuse  they  left  their  sins  for  Christ  when  they 
were  in  the  world?  I  cannot  believe  but  that 
thou  thinkest  they  have  verily  got  the  bi>st  of 
it.  Why,  sinner,  do  thou  likewise.  Christ,  at 
heaven's  gate,  says  to  thee.  Come  hither;  and 
the  devil,  at  the  gates  of  hell,  does  call  thcc  to 
come  to  him.  Sinner,  what  sayiwt  thou  7 
whither  wilt  thou  go?  Don't  go  into  the  fire; 
Utcrc  thou  wilt  bo  burned.     Do  not  let  Jcsiu 

333 


324 


BUNYAN'S  COMPLETE   WORKS. 


lose  his  longing,  since  it  is  for  tliy  salvation ; 
but  come  to  him  and  ive. 

One  word  more,  and  so  I  have  done.  Sin- 
ner, here  thou  dost  hear  of  love ;  prithee,  do 
not  provoke  it  by  turning  it  into  wantonness. 
He  that  dies  for  slighting  love  sinks  deepest 


*  The  unbelieving  and  the  abominable,  who  refuse 
to  accept  the  loving  invitation  of  the  heavenly  Charm- 
«■    ihe   meek  Lamb   of  God,  now,   will   ere  long  be 


into  hell,  and  will  there  be  tormented  by  the 
remembrance  of  that  evil,  more  than  by  the 
deepest  cogitation  of  all  his  other  sins.*  Take 
heed,  therefore;  do  not  make  love  thy  tor- 
mentor, sinner, 

Faeewell. 

forced  to  endure  his  wrath,  when  he  puts  on  the  fierce- 
ness of  a  roaring  lion  at  the  great  and  terrible  day  of 
his  appearing. 


TllK  JKlU'S.V[,i;.M   SIXXF.R  SAVED; 

OR, 

GOOD  Nl'WS  Foi;  THE  VII. KST  uF  MIIN. 


Beginning  nt  Jerusalem. —  Li'Xk  xxiv.  -tT. 


The  whole  verse  runs  thiw:  "Ami  that  re- 
peiilaiice  and  reniis>«ioii  of  siius  should  be 
proat'hoil  in  hLs  name  among  all  nations,  bc- 
i: inning  at  Jeru.sjdom." 

The  wonts  were  spoken  by  Christ  after  he 
t'He  from  the  dead,  and  they  are  here  rehearsed 
liter  an  historieal  manner,  but  do  eontain  in 
ihem  a  li>rmal  eommission,  with  a  special  clause 
tlierein.  The  commission  is,  ;ls  you  see,  for 
the  preaching  of  the  Ciospel,  and  is  very  di.s- 
finctly  inserted  in  the  holy  record  by  Matthew 
itid  .Mark  :  "  Go  teach  all  nations,"  &c. ;  "  Go 
I"  into  all  the  word,  and  preach  the  (lospel  to 
'  ven»'  creature."  Matt,  xxviii.  I'J;  Mark  xvi. 
I').  Only  this  clause  is  in  special  mentioned 
by  Luke,  who  saith  that  a^  Christ  would  have 
the  d<K"trine  of  repentance  nnd  remission  of 
xjns  preacht^l  in  his  name  among  all  nations, 
-I  he  would  have  the  jwople  of  Jerusiilem  to 
iiave  the  first  proffer  thereof.  Preach  it,  saith 
Chri-st,  in  all  nations,  but  begin  at  Jerusalem. 

The  ap<»stles,  then,  though  they  had  a  com- 
mis.sion  so  large  as  to  give  them  warrant  to  go 
and  preach  the  Gosjh'I  in  all  the  world,  yet  by 
this  clau.se  they  were  limitetl  as  to  the  lx»gin- 
ningof  their  ministr)' :  they  were  to  begin  thi.s 
Work  at  Jerusalem.  "  lU-ginning  at  Jeru.sii- 
lem." 

Ik-fore  I  proceed  to  an  ol^servation  upon 
thcHc  wonls,  I  must  (but  briclly)  touch  ujmju 
two  things,  namely — 

1.  tilutw  you  what  Jeru-nalem  now  wils. 

2.  Show  what  it  wiv*  to  preach  the  (nwjM'l  to 
liem. 

I.  For  the  Hnt,  Jerusalem  i.s  to  be  considered 
.  ither— 


*  The  Jew*.  BOW  ilijpcnetl  lbit>U);li«ut  tho  whole 
••rth,  a.i  forvtuld,  mn  tt«DiliD((  ui>>DuuirnU  u(  Uvd'* 
ilrtaUt'ul  Trngraiicc  »Kaintt  >iii,  >ntl  |i«r(icuUrljr  tho 
ittaning  tin  of  untxlicl'  in  rejcoitng  (bo  Lord  Cbri<(, 


1.  With  respect  to  the  descent  of  her  peo- 
ple; or, 

2.  With  respect  to  her  preference  of  exalta- 
tion ;  or, 

3.  With  respect  to  her  present  state,  as  to 
her  decays. 

1.  As  to  her  descent.  She  was  from  Abra- 
ham, the  sons  of  Jacob,  a  people  that  CJod 
singled  out  from  the  rest  of  the  nations  to  set 
his  love  upon  them. 

2.  As  to  her  preference  of  exaltation,  she 
wjis  tho  place  of  Ciod's  worship,  and  that  which 
had  in  and  with  her  the  special  tokens  and 
signs  of  (fod's  favour  and  presence  above  any 
other  people  in  the  worhl.  Hence  the  tribes* 
went  up  to  Jerusalem  to  worship;  there  was 
Gotl'a  house,  God's  high  priest,  Gwl's  sacrificeii 
accepted,  and  CJocl's  eye  and  God's  heart  per- 
petually. Ps.  Ixxvi.  1,  2;  cxxii.  1,  9;  1  Kings 
ix.  3.     IJut, 

3.  We  are  to  consider  Jerusalem  also  in  her 
decays ;  f<jr  as  she  is  so  cousidere<l  she  is  the 
proper  object  f)f  our  text,  ats  will  b<'  fnnln  r 
showed  by  and  by. 

Jeni.salem,  iLs  I  told  you,  was  the  pi:ii  f  and 
seat  of  GiKl's  worship,  but  now  decayed,  de- 
generated, and  ajMistatized.*  The  word,  the 
rule  of  worship,  was  rejectetl  of  them,  and  in 
its  place  they  had  put  and  set  up  their  own 
traditions;  they  had  rejected  al.so  the  niwt 
weighty  ordinancctt,  and  put  in  the  room 
thereof  their  own  little  things.  Matt.  xv. ; 
Mark  vii.  Jerusalem  was  therefore  now  great- 
ly backslidilen,  and  bec<ime  the  place  where 
truth  and  tnie  religion  was  much  defacetl. 

It  was  also  nt»w  become  the  very  sink  of  lio 
and  seat  of  li\  i.n.riHV  an. I  .Milf  wh.re  true  re- 


io  whom  »!<•!.  •"  a»  grwem 

(o  priM  kn<l  iiti|>i<-iv  Uu>|,«;l  |>(tiil«gc4,  lc<i  wo  sIm 
b«  out  off  tbrvugb  unbelief ! 

S35 


326 


BUNYAN'S  COMPLETE   WORKS. 


ligion  was  drowned.  Here  also  now  reigned 
presumption  and  groundless  confidence  in  God, 
which  is  the  bane  of  souls.  Amongst  its  rulers, 
doctors,  and  leaders,  envy,  malice,  and  blas- 
phemy vented  themselves  against  the  power 
of  godliness  in  all  places  where  it  was  espied, 
as  also  against  the  promoters  of  it :  yea,  their 
Lord  and  Maker  could  not  escape  them. 

In  a  word,  Jerusalem  was  now  become  the 
shambles,  the  very  slaughter-shop  for  saints. 
This  was  the  place  wherein  the  prophets, 
Christ,  and  his  people  were  most  horribly  per- 
secuted and  murdered.  Yea,  so  hardened  at 
this  time  was  this  Jerusalem  in  her  sins  that 
she  feared  not  to  commit  the  biggest,- and  to 
bind  herself  by  wish  under  the  guilt  and 
damning  evil  of  it;  saying,  when  she  had 
murdered  the  Son  of  God,  "His  blood  be 
upon  us  and  our  children." 

And  though  Jesus  Christ  did,  both  by  doc- 
trine, miracles,  and  holiness  of  life,  seek  to 
put  a  stop  to  their  villainies,  yet  they  shut 
their  eyes,  stopped  their  ears,  and  rested  not 
till,  as  was  hinted  before,  they  had  driven  him 
out  of  the  world.  Yea,  that  they  might,  if 
possible,  have  extinguished  his  name  and  ex- 
ploded his  doctrine  out  of  the  world,  they, 
against  all  argument  and  in  despite  of  Heaven, 
its  mighty  hand,  and  undeniable  proof  of  his 
resurrection,  did  hire  soldiers  to  invent  a  lie, 
saying,  "His  disciples  stole  him  away  from 
the  grave,"  on  purpose  that  men  might  not 
count  him  the  Saviour  of  the  world,  nor  trust 
in  him  for  the  remission  of  sins. 

They  were,  saith  Paul,  contrary  to  all  men ; 
for  they  did  not  only  shut  up  the  door  of  life 
against  themselves,  but  forbad  that  it  should 
be  opened  to  any  else.  "  Forbidding  us,"  saith 
he,  "to  preach  to  the  Gentiles  that  they  might 
be  saved,  to  fill  up  their  sin  always."  Matt. 
xxiii.  35;  xv.  7-9;  Mark  vii.  6-8;  Matt.  iii.  7- 
9;  John  viii.  33-41 ;  Matt,  xxvii.  18;  Mark  iii. 
30;  Luke  ii.  5,  6;  Matt,  xxiii.  37;  Luke  xiii. 
33,  34;  Ps.  ii.  22,  23;  iv.  10;  Matt,  xxvii.  25; 
XX.  11-16 ;  1  Thess.  ii.  14-16. 

This  is  the  city  and  these  are  the  people; 
this  is  their  character  and  these  are  their  sins; 
nor  can  there  be  produced  their  parallel  in  all 
this  world.  Nay,  what  world,  what  people, 
what  nation,  for  sin  and  transgression  could  or 
can  be  compared  to  Jerusalem,*  especially  if 
you  join  to  the  matter  of  fact  the  light  they 
sinned  against  and  the  patience  which  they 

*  God's  ancient  people  were  favoured  with  high  pre- 
rogatives and  advantages  above  any  other  nation  under 
heaven  :  to  them  "pertained  the  adoption,  the  glory,  the 


abused?  Infinite  was  the  wickedness  upon 
this  account  which  they  committed. 

After  all  their  abusings  of  wise  men  and 
prophets,  God  sent  unto  them  John  Baptist  to 
reduce  them,  and  then  his  Son  to  redeem  them, 
but  they  would  be  neither  reduced  nor  re- 
deemed, but  persecuted  both  to  the  death. 
Nor  did  they,  as  I  said,  stop  here;  the  holy 
apostles  they  afterwards  persecuted  also  to 
death,  even  so  many  as  they  could ;  the  rest 
they  drove  from  them  unto  the  utmost  corners. 

II.  I  come  now  to  show  you  what*  it  was  to 
preach  the  Gospel  to  them.  It  was,  saith 
Luke,  to  preach  to  them  "repentance  and  re- 
mission of  sins  in  Christ's  name;"  or,  as  Mark 
has  it,  "to  bid  them  repent  and  believe  the 
Gospel."  Mark  i.  15.  Not  that  repentance  is  a 
cause  of  remission,  but  a  sign  of  our  hearty 
reception  thereof.  Kepentance  is  therefore 
here  put  to  intimate  that  no  pretended- faith 
of  the  Gospel  is  good  that  is  not  accomjjanied 
with  it ;  and  this  he  doth  on  purpose,  because 
he  would  not  have  them  deceive  themselves ; 
for  with  what  faith  can  he  expect  remission  of 
sins  in  the  name  of  Christ  that  is  not  heartily 
sorry  for  them?  Or  how  shall  a  man  be  able 
to  give  to  others  a  satisfactory  account  of  his 
unfeigned  subjection  to  the  Gospel  that  yet 
abides  in  his  impenitency? 

Wherefore  repentance  is  here  joined  with 
faith  in  the  way  of  receiving  the  Gospel. 
Faith  is  that  without  which  it  cannot  be  re- 
ceived at  all,  and  repentance  that  without 
which  it  cannot  be  received  unfeignedly 
When  therefore  Christ  says  he  would  have 
repentance  and  remission  of  sins  preached  in 
his  name  among  all  nations,  it  is  as  much  as 
to  say,  "I  will  that  all  men  everyAvhere  be 
sorry  for  their  sins,  and  accept  of  mercy  at 
God's  hand  through  me,  lest  they  fall  under 
his  wrath  in  the  judgment."  For,  as  I  had 
said,  without  repentance  what  pretence  soever 
men  have  of  faith,  they  cannot  escape  the 
wrath  to  come.  Wherefore  Paul  saith,  "God 
commands  all  men  everywhere  to  repent"  in 
order  to  their  salvation,  "because  he  hath  ap- 
pointed a  day  in  the  which  he  will  judge  the 
woi'ld  in  righteousness  by  that  Man  whom  he 
hath  ordained."  Acts  xvii.  30. 

And  now  we  come  to  this  clause :  "  Begin- 
ning at  Jerusalem ;"  that  is,  that  Christ  would 
have  Jerusalem  have  the  first  ofier  of  the 
Gospel. 

covenants,  the  law,  the  service  of  God,  the  promises,  the 
fathers,  yea,  Christ  himself;"  but,  alas  !  the  glory  is  now 
departed.    Professors,  "  be  not  high-minded,  but  fear." 


TIIK  J  KR  USA  I.  EM  SiyXKR  SAVED. 


327 


1.  Tliis  cannot  be  so  couuuandL-d,  because 
they  had  not  now  any  more  right  of  themselves 
thereto  than  had  any  of  the  nations  of  the 
world,  for  their  sins  had  divested  them  of  all 
Belf-dei»ervings. 

2.  Nor  yet  because  they  stood  upon  the  ad- 
vance ground  with  the  worst  t>f  the  sinnerH  of 
the  nations;  nay.  rather  the  sinners  of  the  na- 
tions had  the  advanced  ground  of  them.  For 
Jerus;ilem  was,  long  before  she  had  atlded  this 
ininuity  to  her  sin,  worse  than  the  verj'  na- 
tions that  (}»kI  ciLst  out  before  the  children  of 
Lsritel.  2  Chron.  xxxiii. 

3.  It  must  therefore  follow  that  this  clause, 
"  H'./in  at  Jerusalem,"  was  put  into  hi.s  com- 
mi-'ion  of  mere  grace  and  compassion,  even 
from  the  overllowings  of  the  bowels  of  mercy; 
for  indetxl  they  were  the  worst,  and  so  in  the 
most  deplonible  condition  of  any  j>eople  under 
the  heavens.* 

Whatever,  therefore,  their  relation  w:is  to 
Abraham,  Isaac,  or  Jacob,  however  th<«y  ft)r- 
merly  had  been  the  people  among  whom  (to<l 
had  placed  his  name  and  worship,  they  were 
now  degenerated  from  God  more  than  the  na- 
tions were  from  their  idols,  and  were  become 
guilty  of  the  highest  sins  which  the  people  of 
the  world  were  capable  of  committing.  Nay, 
none  can  be  capable  of  committing  of  such  un- 
pardonal)le  sins  as  they  committcil  against  their 
I  i<k1  when  they  .slew  bis  Son  and  persecuted  his 
lamc  and  word. 

From  these  words,  therefore,  thus  explained, 
we  gain  this  observation  : 

That  Jesus  Christ  would  have  mercy  oflere<l 
in  the  first  place  to  the  biggest  sinners. 

That  these  Jerusalem  sinners  were  the  big- 
gest sinners  that  ever  were  in  the  world  I 
think  none  will  deny  that  believes  that  Christ 
wjus  the  be«t  man  that  ever  was  in  the  world, 
and  also  wsis  their  Lt)rd  God.  And  that  they 
\vi>r'»  to  luive  the  first  oflV-rof  his  grace  the  text 
r  :is  the  sun ;  for  it  .sjiith,  "  IW'gin  at 
.1.  r  I-  i'  ;ii."  "  I'reach,"  said  he,  "repentance 
iin<l  remisition  of  sins  to  the  Jerusalem  sin- 
iuth;"  t/»  the  Jerusalem  sinners  in  the  first 
place. 

(.)ne  would  have  thought,  since  the  Jeru- 
nalem  sinners  were  the  worst  antl  greatest  sin- 

*  Tbe  biirhFr  ■  peopio  rtM  and«r  the  me»n>,  (be  lower 

mil  l>^  '.Urtr  fall  if  thrj  alight  thrin  ;  (hrv  (hat  h»ro 
t)r.-n  nrir>"'  '•  .••.n%'r«!  n,  ani  vrl  not  convvrtrd, 
•hall  harr  •  n  ju-lgrd.    O 

Sii»hlT-fav-  !),  ^)<Hi•>m  »n<l 

()  'luorrah,  will  hare  »  milder  hell  lh»a  ih/  e*mal, 
bviiooritu-^il.  •'hri.itlrji*  chiMren. 


ners,  Christ's  greatest  enemies,  and  those  that 
not  only  despised  his  person,  doctrine,  and 
miracles,  but  that  a  little  before  had  had  their 
hands  up  to  the  elbows  in  his  heart-blood,  that 
he  should  rather  have  said,  Go  into  all  the 
world,  and  preach  repentance  and  remission 
of  sins  amoiig  all  nations;  and  after  that  ofllr 
the  same  to  Jerusalem.  Yea,  it  had  been  in- 
finite grace  if  he  had  said  so.  Hut  what  giace 
is  this,  or  what  name  shall  we  give  it,  when  he 
commands  that  this  repentance  and  remission 
of  sins,  which  ia  designed  to  bo  preached 
in  all  nations,  should  first  be  offered  to  Jeru- 
salem—in the  first  place  to  the  worst  of 
sinners? 

Nor  was  this  the  first  time  that  the  grace 
which  was  in  the  heart  of  Christ  thus  showed 
itiiclf  to  the  world.  For  while  he  wjus  yet 
alive,  even  while  he  was  yet  in  Jeru.salem, 
and  perceived  even  among  these  Jcru^:ll^  m 
sinners  which  was  the  most  vile  aninn.'-i 
them,  he  still  in  his  preaching  did  si,  :  ; . 
that  he  had  a  desire  that  the  worst  of  ii:  -  • 
worst  should  in  the  first  place  come  unto 
him.f  The  which  he  showctb  where  he  saith 
to  the  better  sort  of  them,  "The  publicans 
and  harlots  enter  into  the  kingdom  of  God 
before  you."  Matt.  xxi.  31. 

Also,  when  he  compared  Jerusalem  with 
the  sinners  of  the  nations,  then  he  commands 
that  the  Jerusalem  sinners  should  have  tho 
Gospel  at  present  coiifined  to  them.  "Go 
not,"  saith  he,  "  into  the  way  of  tho  Gentiles, 
and  into  any  of  the  cities  of  the  Samaritans 
enter  ye  not;  but  go  rather  to  the  lost  sheep 
of  the  house  of  Israel,"  (Matt.  x.  5,  6;  xxiii. 
37;)  but  go  rather  to  them,  for  they  were  in 
the  most  fearful  plight. 

These,  therefore,  must  have  the  cream  of 
the  Gospel — namely,  the  first  offer  thereof  in 
his  lifetime.  Yea,  when  he  departed  out  of 
the  worhl  he  left  this  as  part  of  his  la.-^t  will 
with  his  preachers,  th.tt  they  also  should  offer 
it  first  t4)  Jerusalem.  He  had  a  mind,  a  care- 
ful mind,  as  it  seems,  to  privilege  the  «orst  of 
sinners  with  tho  first  offer  of  mercy,  and  tc 
take  from  among  them  a  people  to  bo  the  fint- 
fniits  tinto  (io<l  and  to  the  I>nmb. 

The  loth  of  Luke  also  is  famoua  for  tliia, 
where  the  Ix>rd  Jettua  takes  more  cmre,  aa 

t  The  ffmec  of  CbrUt  in  »<iTcrri(;n  a? 
»nd  hi*  Goii|M  ;  tr  \i,fiu\U\]r  valuahN-  au  1 
•amuch  wt  I'  ■  trdun  to  r< 

lor*,  peace  (  i  and  arow'   i  't 

to  enitarrd  •■  to  diteMed  iioneri.    UW««m 

beUudrorJ' 


328 


BUNYAN'S  COMPLETE    WORKS. 


appears  there  by  three  parables,  for  the  lost 
sheep,  lost  groat,  and  the  prodigal  son,  than 
for  the  other  sheep,  the  other  pence,  or  for 
the  son  that  said  he  had  never  transgressed. 
Yea,  he  shows  that  there  is  joy  in  heaven 
among  the  angels  of  God  at  the  repentance 
of  one  sinner,  more  than  over  ninety  and 
nine  just  persons  which  need  no  repentance. 
Luke  XV. 

After  this  manner,  therefore,  the  mind  of 
Christ  was  set  on  the  salvation  of  the  biggest 
sinners  in  his  lifetime.  But  join  to  this  this 
clause,  which  he  carefully  put  into  the  apos- 
tles' commission  to  preach  when  he  departed 
henee  to  the  Father,  and  then  you  shall  see 
that  his  heart  was  vehemently  set  upon  it,  for 
these  were  part  of  his  last  words  with  them : 
"Preach  my  Gospel  to  all  nations,  but  see 
that  you  begin  at  Jerusalem." 

Nor  did  the  apostles  overlook  this  clause 
when  their  Lord  was  gone  into  heaven.  They 
went  first  to  them  of  Jerusalem,  and  preached 
Christ's  Gospel  to  them  :  they  abode  also  there 
for  a  season  and  time,  and  preached  it  to  no- 
body else,  for  they  had  regard  to  the  com- 
mandment of  their  Lord. 

And  it  is  to  be  observed — namely,  that  the 
first  sermon  which  they  preached  after  the 
ascension  of  Christ,  it  was  preached  to  the 
veiy  worst  of  these  Jerusalem  sinners,  even  to 
those  that  were  the  murderers  of  Jesus  Christ, 
(Acts  ii.  23;)  for  these  are  part  of  the  ser- 
mon: "Ye  took  him,  and  by  wicked  hands 
have  crucified  and  slain  him."  Yea,  the  next 
sermon,  and  the  next,  and  also  the  next  to 
that,  was  preached  to  the  self-same  mur- 
derers, to  the  end  they  might  be  saved. 
Acts  iii.  14,  15, 16 ;  iv.  10,  11 ;  v.  30;  vii.  52. 

But  we  will  return  to  the  first  sermon  that 
was  preached  to  these  Jerusalem  sinners,  by 
which  will  be  manifest  more  than  great  grace 
if  it  be  duly  considered. 

For  after  that  Peter  and  the  rest  of  the 
apostles  had,  in  their  exhortation,  persuaded 
these  wretches  to  believe  that  they  had  killed 
the  Prince  of  life,  and  after  they  had  duly 
fallen  under  the  guilt  of  their  murder,  saying, 
"Men  and  brethi-en,  what  shall  we  do?"  he 
replies,  by  an  universal  tender  to  them  all  in 
general,  considering  them  as  Christ's  killers, 
that  if  they  were  sorry  for  what  they  had 
done,*  and  would  be  baptized   for  the    re- 

*  Evangelical  repentance  is  a  gift  and  grace  of  the 
Spirit  of  God,  it  consists  of  godly  sorrow  for  sin,  flee- 
ing to  Christ  as  the  only  refuge  from  its  guilt,  power 
and  condemnation,  and  is  accompanied  with  belief  in 


mission  of  their  sins  in  his  name,  they  should 
receive  the  gift  of  the  Holy  Ghost.  Acts  ii, 
37,  38. 

This  he  said  to  them  all,  though  he  knew 
that  they  were  such  sinners.  Yea,  he  said  it 
without  the  least  stick,  or  stop,  or  pause  of 
sjjirit,  as  to  whether  he  had  best  to  say  eo  or 
no.  ISTay,  so  far  ofi"was  Peter  from  naaking  an 
objection  against  one  of  them  that  by  a  par- 
ticular clause  in  his  exhortation  he  endeavours 
that  not  one  of  them  may  escape  the  salvation 
offered.  "  Kepent,"  saitli  he,  "  and  be  bap- 
tized, every  one  of  you."  I  shut  out  never  a 
one  of  you.  For  I  am  commanded  by  my 
Lord  to  deal  with  you,  as  it  were,  one  by  one, 
by  the  word  of  his  salvation.  But  why  speaks 
he  so  particularly?  Oh !  there  was  reason  for 
it.  The  people  with  whom  the  apostles  were 
uow  to  deal,  as  they  were  murderers  of  our 
Lord  and  to  be  charged  in  the  general  with 
his  blood,  so  they  had  their  various  and  par- 
ticular acts  of  villainy  in  the  guilt  thereof  now 
lying  upon  their  consciences.  And  the  guilt 
of  these  their  various  and  particular  acts  of 
wickedness  could  not  perhaps  be  reached  to  a 
removal  thereof  but  by  this  particular  appli- 
cation. Eepent,  every  one  of  you;  be  bap- 
tized, every  one  of  you,  in  his  name  for  the  re- 
mission of  sins,  and  you  shall,  every  one  of 
you,  receive  the  gift  of  the  Holy  Ghost. 

Objection.  But  I  was  one  of  them  that  plotted 
to  take  away  his  life :  May  I  be  saved  by  him? 

Peter.  Every  one  of  you. 

Objection.  But  I  was  one  of  them  that  bare 
false  witness  against  him :  Is  there  grace  for 
me? 

Peter.  For  every  one  of  you. 

Objection.  But  I  was  one  of  them  that  cried 
out,  Crucify,  crucify  him;  and  that  desired 
that  Barabbas  the  murderer  might  live,  rather 
than  him :  What  will  become  of  me,  think  you? 

I  am  to  preach  repentance  and  remission  of 
sins  to  every  one  of  you,  says  Peter. 

Objection.  But  I  was  one  of  them  that  did 
spit  in  his  face  when  he  stood  before  his  ac- 
cusers ;  I  also  was  one  that  mocked  him  when 
in  anguish  he  hanged  bleeding  on  the  tree :  Is 
there  room  for  me  ? 

For  every  one  of  you,  says  Peter. 

Objection.  But  I  was  one  of  them  that  in  his 
extremity  said,  Give  him  gall  and  vinegar  to 
drink :  Why  may  I  not  expect  the  same  when 
anguish  and  guilt  is  upon  me  ? 

him,  and  life-living  virtue  from  him;  all  which  if 
evident,  by  bringing  forth  much  rich  and  ripe  fruit  to 
the  glory  of  God's  grace. 


THE  JERUSALEM  SIXXER  S.HJ:j>. 


329 


Peter.  Repeut  of  those  your  wickcilufssi's, 
and  here  i^  reiuisiiiun  of  sins  for  every  one  of 
you, 

ObJecdoH.  Hut  I  niiled  on  him,  I  reviled  hinj, 
I  hated  him,  I  rejoiced  to  see  him  mocked  at 
by  others :  Can  there  be  hopes  for  me  ? 

Peter.  There  is  for  every  one  of  you.*  "  Rc- 
|«?iit  and  be  baptized,  every  one  of  you,  in  the 
uume  of  Jesus  Christ  for  the  remission  of  sins, 
uid  ye  shiill  receive  the  jjift  of  the  Holy 
I  i  dost."  Oh  I  what  a  blessetl  Every  one  of  you 
ij  here!  How  willing  was  IVter,  and  the  Lord 
Jesus  by  his  ministry,  to  catch  these  murder- 
■  nj  with  the  word  of  the  Gospel,  that  they 
might  bo  made  monuments  of  the  ^racc  of 
God  I  How  unwilling,  I  say,  wjus  he  that  any 
of  these  should  escape  the  hand  of  mercy! 
Yea,  what  an  ama/iii^  wonder  is  it  to  think 
•:i.it,  above  all  the  world  ami  altove  everybotly 

1  it,  these  should  have  the  first  oiler  of  mercy ! 

Beginning  at  Jerusalem." 
Hut  Vim  there  not  simiething  of  moment  in 
ihis  clause  of  the  commission?    Did  not  IVtt-r, 
•  link  you,  see  a  great  deal  in  it,  that  he  should 

lUs  Ijcgin  with  these  men,  ami  thus  oiler,  so 
particularly,  this  grace  to  each  particular  man 
"I  them? 

Hut,  as  I  have  told  you,  this  is  not  all ;  these 
.Jerusalem  sinners  must  have  this  oHer  again 
and  again ;  every  one  t>f  ihetn  must  be  ollered 
it  over  and  over.  C'hri^t  wouhl  not  take  their 
firMt   rejiction  for  a  denial,  nor  their  second 

■pulse   for  a  denial,  but  he  will   have  grace 

ilered  once,  and  twice,  and  thrice  to  these 
'  •rusulem  Dinners.  Is  not  this  amazing  grace? 
» .iirist  will  not  be  put  off;  these  are  the  sinners 
that  are  sinners  indee<l.  They  are  sinners  of 
Ihe  biggi-st  sort;  consc<iuently  such  as  Christ 
can,  if  they  c<mvert  and  be  saved,  best  serve 
his  end:i  and  de»igns  upon.  Of  which  more 
Hiion. 

liut  what  a  pitch  .of  gnice  is  this!  Ciirist 
1^  minded  to  annize  the  world,  and  to  show 
that  he  actoth  not  like  the  children  of  men. 
This  is  tiiat  which  he  said  of  old,  "  I  will  not 
execute  the  fierceness  of  wrath,  I  will  not  re- 
turn to  destroy  Kphruim ;  for  I  am  UihI  and 
()'>t  man.*'  Hos.  xi. 'J.     This  is  not  the  nninner 

I  men ;  men  ure  shorter-winded  ;  men  are  so^m 
moved  to  take  vcngcuocc,  and  to  right  tbcm- 

*  .\ll  the  objecltoni  are  un  tbr  ninncr'i  li'lr,  (hr<>ui>h 
'  ihrlivf.  Chrift,  in  hi*  Uo»p«l  of  pcacr,  aniwrri 
Ibcm  All  ID  one  Mord.  "  Who*ocrcr  will,  let  him  c<iinr 
Mtd  lake  of  the  WKler  of  life  freeljr ;"  mod  "  whovorrrr 
•ooicth  I  will  in  nuwiM  c»«t  out."  Ix>r(J,  put  forth 
Ik;  p«wcr  mud  Ki*e  the  will. 


selves  in  a  way  of  wrath  ami  indi;;natiou 
Hut  liod  is  full  of  grace,  lull  of  patience,  ready 
to  forgive,  and  one  that  delights  in  mercy. 
-\11  this  is  seen  in  our  text.  The  biggest  sin- 
ners must  first  ]fe  ottered  mercy  ;  they  must,  I 
say,  have  the  cream  of  the  Gospel  ollered  unto 
them. 

Hut  we  will  a  little  proceed.  In  the  third 
chapter  we  find  that  they  wlio  '.ficaped  con- 
verting by  the  first  sermon  are  called  njioii 
again  to  accrpt  of  grace  ami  forgiveiiei*s  foi 
their  murdir  committed  uihui  the  Hon  of  God. 
You  have  killed,  yea,  "you  have  denied,  tliu 
Holy  One  and  the  Just,  and  diiiired  a  mur- 
derer to  be  granted  unto  you  ;  and  killed  the 
Prince  of  life."  Mark,  he  falls  again  upon  tho 
very  men  that  actually  were,  an  you  have  it  in 
the  chapters  following,  his  very  betrayers  and 
murderers,t  (Act<s  iii.  14,  15,)  as  being  loth 
that  they  should  escape  the  mercy  of  forgive- 
ness, anil  exhorts  them  again  to  repent,  "that 
their  sins  might  be  blotted  out."  Ver.  19,  20. 

.\gaiii,  in  the  fourth  chapter  he  charges  thent 
afresh  with  this  murder,  (ver.  10,)  but  withal 
lells  them,  "  ."salvation  is  in  no  other."  Then, 
like  a  heavenly  decoy,  he  puts  himself  als«i 
among  them,  to  draw  them  the  better  under 
the  net  of  the  Gospel,  saying,  "There  is  none 
other  name  under  heaven  given  among  men 
whereby  we  must  be  saved."  Ver.  12. 

In  the  fifth  chapter  you  find  them  railing  at 
him  because  he  continued  preaching  among 
them  salvation  in  the  name  of  Je*sus.  Hut  be 
tells  them  that  that  very  Je>us  whom  they  had 
slain  and  hange«l  on  a  tree,  him  (iod  hud 
raised  up  and  exalted  to  be  a  Prince  and  a 
Saviour,  to  give  repentance  to  Israel  and  for- 
giveness of  sins.  Ver.  211,  .'50,  IJl.  .*^till  insinu- 
ating that  though  they  had  killed  him,  and  to 
this  day  rejected  him,  yet  ]m  business  wa«  to 
bestow  upon  them  repentance  and  forgivem*!M 
of  sins. 

It  is  true,  after  they  began  to  kill  again,  and 
when  nothing  but  killing  would  .tirve  their 
turn,  then  they  that  were  »catteri-d  abroad 
Went  everywhere  preaching  the  word.  Vcl 
even  «onio  of  them  so  hankered  aAer  the  con- 
version of  the  Jews  that  they  preached  the 
Gospel  only  to  them.     Al.so  the  a|H>stlui  vlili 


f  Tbii  ia  the  awful  cm«  of  evcrj  >  |>«i  ■ 

■on:  we  are  all  bom  in  lin,  ebil.lrrn  >■:  "•»!!>,  and 
heira  of  hell ;  like  »illT  ihcri.  uoup  ••irm.T.  wp  know  not 
which  way  to  rclnm  till  we  hear  the  ■'*hrj>hrrd»  roica 
"  Can  ihc»e  dry  bonct  lire  ?"  Lonl,  put  life  and  (pirll 
into  thriu.  Raite  the  dead,  be  eye*  to  lb*  biiad,  mn 
to  the  deaf,  and  feet  to  the  lane. 


J30 


BUNYAN'S  COMPLETE   WORKS. 


made  their  abode  at  Jerusalem,  in  hopes  that 
they  might  yet  let  down  their  net  for  another 
draught  of  these  Jerusalem  sinners.  Neither 
did  Paul  and  Barnabas,  who  were  tha  minis- 
ters of  God  to  the  Gentiles,  biit  ofifer  the  Gos- 
pel, in  the  first  place,  to  those,  of  them  that  for 
their  wickedness  were  scattered  like  vagabonds 
anjong  the  nations :  yea,  and  when  they  ren- 
dered rebellion  and  blasphemy  for  their  se-vice 
and  love,  they  replied,  "It  was  necessary  that 
the  word  of  God  should  first  have  been  spoken 
to  them."  Acts  i.  8 ;  xiii.  46,  47. 

Nor  was  this  their  preaching  unsuccessful 
among  these  people;  but  the  Lord  Jesus  so 
wrought  with  the  word  thus  spoken  that  thou- 
sands of  them  came  flocking  to  him  for  mercy. 
Three  thousand  of  them  closed  with  him  at 
the  first,  and  afterwards  two  thousand  more ; 
for  now  they  were  in  number  about  five  thou- 
sand ;  whereas  before  sermons  were  preached 
to  these  murderers  the  number  of  the  disciples 
"  was  not  above  a  hundred  and  twenty."  Acts 
i.  15  ;  ii.  41 ;  iv.  4. 

Also  among  these  people  that  thus  flocked 
to  him  for  mercy  there  was  a  "great  company 
of  priests."  Acts  vi.  7.  Now  the  priests  were 
the}"  that  were  the  greatest  of  these  biggest 
sinners ;  they  were  the  ringleaders,  they  were 
the  inventors  and  ringleaders  in  the  mischief. 
It  was  thej"  that  set  the  people  against  the 
Lord  Jesus,  and  that  was  the  cause  why  the 
uproar  increased  until  Pilate  had  given  sen- 
tence upon  him.  "The  chief  priests  and 
eldei-s,"  says  the  text,  "  persuaded  (the  people) 
the  multitude  that  they  should  ask  Barabbas 
and  destroy  Jesus."  Matt,  xxvii.  20.  And 
yet  behold  the  priests,  yea  a  great  company  of 
the  priests,  became  obedient  to  the  faith.* 

Oh  the  greatness  of  the  grace  of  Christ, 
that  he  should  be  thus  in  love  with  the  souls 
oi  Jerusalem  sinners !  that  he  should  be  thus 
delighted  vv'ith  the  salvation  of  tjae  Jerusalem 
sinners !  that  he  should  not  only  will  that  his 
Gospel  should  be  offered  them,  but  that  it 
should  be  offered  unto  them  first,  and  before 
other  sinners  were  admitted  to  a  hearing  of  it ! 
"  Begin  at  Jerusalem." 

Was  this  doctrine  well  believed,  where  would 
'here  be  a  place  for  a  doubt  or  a  fear  of  the 
damnation  of  the  soul  if  the  sinner  be  peni- 

*  The  truth  of  God,  when  clothed  with  his  divine 
-Spirit  and  power,  is  irresistible ;  having  the  strength 
of  God  in  it,  armed  error  must  fall  before  it.  This 
was  exemplified  in  the  conversion  of  matny  of  those 
■bitter  enemies  to  Christ,  the  priests.     An  arrow  dipt 


tent,  how  bad  a  life  soever  he  has  lived,  novr 
many  soever  in  number  are  his  sins  ? 

But  this  grace  is  hid  from  the  eyes  of  men; 
the  devil  hides  it  from  them,  for  he  knows  it 
is  alluring,  he  knows  it  has  an  attracting  vir- 
tue in  it;  for  this  is  it  that  above  all  argu- 
ments can  draw  the  soul  to  God. 

I  cannot  help  it,  but  must  let  drop  another 
word.  The  first  Church,  the  Jerusalem  Church, 
from  whence  the  Gospel  was  to  be  sent  into  all 
the  world,  was  a  church  made  up  of  Jerusa- 
lem sinners.  These  great  sinners  were  here 
the  most  shining  monuments  of  the  exceeding 
grace  of  God. 

Thus  you  see  I  have  proved  the  doctrine, 
and  that  not  only  by  showing  you  that  this 
was  the  practice  of  the  Lord  Jesus  Christ  in 
his  lifetime,  but  his  last  will  when  he  went  up 
to  God,  saying,  "  Begin  to  preach  at  Jerusa- 
lem." 

Yea,  it  is  yet  further  manifested  in  that 
when  his  ministers  first  began  to  preach  there 
he  joined  his  power  to  the  word,  to  the  con- 
verting of  thousands  of  his  betrayers  and 
murderers,  and  also  many  of  the  ringleading 
priests  to  the  faith. 

I  shall  now  i^roceed,  and  shall  show  you — 

1.  The  reason  of  the  point; 

2.  And  then  make  some  application  of  the 
whole. 

The  observation,  you  know,  is  this :  Jesus 
Christ  would  have  mercy  offered  in  the  first 
place  to  the  biggest  sinners,  to  the  Jerusalem 
sinners.  "Preach  repentance  and  remission 
of  sins  in  my  name  among  all  nations,  begin- 
ning at  Jerusalem." 

The  reasons  of  the  points  are — 

First,  Because  the  biggest  sinners  have  most 
need  thereof.  He  that  has  the  most  need, 
reason  says,  should  be  helped  first.  I  mean 
when  a  helping  hand  is  offered,  and  now  it  is, 
for  the  Gospel  of  the  grace  of  God  is  sent  to 
help  the  world.  Acts  xvi.  9.  But  the  biggest 
sinner  has  most  need :  therefore,  in  reason, 
when  mercy  is  sent  down  from  heaven  to  men, 
the  worst  of  men  should  have  the  first  offer  of 
it.  "  Begin  at  Jerusalem."  This  is  the  reason 
which  the  Lord  Christ  himself  renders  why  in 
his  lifetime  he  left  the  best  and  turned  him 
to  the  worst — why  he  sat  so  loose  from  the 
righteous  and  stuck  so  close  to  the  wicked.t 

in  the  blood  of  Jesus  will  subdue  the  most  obdurate 
heart  it  reaches. 

I  The  soul  is  mortally  wounded  by  sin  ;  happy  only 
they  who  both  know  and  feel  it !  Christ  is  appointed 
in  the  council  of  heaven  for  the  cure  of  it ;  but  such 


THE  JERUSALEM  SISSER  SAVED. 


3:^1 


"  The  whole,"  snith  he,  "  have  no  need  of  tlie 
physician,  but  the  sick.  I  ciiine  n<it  to  call 
the  ri'^htt-ouH,  hut  sinners,  to  rejientance." 
Mark  ii.  lo.  lt>,  17. 

A  hove  y<»u  read  that  the  scrihes  and  Phari- 
sees said  to  his  discijdes,  '*  How  is  it  that  he 
cateth  an<l  drinketh  with  publicans  and  sin- 
ners?" Alas!  they  did  not  know  the  reason  ; 
hut  the  I.iord  renders  them  one,  and  sucii  an 
(ine  a.H  is  both  natural  and  c«»gent,  sayinjj, 
These  have  need,  most  need.  Their  great  ne- 
ccswity  re«|uires  that  I  should  be  most  friendly 
and  show  my  pnice  first  to  iheiy. 

Not  that  the  others  were  sinless,  ami  so  had 
no  newl  of  a  S.nviour,  but  the  jmblieans  and 
their  companions  were  the  biuV'*^  sinners; 
they  were,  as  to  view,  worse  than  the  scribes, 
and  therefore  in  reason  should  be  helped  ln-» 
btH'ause  they  had  most  newl  of  a  Saviour. 

Men  that  are  at  the  point  to  die  have  mitre 
need  of  the  physician  than  they  that  are  but 
now  and  then  troubleil  with  an  heart-faintiuir 
qualm.  The  publicans  and  sinners  were,  as  it 
were,  in  the  mouth  of  death;  death  was  swal- 
lowinj;  of  them  down,  and  therefore  the  Lord 
Jesius  ri'ceived  thera  first,  offers  them  mercy 
first.  '*  The  whole  have  no  need  of  the  physi- 
cian, but  the  sick.  I  came  not  to  call  the  rij;lit- 
eous,  but  sinners,  to  repentance."  The  sick, 
.IS  I  .said,  is  the  bi^jrgest  sinner,  whether  he  avc^ 
•;  disea.se  or  not.  He  is  stained  from  head  to 
i'"»t,  from  heart  to  life  and  conversation.  This 
man,  iu  every  man's  judccment,  has  most  need 
of  mercy.  There  is  nothing  attends  him  from 
IhmI  to  Inward,  and  from  l><>ardto  beil  a;rain,but 
the  visible  characters  and  obviou.s  symptoms 
of  eternal  damnation.  This  tlieref<»re  i.s  the 
man  that  has  need,  most  nee<i,  and  tiiereforc 
in  reason  Hhould  bo  hel|M«d  in  the  first  place. 
Thu8  it  was  with  the  people  cfmcernetl  in  the 
text;  they  were  the  worst  of  simnTs,  Jerusa- 
lem sinners,  sinners  of  the  bi;;irest  size,  and 
therefore  such  .as  had  the  jjreatest  need  ;  where- 
t''>re  they  must  have  mercy  offered  to  them  he- 
re it  be  ofTenHi  anywhere  else  in  the  w^orld. 
!'.  in  at  Jerusidem,"  offer  mercy  first  to  a 
!■  ilem  sinner.  This  man  has  mcwt  n«'cd, 
he  is  farthc?>t  from  0«h1,  nean-st  to  hi-ll.  and  •><> 
one  that  has  most  nee<l.  This  man's  .nins  are 
■I  numlier  the  moot,  in  cry  the  loudtvt,  in 

!invr<  a.*   think    (hcm«elrr«   in  «  bralthj    rl«te   will 

<;-f    n-i    phv'TriBn't     hrlp.      "  Jr^u*     c«roe    not    t<> 

■rr)   riKblroim,   but    tho   (»en»iblo) 

■f."      lilt   bluo<l  c|p«nm>(h  fnun  all 

'  n. 

*  Such    wcr«    Dsvid,    ManAoi-h,   .MitgUlen,    Peter, 


w«i.:lit  the  heaviest,  and  conse<juently  will  >iuk 
him  soonest ;  wherefore  he  has  most  need  of 
mercy.  This  man  i*  shut  up  in  Satan's  haiul, 
fastest  bound  in  the  conis  of  hit)  sins,  one  that 
Justice  is  whetting  his  sword  to  cut  off,  and 
therefore  has  most  need,  not  only  of  mercy, 
but  that  it  should  be  extended  to  him  iu  the 
first  place. 

Hut  a  little  further,  to  show  you  the  true  na- 
ture of  this  reason — to  wit,  that  Jt-sus  Ohrl«l 
wouhl  have  mercy  offered  in  the  fir-i  i.l;ic.-  i«) 
the  bijjfjest  sinners.* 

First,  Mercy  nriseth  from  bow  ■!•<  aim  <  •im- 
passion, from  pity,  and  from  a  feelinjj  of  the 
condition  of  those  in  misery.  "  In  his  love 
and  in  hia  pity  he  saveth  us."  And  again, 
"The  Lord  is  j)itiful,  very  pitiful,  and  of  great 
mercy."   Isa.  l.xiii.  U;  James  v.  11. 

Now,  where  pity  and  compassion  is,  there  i« 
vrarninj?  of  the  bowels;  and  where  there  in 
that,  there  is  readiness  to  help.  And  I  say 
a^ain,  the  more  deplorable  and  dreadful  the 
condition  is,  the  more  dinctly  doth  bowels  and 
compassion  turn  themselves  to  such  and  oiler 
help  and  deliverance.  All  this  Hows  from  our 
first  Scripture  proof,  "  I  came  to  call  them  that 
have  need  ;"  to  call  them  first,  while  the  rest 
look  on  and  murmur. 

"How  shall  I  pive  thee  up,  E|»hraiin?" 
Ephraim  was  a  revolter  from  (fO<l,  a  man  that 
h.'id  jjiven  himself  up  to  devilism — a  coinj>any 
of  men,  the  ten  tribi's,  that  had  worsliippe*! 
devils,  while  Jndah  kept  with  his  (hnl.  "  Hut 
how  .shall  I  give  thee  up,  Ephraim?  How 
shaU  I  deliver  thee,  Israel?  How  .shall  I 
make  thee  as  .Vdmah?  How  shall  I  set  thee 
as  Zeljoim?  (and  yet  thou  art  worse  than  they; 
nor  has  Samaria  coniniitte«l  half  tliy  sins.)" 
Ezek.  xvi.  40,  51.  "  My  heart  is  turniHl  with- 
in me,  and  my  repentings  are  kindled  to 
I  gether."  Hiw.  xi.  8. 

!       Hut  where  <lo  you  find  that  ever  the  Lord 

'  di<l  thus  rowl  in  his  bowels  for  and  after  any 

I  self-righteous   man?      No,    no;    they    are    the 

publicans  an<l  harlots,  idolatem  and  Jerusjtleni 

'  sinners,  for  whiuii  his  IxiweU  yearn  and  thiia 

tumble  about   within   him;    for,   alan!    |»oor 

worms,  thev  have  most  ne<'d  of  mercy. 

Hail  not  the  go<Ml  Samaritan  more  comp»«- 
I  iiion   for  that  man   that   fell  among  thiciei 

I  l*»ol,  and  romnr  riihrr»,  who.  harinK  \>f*'n  urtr^ou*  of- 
I  f«>nr|rr«.  »il3'phrn>cr»,  an-l  j>fr»<^ii''T«,  >---«m«»  al 
'    |.  ■  ;   rtaoiplo  -•'!•• 

'    nt,  :    •  i  m"r<<T :  n     >  "I* 

•till  a'llf.  an>l  »illiti|C  to  *a*c  Iu  (he   utU;uiw*t  ail  wh» 
>    cocor  untw  flo<l  bjr  bia. 


532 


BUyYAN'S  COMPLETE   WORKS. 


(though  that  fall  was  occasioned  by  his  going 
from  the  place  where  they  worshipped  God  to 
Jericho,  the  cursed  city)  than  we  read  he  had 
for  any  other  besides  ?  His  wine  was  for  him, 
his  oil  was  for  him,  his  beast  for  him;  his 
penny,  his  care,  and  his  swaddling-band  for 
him:'  for,  alas!  wretch,  he  had  most  need. 
Luke  X.  30-35. 

Zaccheus  the  publican,  the  chief  of  the  pub- 
licans one  that  had  made  himself  the  richer 
by  wronging  of  others, — the  Lord  at  that  time 
singleth  him  out  from  all  the  rest  of  his 
brother  publicans,  and  that  in  the  face  of 
many  Pharisees,  and  proclaimed  in  the  aud- 
ience of  them  all  that  that  day  salvation  was 
come  to  his  house.  Luke  xix.  1-8. 

The  woman  also  that  had  been  bound  down 
by  Satan  for  eighteen  years  together,  his  com- 
panions putting  him  upon  it  he  loosed  her, 
though  those  that  stood  by  snarled  at  him  for 
so  doing.  Luke  iii.  11-13. 

And  why  the  woman  of  Sarepta,  and  why 
Naaman  the  Syrian,  rather  than  widow's  and 
lepers  in  Israel,  but  because  their  conditions 
were  more  deplorable,*  for  that  they  were  most 
forlorn  and  farthest  from  help?  Luke  iv.  25,  27. 

But,  I  say,  why  all  these  thus  named?  Why 
have  we  not  a  catalogue  of  some  holy  men  that 
were  so  in  their  own  eyes  and  in  the  judgment 
of  the  world?  Alas!  if  at  any  time  any  of 
them  are  mentioned,  how  seemingly  coldly 
doth  the  ecord  of  Scripture  present  them  to 
us?  Nicodemus,  a  night  professor,  and  Simon 
the  Pharisee  with  his  fifty  pence,  and  their 
great  ignorance  of  the  methods  of  grace,  we 
have  now  and  then  touched  upon. 

Mercy  seems  to  be  out  of  its  proj^er  channel 
when  it  deals  with  self-righteous  men ;  but 
then  it  runs  with  a  fiill  stream  when  it  extends 
itself  to  the  biggest  sinners.  As  God's  mercy 
is  not  regulated  by  man's  goodness,  nor  ob- 
tained by  man's  worthiness,  so  not  much  set 
out  by  saving  of  any  such.  But  more  of  this 
anon. 

And  here  let  me  ask  my  readers  a  question: 
Suppose  that,  as  thou  art  walking  by  some 
pond  side,  thou  shouldst  espy  in  it  four  or 
five  children  all  in  danger  of  drowning,  and 
one  In  more  danger  than  all  the  rest :  judge 

*  These  were  the  objects  of  disci-iminating  grace ; 
by  divine  illumination  they  saw  and  groaned  under 
their  ignorance,  rebellion,  apostacy,  and  utter  in- 
ability to  return  to  God  :  this  being  humbly  confessed, 
Christ  steps  in  to  their  relief  with,  "  I  will ;  be  thou 
clean."  Luke  v.  13.  Then  follows  peace  and  joy  in 
believing. 


which  has  most  need  to  be  helped  out  first  * 
I  know  thou  wilt  say.  He  that  is  nearest 
drowning.  Why,  this  is  the  case :  the  bigger 
sinner,  the  nearer  drowning ;  therefore  the 
bigger  sinner,  the  more  need  of  mercy ;  yea, 
of  help  by  mercy  in  the  first  place.  And  to 
this  our  text  agrees  when  it  saith,  "  Beginning 
at  Jerusalem."  Let  the  Jerusalem  sinner,  says 
Christ,  have  the  first  offer,  the  first  invitation, 
the  first  tender  of  my  grace  and  mercy,  for 
he  is  the  biggest  sinner,  and  so  has  most  need 
thereof. 

Secondly,  Christ  Jesus  would  t.'ive  mercy 
offered  in  the  first  place  to  the  biggest  sin- 
ners, because  when  they,  any  of  them,  re- 
ceive it,  it  redounds  most  to  the  fame  of  his 
name. 

Christ  Jesus,  as  you  may  perceive,  has  put 
himself  under  the  term  of  a  physician,  a  doc- 
tor for  curing  of  diseases  ;  and  you  know  that 
applause  and  a  fame  is  a  thing  that  physicians 
much  desire.  That  is  it  that  helps  them  to 
patients,  and  that  also  that  will  help  their 
patients  to  commit  themselves  to  their  skill 
for  cure  with  the  more  confidence  and  repose 
of  spirit.  And  the  best  way  for  a  doctor  or 
physician  to  get  themselves  a  name  is,  in  the 
first  place,  to  take  in  hand  and  cure  some 
such  as  all  others  have  given  up  for  lost  and 
dead.  Physicians  get  neither  name  nor  fame 
by  pricking  of  wheals,  or  picking  out  thistles, 
or  by  laying  of  plasters  to  the  scratch  of  a 
pin :  every  old  woman  can  do  this.  But  if 
they  would  have  a  name  and  a  fame,  if  they 
will  have  it  quickly,  they  must,  as  I  said,  do 
some  great  and  desperate  cures.  Let  them 
fetch  one  to  life  that  was  dead ;  let  them  re- 
cover one  to  his  wits  that  was  mad ;  let  them 
make  one  that  was  born  blind  to  see ;  or  let 
them  give  ripe  wits  to  a  fool :  these  are  notable 
cures,  and  he  that  can  do  thus,  and  if  he  doth 
thus  first,  he  shall  have  the  name  and  fame  he 
desires  ;  he  may  lay  abed  till  noon. 

Why,  Christ  Jesus  forgiveth  sins  for  a 
name,  and  so  begets  of  himself  a  good  report 
in  the  hearts  of  the  children  of  men.f  And 
therefore  in  reason  he  must  be  willing,  as  also 
he  did  command,  that  his  mercy  should  be 
offered  first  to  the  biggest  sinners. 

"  I  will  forgive  their  sins,  iniquities,  and 

■)•  Such  as  truly  know  Christ,  and  have  tasted  sweet- 
ness in  him,  will  count  all  things  else  but  dung  and 
dross  in  comparison  of  his  love ;  they  will  moreover 
be  forward  to  invite  and  draw  others  to  a  saving 
acquaintance  with  Ilim  whom  they  esteem  altogether 
lovely. 


THE  JIJRUSALKM  SIS  SEE  SAVED. 


333 


traiisgrc-v^iioiis,  "  ^'ays  he;  "  aud  it  shall  turn 
U>  me  for  a  namo  of  joy,  ami  a  praise,  and  an 
honour  hefore  all  the  nations  of  the  earth." 
Jer.  xxxiii.  8,  9. 

And  honce  it  is  that  at  his  first  appearing 
he  took  upon  him  to  do  such  mighty  works: 
he  got  a  fame  thereby  ;  he  got  a  mune  thereby. 
Matt.  iv.  23,  24. 

When  Christ  had  east  the  legion  of  devils 
out  of  the  man  of  whom  y<J\i  ri-ad  in  Mark  v., 
he  bid  him  go  home  to  his  friunds  and  tell  it. 
'■(lo  home,"^saith  he,  "to  thy  frii-nds,  and  tell 
tlieui  how  great  things  God  has  done  for  thee, 
and  hiist  had  compassion  on  thee."  Mark  v. 
111.  Christ  Jesus  seeks  a  name  and  desireth 
a  fame  in  the  world ;  an«l  therefore,  or  the 
better  to  obtain  that,  lie  commands  that 
mercy  should  first  be  protfercd  to  the  biggest 
dinners,  because  by  the  saving  of  one  of  them 
he  makes  all  men  marvel,  as  it  is  said  of  the 
man  lust  mentioned,  whom  Christ  cured  to- 
wanls  the  beginning  of  his  ministry.  "  And 
he  departed,"  says  the  text,  "and  began  to 
publish  in  Deeajmlis  how  great  tilings  Je.sus 
had  done  for  him ;  and  all  men  did  marvel." 
Vor.  2(». 

When  John  told  Christ  that  they  saw  one 
casting  out  devils  in  his  name,  and  they  for- 
bade him,  because  he  followed  not  with  them, 
what  is  the  answer  of  Christ?  "  lM)rbid  him 
not,  for  there  is  no  man  which  shall  do  a  mira- 
cle in  my  name  that  can  lightly  speak  evil  of 
me."  No:  they  will  ratlier  cause  his  praise 
to  be  heanl  and  his  name  to  be  magnified,  and 
80  put  glory  on  tlie  head  of  Christ. 

But  we  will  follow  a  little  our  nutaphor. 
Christ,  as  I  said,  has  put  himself  under  the 
term  of  a  physician  ;  consetiucntly  he  desireth 
that  his  fame  as  to  the  salvation  of  sinners 
may  spread  abroad,  that  the  world  may  see 
what  he  can  do.  And  to  this  end  he  has  not 
only  commanded  that  the  biggest  sinners 
should  have  the  first  otfer  of  his  mercy,  but 
has,  n.s  physicians  do,  put  out  his  bills  and 
publishe*!  his  doings,  that  things  may  be  read 
Hnd  talked  of.  Yea,  he  has  moreover,  in  these 
nis  blessed  bilU — the  holy  Scriptur«-s  I  mean 
— inserted  the  very  names  of  persons,  the 
places  of  their  abode,  and  the  great  cures  that 
by  Uie  means  of  his  salvation  he  hits  wrought 
upon  them  to  this  verj-  end.  Here  is,  I'/rwi, 
tjuch  a  one,  by  my  grace  and  retleeming 
blo<Kl,  was  made  a  monument  of  everlasting 

'  Qod't  r«|(caerBt«d  mad  Kdoplad  pom,  wboM  ombm 
>ro  r«Kif(vr«d  in  bcATen.  mh»  »ro  rr»llr  ineinK«r«  9t 
Ike  Uo*{>«l   Cburcb,  hart  a  dfC^'t  ^/  'I'"  promitc*,  to 


life;  aud  such  a  one,  by  my  peilVct  obedi- 
ence, became  an  heir  of  glory.*  And  then  he 
produceth  their  names: 

Kent.  I  saved  Lot  from  the  guilt  and  damna- 
tion that  he  had  procured  to  himself  by  his 
incest. 

Item.  I  saved  David  from  the  vengeance  that 
belonged  to  him  for  committing  of  adultery 
and  murder. 

Here  is  also  Solomon,  Manasseh,  IVter, , 
Magdalen,  and  many  others  made  mention 
of  in  this  book.  Yea,  here  arc  their  names, 
their  sins,  and  their  salvations  recorded  to- 
gether, that  you  may  read  and  know  what  a 
Saviour  he  is,  and  do  him  honour  in  tho 
world.  For  why  are  these  things  thus  re- 
cordeil  but  to  show  to  sinners  what  he  can  do, 
to  the  praise  and  glory  of  his  grace? 

And  it  is  observable,  jts  I  said  before,  we 
have  but  very  little  of  the  salvation  of  little 
sinners  mentioned  in  God's  book,  because  that 
would  not  have  answered  the  design — to  wit, 
to  bring  glory  and  fame  to  the  name  of  the 
Son  of  (iod. 

What  should  be  the  reason,  think  you,  why 
Christ  should  so  easily  take  a  denial  of  the 
great  ones  that  were  the  grandeur  of  the  world, 
and  struggle  so  hard  for  hedge-creepers  and 
highwaymen,  (as  tliat  parable  in  Luke  xiv. 
seems  to  import  he  doth,)  but  to  show  forth 
the  riches  of  the  glory  of  his  grace  to  hia 
praise?     This,  I  say,  is  one  reason  to  l>e  sure. 

They  that  had  their  grounds,  their  yoke  of 
oxen,  and  their  nial-rijige  joys  were  invited  to 
come,  but  they  made  their  excuse,  and  that 
served  the  turn.  Hut  when  he  conu-s  to  deal 
with  the  worst,  he  saith  to  his  servant.s.  Go  ye 
out  and  liring  them  in  hither.  "  Go  out  i}uickly, 
and  bring  in  hither  the  por»r,  the  maimed,  the 
halt,  and  the  blind.  And  they  did  so."  And 
he  said  again,  "  Go  out  into  the  highway*  and 
hedgra,  and  compel  them  to  come  in,  that  my 
house  may  be  filled."  Luke  xiv.  18,  lit.  2U. 
These  poor  lame,  maini«Ml,  blind  hotlge-erecp- 
ers  and  highwaymen  must  come  in,  must  \te 
forci-d     in.      Tht-c     if    .saved,     \sill     make    1m« 

merits  shine. 

When  Christ  \\:i.-«  crinniiu  aiui  ii:m;.'<'<i  iip 
between  the  earth  and  heavens,  there  wer«lwo 
thieves*  crucified  with  him;  and  iH-hojiI,  he 
lays  hold  ()f  one  of  them,  ami  will  have  him 
away  with  him  to  glor>-.  W:is  not  this  a 
strange  act  and  adisplayof  unt!. 'ii -!.t  ..r.-r.i.-,-  * 

all  that  Oo<i*bM  proridod  and  < 

•T»n  to  Ibe  wbolo  Inberilanov  of  gta^c  hc;c  mi4  g'u'J 

in  baavoB. 


334 


BUNYAN'S  COMPLETE   WORKS. 


"Were  tliere  none  but  tliieves  there,  or  were  the 
rest  of  that  company  out  of  his  reach  ?  Could 
he  not,  think  you,  have  stooped  from  the  cross 
to  the  ground,  and  have  laid  hold  on  some 
honester  man  if  he  would?  Yes,  doubtless. 
Oh !  but  then  he  would  not  have  displayed  his 
grace,  nor  so  have  pursued  his  own  designs — 
namely,  to  get  himself  a  praise  and, a  name; 
but  uow  he  has  done  it  to  purpose.  For  who 
'.hat  shall  read  this  story  but  must  confess  that 
the  Son  of  God  is  full  of  grace :  for  a  proof  of 
the  I'iches  thereof  he  left  behind  him  when 
upoi)  the  cross  he  took  the  thief  away  with 
him  to  glory.  Nor  can  this  one  act  of  his  be 
buried ;  it  will  be  talked  of  to  the  end  of  the 
w  'jrld  to  his  praise.*  "  Men  shall  speak  of  the 
might  of  thy  terrible  acts,  and  will  declare  thy 
greatness.  They  shall  abundantly  utter  the 
memory  of  thy  great  goodness,  and  shall  sing 
of  thy  righteousness.  They  shall  speak  of  the 
glory  of  thy  kingdom  and  talk  of  thy  power, 
to  make  known  to  the  sons  of  men  his  mighty 
acts  and  the  glorious  majesty  of  his  kingdom." 
Ps.  cxiv.  6,  12. 

When  the  word  of  God  came  among  the  con- 
jurers and  those  soothsayers  that  you  read  of 
in  Acts  xix.,  and  had  prevailed  with  some  of 
them  to  accept  of  the  grace  of  Christ,  the  Holy 
Ghost  records  it  with  a  boast,  for  that  it  would 
redound  to  his  praise,  saying, 

"  And  many  of  them  that  uSed  curious  arts 
brought  their  books  together  and  burned  them 
before  all  men,  and  counted  the  price  of  them, 
and  ibund  it  fifty  thousand  pieces  of  silver;  so 
mightily  grew  the  word  of  God,  and  prevailed." 
Acts  xix.  19,  20.  It  wrenched  out  of  the 
clutches  of  Satan  some  of  those  of  whom  he 
thought  himself  most  sure.  "So  mightily 
grew  the  word  of  God."  It  grew  mightily  ;  it 
encroached  upon  the  kingdom  of  the  devil ;  it 
pursued  him  and  took  the  prey ;  it  forced  him 
to  let  go  his  hold ;  it  brought  away  captive,  as 
prisoners  taken  by  force  of  arms,  some  of  the 
most  valiant  of  his  army ;  it  fetched  back  from, 
as  it  were,  the  confines  of  hell,  some  of  those 
that  were  his  most  trusty,  and  that  with  hell 
had  been  at  an  agreement :  it  made  them  come 
and  confess  their  deeds  and  burn  their  books 
before  all  men :  "  So  mightily  grew  the  word 
of  God,  and  prevailed." 

*  This  was  truly  a  miracle  of  grace  and  sovereign 
mercy.  It  was  eft'cctcd  by  the  mighty  power  of  God 
the  Holy  Ghost,  who  enlightens  the  eyes  of  the  sin- 
ner's understanding,  to  sec  his  own  deplorable  misery, 
the  excellency  of  Christ,  and  the  alone-sufficiency  and 
fcll-sufficiency  of  his  grace  for  salvation. 


Thus,  therefore,  you  see  why  Christ  will  hare 
mercy  offered  in  the  first  place  to  the  biggest 
sinners ;  they -have  most  need  thereof;  and  this 
is  the  most  ready  way  to  extol  His  name  that 
rideth  upon  the  heavens  to  our  help.     But, 

Thirdly,  Christ  Jesus  would  have  mercj 
offered  in  the  first  place  to  the  biggest  sinners, 
because  by  their  forgiveness  and  salvation 
others,  hearing  of  it,  will  be  encoui'aged  the 
mo^e  to  come  to  him  for  life. 

For  the  physician  by  curing  the  most  des- 
perate at  the  first  doth  not  only  get  himself  a 
name,  but  begets  encouragement  in  the  minds 
of  other  diseased  folks  to  come  to  him  for  help. 
Hence  you  read  of  our  Lord  that  after,  through 
his  tender  mercy,  he  had  cured  many  of  great 
diseases,  his  fame  was  spread  abroad :  "  They 
brought  unto  him  all  sick  people  that  were 
taken  with  divers  diseases  and  torments,  and 
those  which  were  possessed  with  devils,  and 
those  which  were  lunatic,  and  those  that  had 
the  palsy,  and  he  healed  them ;  and  there  fol- 
lowed him  great  multitudes  of  people  from 
Galilee,  and  Decapolis,  and  Jeiusalem,  and 
Judea,  and  from  beyond  Jordan."  Matt.  iv. 
24,  25, 

See  here,  he  first  by  working  gets  himself  a 
fame,  a  name,  and  renown,  and  now  men  take 
encouragement,  and  bring  from  all  quarters 
their  diseased  to  him,  being  heljied,  by  what 
they  had  heard,  to  believe  that  their  diseased 
should  be  healed. 

Now,  as  he  did  with  those  outward  cures, 
so  he  does  in  the  proffers  of  his  grace  and 
mercy  ;  he  proflTers  that  in  the  first  place  to  the 
biggest  sinners,  that  others  may  take  heart  to 
come  to  him  to  be  saved.f  I  will  give  you  a  ' 
Scripture  or  two.  I  mean  to  show  you  that 
Christ,  by  commanding  that  his  mercy  should 
in  the  first  place  be  ofiered  to"  the  biggest  of 
sinners,  has  a  design  thereby  to  encourage  and 
provoke  others  to  come  also  to  him  for  mercy. 

"  God,"  saith  Paul,  "  who  is  rich  in  mercy, 
for  his  great  love  wherewith  he  loved  us.  even 
when  we  were  dead  in  our  sins,  hath  quickened 
us  together  with  Christ,  (by  grace  ye  are  saved,) 
and  hath  raised  us  up  together,  and  made  us 
sit  together  in  heavenly  places  in  Christ  Jesus." 
But  why  did  he  do  all  this  ?  "  That  in  the  ages 
to  come  he  might  show  the  exceeding  riches  of 

f  None  will  be  disposed  to  come  to  the  Saviour  till 
they  have  been  so  far  awakened  by  the  threatenings 
of  God's  wrath  to  a  sight  of  their  misery  as  to  make 
them  see  their  need  of  Christ  held  out  in  the  promise, 
and  to  flee  for  refuge  to  the  only  bf  pe  set  before  them 
in  the  Gospel. 


THE  JERUSALEM  SINNER  SAVED. 


335 


his  grace  in   his  kindness  towards  us  tlirough 
Christ  Jesus."  Eph.  ii.  4-7. 

See,  liere  is  a  design :  Citnl  let^  out  his  njercy 
to  Ephesus  of  design,  even  to  show  to  the  ages 
to  come  the  exceeding  riches  of  his  grace  in 
Ills  kindneiu  to  them  through  Clirist  Jesus. 
\mI  why  to  show  by  those  the  exceeding  riches 
<<{  his  gnice  to  the  Jiges  to  come  through  Christ 
J(j4iLs  but  to  allure  them  and  their  children 
al.v>  to  come  to  him,  and  to  partake  of  the 
Siime  i^rM-ii  tlirough  (.Christ  Ji>sus? 

But  what  wxs  I'aul  and  the  Ephesian  sinners? 
(Of  Paul  we  will  speak  anon.)  These  Ephe- 
sian sinnen*,  they  were  men  dead  in  sins,  men 
that  walkeil  according  to  the  dictates  and 
motions  of  the  devil;  worshii)pers  of  Diana, 
that  elfeminate  godde-ss  ;  men  far  off  from  CJod, 
aliens  and  strangers  to  all  g(K»d  things;  such 
as  were  far  off  from  that,  jus  I  said,  and  conse- 
quently in  a  most  deplorable  condition.  As 
the  Jerusalem  sinners  were  of  the  highest  sort 
umong  the  Jews,  so  these  Ephesian  sinners 
.^ere  of  the  highest  sort  among  the  Clentiles. 
Aph.  ii.  1,  2,  3;  Acts  xix.  35;  Eph.  ii.  11,  12. 
Wherefore,  as  by  the  Jerusaleuj  sinners,  in 
saving  them  first,  he  had  a  design  to  provoke 
others  to  come  to  him  for  mercy,  so  the  same 
design  is  here  set  on  fo<it  again  in  his  calling 
and  converting  the  Ephesiim  sinners,  that  in 
(he  ages  to  come  he  might  show  the  exceeding 
rirln'>  <if  his  -.rrai-e,  f^ay^  lie,  "in  his  kindness 
towards  us  tiirougli  Christ  Jesus."  There  is 
vet  one  hint  behind.  It  is  .said  that  (lod  .saved 
these  "  for  his  love;"  that  is,  as  I  think,  for  the 
Betting  forth,  for  the  commendatiiui  of  his  love, 
for  the  advaiu-e  of  his  love,  in  the  hearts  and 
uiimLs  of  them  that  should  come  after.  As 
who  should  say,  Go<J  has  had  mercy  upon  luid 
been  gracious  to  you,  that  he  might  show  to 
others,  for  their  encouragement,  that  they  ha.ve 
ground  to  come  to  him  to  be  »avc<l.  When 
Go*l  save«  one  great  sinner,  it  is  to  encourage 
•U'ttlHT  irri-at  sinner  to  come  u>  '■  '  'rcy. 
lie  Huvcd  the  thief,  to  encou;  s  to 

come  to  him  for  nuTcy ;  he  tuived  .MiHcdalen, 
to  encourage  other  Mogdalens  to  come  to  him 
for  mere}' ;  he  saved  Saul,  to  enccmrogc  SauU 
to  come  to  him  for  mercy  ;  and  this  I'aul  him- 
•elf  doth  say.  "  For  this  cause,"  sailh  he,  "  I 
obtained  mercy,  that  in  n>e  first  Jesus  Christ 
might  show  forth  all  long-sull'iring,  for  a  pat- 
tern to  ihi-m  which  should  hereafter  believe  on 
hiiu  to  life  fVi  rIx-.tiiiL'  "   1  Tim    i    IT, 


•  0  ti»n*T.  ■ 
•otno  tb«  KnkL-e  ch^'.  u  » 
flod,  in  tb«  Lord'*  time, 


.    'hi  u  yju  ^h.^'! 
1*11  b«  mail  a* 


How  plain  are  the  words  I  Chri.-t  in  savin<» 
of  me  h;Ls  given  to  the  world  a  pattern  of  his 
grace,  that  they  might  see  juid  believe,  and 
come  and  be  saved— that  they  that  are  to  be 
born  hereafter  might  believe  on  Jesus  Christ 
to  life  everlasting.* 

Hut  what  was  Paul?  Why,  he  tells  you 
himself.  "  I  am,"  says  he,  "  the  chief  (»f  sin- 
ners; I  was,"  says  he,  "  a  blasphemer,  a  per^ 
secutor,  an  injurious  person ;  but  I  obtain- 
etl  mercy."  1  Tim.  i.  14,  irj.  Ay,  that  is  well 
for  you,  Paul ;  but  what  advantage  have  we 
thereby?  Oh,  very  much,  saith  he;  for  "for 
thi«  cause  I  obtained  nu-rcy,  that  in  me  finjl 
Jesus  Christ  might  show  all  Ion  ,  for 

a  pattern  to  them  which  shall  I'  iiim 

to  life  everlasting." 

Thus,  therefore,  you  sec  that  this  third  rea- 
son is  of  strength — namely,  that  Jesus  Chriat 
would  have  mercy  offered  in  the  first  place  to 
the  biggest  sinners,  because  by  their  forgive- 
ness and  salvation,  others  hearing  of  it,  will 
be  encouraged  the  more  to  come  to  him  for 
mercy. 

It  may  well  therefore  be  said  to  Go<l,  "  Thou 
delightest  in  mercy,  and  mercy  pleases  thee' 
Mic.  vii.  18. 

lUit  who  believes  that  tliis  was  CJoil's  design 
in  showing  mercy  of  old? — namely,  that  we 
that  come  after  might  take  courage  to  come  to 
him  for  mercy;  or  that  Jesus  Christ  would 
have  mercy  oU'ered  in  the  first  place  to  the 
biggest  sinners,  to  stir  up  others  to  come  to 
him  for  life?  This  is  not  the  manner  of  men 
O  God ! 

IJut  I)aviil  *»aw  this  betimes;  therefore  he 
niakvs  this  one  argument  with  (JikI,  that  he 
would  blot  out  his  transgressioiLs,  that  he 
would  forgive  his  adultery,  his  murders,  and 
horrible  hypocrisy.  "  Do  it,  O  Lord,"  saitb 
he,  do  it,  and  "  then  will  I  teach  transgresaont 
thy  ways,  and  sinners  shall  be  converted  unto 
thee."  Ps.  Ii.  7-13. 

He  knew  that  the  conversion  of  sinnen 
Would  be  a  work  highly  pleasing  to  (.iod,  aa 
being  that  which  he  had  di*signed  before  he 
made  mountain  or  hill.  Wherefore  he  cornea, 
and  he  saith,  Sjive  mc,  O  Lord;  if  thoii  will 
but  save  me  I  will  fall  in  with  thy  di-^ign ;  F 
will  help  to  bring  what  sinners  to  thee  I  can 
And,  I^ord,  I  am  willing  to  be  ma«l«'  a  prracher 
myM-lf,  for  that  I  have  been  a  horrible  sinner. 
Will  re  f.irr   if  ill. .11  -Irilt  f..rL'iv.-  iin  .- rr.it  truiu* 


Ull,  jui.J  .»*  >.\vt  »u>  jiuuer*  wtro  tli*5  *r«  i'""  fivn- 
fl*U  «aiat«. 


336 


BUNYAN'S  COMPLETE   WORKS. 


gressions,  I  shall  be  a  fit  man  to  tell  of  tliy 
wondrous  grace  to  others.  Yea,  Lord,  I  dare 
promise  that  if  thou  wilt  have  mercy  upon  me, 
it  shall  tend  to  the  glory  of  thy  grace,  and  also 
to  the  increase  of  thy  kingdom ;  for  I  will  tell 
it,  and  sinners  will  hear  of  it.  And  there  is 
nothing  so  suiteth  with  the  hearing  sinner  as 
mercy,  and  to  be  informed  that  God  is  willing 
tc  bestow  it  upon  him.  "  I  will  teach  trans- 
gressors thy  ways,  and  sinners  shall  be  con- 
verted unto  thee." 

Nor  will  Christ  Jesus  miss  of  his  design  in 
proffering  of  mercy  in  the  first  place  to  the 
biggest  sinners.  You  know  what  work  the 
Lord,  by  laying  hold  of  the  woman  of  Samaria, 
made  among  the  people  there.*  They  knew 
that  she  was  a  town-sinner,  an  adulteress,  yea, 
one  that  after  the  most  audacious  manner  lived 
in  uncleanness  with  a  man  that  was  not  her 
husband ;  but  when  she,  from  a  turn  upon  her 
heart,  went  into  the  city  and  said  to  her  neigh- 
bours, Come,  oh  how  they  came !  how  they 
flocked  out  of  the  city  to  Jesus  Christ !  "  Then 
they  went  out  of  the  city  and  came  to  him, 
and  many  of  the  Samaritans  (people  perhaps 
as  bad  as  herself)  believed  on  him,  for  the 
saying  of  the  woman,  which  testified,  saying. 
He  told  me  all  that  ever  I  did."  John  iv.  39. 

That  word,  "He  told  me  all  that  ever  I  did," 
was  a  great  argument  with  them  ;  for  by  that 
they  gathered  that  though  he  knew  her  to  be 
vile,  yet  he  did  not  despise  her,  nor  refuse  to 
show  how  willing  he  was  to  communicate  his 
grace  unto  her ;  and  this  fetched  over,  first 
her,  then  them. 

This  woman,  as  I  said,  was  a  Samaritan  sin- 
ner, a  sinner  of  the  worst  complexion,  for  the 
Jews  abhorred  to  have  aught  to  do  with  them, 
(ver.  9;)  wherefore  none  more  fit  than  she  to 
be  made  one  of  the  decoys  of  heaven,  to  bring 
others  of  the  Samaritan  wild  fowls  under  the 
net  of  the  grace  of  Christ.  And  she  did  the 
work  to  purpose.  Many  and  many  more  of 
the  Samaritans  believed  on  him.  Ver.  40,  41, 
42.  The  heart  of  man,  though  set  in  sin,  will, 
when  it  comes  once  to  a  persuasion  that  God  is 
willing  to  have  mercy  upon  us,  incline  to  come 
to  Jesus  Christ  for  life.  Witness  those  turn- 
aways  from  God  that  you  also  read  of  in  Jere- 

*  It  is  ignorance  of  the  wortli  of  Christ,  and  the 
not  being  sensible  of  the  want  of  him,  that  makes 
persons  so  indifferent  in  their  desires  after  him,  and 
so  remiss  in  using  the  means  of  grace  to  obtain  liim; 
but  the  promise  is,  "They  that  seek  shall  find:  they 
that  ask  shall  receive ;  and  to  them  that  knock  the 
i<"-or  of  mercj-  and  peace  shall  be  opened." 


miah ;  for  after  they  had  heard  three  or  four 
times  over  that  God  had  mercy  for  backsliders, 
they  broke  out  and  said,  "  Behold,  we  come 
unto  thee,  for  thou  art  the  Lord  our  God." 
Or  as  those  in  Hosea  did,  "  For  in  thee  the 
fatherless  find."  Jer.  iii.  22 ;  Hos.  xiv.  1,  2,  3. 

Mercy,  and  the  revelation  thereof,  is  the 
only  antidote  against  sin.  It  is  of  a  thawing 
nature ;  it  will  loose  the  heart  that  is  frozen 
up  in  sin  :  yea,  it  will  make  the  unwilling  will- 
ing to  come  to  Jesus  Christ  for  life. 

Wherefore,  do  you  think,  was  it  that  Jesus 
Christ  told  the  adulterous  woman,  and  that  be- 
fore so  many  sinners,  that  he  had  not  con- 
demned her,  but  to  allure  her,  with  them  there 
present,  to  hope  to  find  favour  at  his  hands  ? 
(As  he  also  saith  in  another  place,)  "I  came 
not  to  judge,  but  to  save  the  world."  f  For 
might  they  not  thence  most  rationally  con- 
clude that  if  Jesus  Christ  had  rather  save  than 
damn  an  harlot,  there  was  encouragement  for 
them  to  come  to  him  for  mercy  ? 

I  heard  once  a  story  from  a  soldier  who  with 
his  company  had  laid  siege  against  a  fort,  that 
so  long  as  the  besieged  were  persuaded  their 
foes  would  show  them  no  favour  they  fought 
like  madmen ;  but  when  they  saw  one  of  their 
fellows  taken  and  received  to  favour,  they  all 
came  tumbling  down  from  their  fortress,  and 
delivered  themselves  into  their  enemies'  hands. 

I  am  persuaded,  did  men  believe  that  there 
is  that  grace  and  willingness  in  the  heart  of 
Christ  to  save  sinners  as  the  word  imports 
there  is,  they  would  come  tumbling  into  his 
arms ;  but  Satan  has  blinded  their  minds  that 
they  cannot  see  this  thing.  Howbeit,  the 
Lord  Jesus  has,  as  I  said,  that  others  might 
take  heart  and  come  to  him,  given  out  a  com- 
mandment that  mercy  should  in  the  first  place 
be  offered  to  the  biggest  sinners.  "Begin," 
saith  he,  "  at  Jerusalem."  And  thus  I  end  the 
third  reason. 

Fourthly,  Jesus  Christ  would  have  mercy 
offered  in  the  first  place  to  the  biggest  sinners, 
because  that  is  the  way,  if  they  receive  it,  most 
to  weaken  the  kingdom  of  Satan,  and  to  keep 
it  lowest  in  every  age  of  the  world.  The  big- 
gest sinners,  they  are  Satan's  colonels  and 
captains,  the  leaders  of  his  people,  and  they 
that  most  stoutly  make  head  against  the  Son 
of  God.     Wherefore  let  these  first  be  con- 

•f  The  design  of  Christ's  first  coming  into  the  world 
was  to  save  miserable  sinners;  the  end  of  his  second 
coming  will  be  to  judge  the  unbelieving  part  of  it;  for 
the  sin  of  unbelief  binds  all  other  sins  upon  the  sin- 
ner, and  consigns  him  over  to  damnation. 


THE  JEIirsAl./.M    .'<J.\yEK   SAVED. 


a,'i7 


quered,  and  his  kingdom  will  be  weak.  Wlien 
Iahlx*shftli  had  lost  his  Abner,  his  kiui^'doin 
was  uiade  weak,  nor  did  he  sit  but  tottcriii'!; 
then  upon  liis  throne.  So  when  Satan  loseth 
ais  strong  men,  them  that  are  miphty  to  work 
iniquity,  and  dexterous  t<i  manage  others  in 
the  same,  then  is  his  kingdom  weak.  2  Sam. 
iii  1  herefore,  I  say,  Christ  doth  otFer  meny 
in  iho  lirst  place  to  sueh  the  mure  t<»  weaken 
'.nn  kin;:d<iiii.  Christ  Jesus  wjis  glad  to  see 
Satan  tail  like  lightning  from  heaven,  that  is 
suddenly  or  headlong;  and  it  wjls  surely  by 
casting  of  him  out  of  strong  posseswions  and 
by  recovering  of  some  notorious  sinnent  out  of 
his  clutches.  Luke  \.  17,  IS,  It). 

Samson,  when  he  would  pull  down  the  I'hil- 
istineit'  temple,  ttM)k  hold  of  the  two  main 
pillars  of  it,  and,  breaking  them,  down  came 
the  house.  Christ  came  to  destroy  the  works 
of  the  devil,  and  to  destroy  by  converting 
grace  ais  well  as  by  redeeming  bl<H)d.  Now  sin 
swarms,  and  lieth  by  legions  and  w  hole  armies 
in  the  souls  of  the  biggi»st  sinners,  as  in  gar- 
rlson.>i;  wherefore  the  way,  the  most  direct 
way,  to  dentniy  it  is  first  to  deal  with  such  sin- 
ners by  the  word  of  bis  Gospel  and  by  the 
merits  of  his  p:ission.* 

For  example,  though  I  shall  give  you  but  a 
homely  one:  Suppose  a  family  to  be  very  lou.sy, 
and  one  or  two  of  the  family  to  be  in  chief  the 
breeders ;  the  way,  the  ijuickest  way,  to  clear 
that  family,  or  at  least  to  weaken  the  so  swarm- 
ing of  those  vermin,  is,  in  the  firxt  place,  to 
itweetcn  the  skin,  head,  ajid  cnotlu>s  of  the 
chief  breederit ;  and  then,  though  all  (he  family 
should  be  apt  to  breed  them,  the  num'ner  of 
them,  and  m>  the  greatni'^.s  of  thai  plai^ue  there, 

.1  be  the  more  impaireil. 

Why,  there  are  sonie  people  that  are  in  chief 
the  devil's  sin-breeilers  iu  the  towns  and  placet) 
where  they  live.  The  place,  town,  or  family 
where  they  live  n»u.-t  nec«ls  be  horribly  lou-sy, 
UJid.  »*  it  were,  eaten  up  with  vermin.  Now, 
let  the  Lord  Jesus  in  the  first  phux*  cleanse 
these  great  breeden*,  and  there  will  be  given  n 
•  •ip  U)  thortc  swarms  of  sin.s  that  used  to  be 

lumitted  in  such  places  throughi>ut  the  town, 
nou.<i4>,  «.r  family  where  such  sin-breeding  |K,'r- 
•*>ni»  used  to  be. 

1  -:>«-ak  by  expcrienoe:  I  was  one  of  thoitc 

rhnnt't  meritoriuu*   life  and  (uffcritij;*  wrr«  up- 

mtrtl   III   unlrr  to   l>rinjc  itloM  rcb«l«  and  •(xtilalv* 

,:.to<ioU:   baviog  tatiiflril  jutttc«, 

•  ,  crorjr  ob«ta«le   it  rcmovrd,  and 

bappiofrM  i*  made  plain  bjr  the 

iud. 


lousy  ones,  one  of  these  great  sin-breeders;  I 
infected  all  the  youth  of  the  town  where  I  wa.s 
born  with  all  manner  of  youthful  vanities.  The 
neighbours  couuteil  me  so;  my  practice  proved 
me  80;  wherefore  Christ  Jesus  took  me  first, 
and  taking  me  first,  the  contagion  wa.H  much 
allayed  all  the  town  over.  When  (lod  made 
me  sigh,  they  would  hearken  ind  inipiiringly 
.say.  What  is  the  matter  wil;i  John?  They 
also  gave  their  various  opinio  us  of  me.  But, 
as  I  .said,  sin  couletl  aiul  fai  ed  Jts  to  his  full 
career.  When  I  wept  out  J  j  seek  the  bread 
of  life  some  of  them  would  f..low,  ami  the  rest 
be  put  into  a  muse  at  homo.  Yea,  alm<»st  the 
town,  at  first,  at  tinjes,  would  go  out  to  hear  at 
the  place  where  I  found  good  ;  yea,  young  and 
old  for  a  while  had  siimo  reformation  on  them; 
also  some  of  them,  perceiving  that  (Jot!  had 
mercy  upon  me,  came  crying  to  him  for  mercy 
too. 

But  what  need  I  give  you  an  instance  of 
poor  I?  I  will  come  to  Mana-sseh  the  king. 
So  long  !Ls  he  wjw  a  rin;,'Ieading  sinner,  the 
great  idolater,  and  chief  of  devilism,  the 
whole  land  Mowed  with  wickedncs.s;  "For  he 
made  them  to  sin,"  and  do  won«e  than  the 
heathen  that  dwelt  round  about  them,  or  that 
wauj  cjLst  out  fnun  before  them;  but  when  Gmi 
converted  him  the  whole  land  wits  reformed. 
Down  went  the  groves,  the  idols,  and  altars  of 
Baal,  and  up  went  true  religion  in  much  of  the 
jiower  and  purity  of  it.  You  will  say.  The 
king  reformeil  by  power.  I  answer.  Doubt- 
less, and  by  example  too,  for  people  observe 
their  leaders;  as  their  fathers  »lid,  .so  did  they. 
2  Cliron.  xxxiii.;  2  Kings  xvii.  41. 

This,  therefore,  is  another  reason  why  Jesus 
would  have  mercy  offered  in  the  first  place  U> 
the  biggest  sinners,  because  that  is  the  be»t 
way,  if  they  receive  it,  most  to  weaken  the 
kingdom  of  Satan  and  to  keep  it  poor  and  low. 

\u*l  do  you  not  think  now  that  if  (.iihI  would 
but  lake  hold  of  the  heart-*  of  some  of  the 
most  notorious  in  your  town,  in  your  family, 
or  country,  that  this  thing  would  be  verifietl 
before  your  faei-s?  It  would,  it  would,  to  tlie 
joy  of  you  that  are  goiUy,  to  the  making  of 
hell  to  sigh,  to  the  great  suppn-stion  of  sin, 
the  glorj'  of  Christ,  and  the  joy  of  the  anirfU 
of  Uod.f    And    minintent   should   ti 


f  If  the  recorery  of  one  lo«t  rioner  br  r<j  riit<»ti.-r 
it  matter  of  pscefding  joj  to  Chritt  the  (TTal  Hb«p 
herd,  to  all  Ibe  blcf*rd  roinpanr  in  hiairn,  and  to 
•aint*  on  caiib,  wbat  rrjuicitif;  uiu<(  tbere  be  at  Ike 
gloriflcation  of  tbe  innumpra>>lr  ibr<>nt  «beo  Mwm 
I   bled  together  'n  the  realm*  of  bli«i  abute '. 


338 


BUNYAN'S  COMPLETE   WORKS. 


that  tliis  work  miglit  go  on,  take  advantage  to 
persuade  with  the  biggest  sinners  to  come  into 
Christ,  according  to  my  text  and  their  com- 
mission, "beginning  at  Jerusalem." 

Fifthly,  Jesus  Christ  would  have  mercy 
offered  in  the  first  place  to  the  biggest  sinners, 
because  such,  when  converted,  are  usually  the 
best  helps  in  the  Church  against  temptations, 
and  fittest  for  the  support  of  the  feeble-minded 
there.  Hence,  usually  you  have  some  such  in 
the  first  plantation  of  churches,  or  quickly 
upon  it.  Churches  would  do  but  sorrily  if 
Christ  Jesus  did  not  put  such  converts  among 
them:  they  are  the  monuments  and  mirrors 
of  mercy.  The  very  sight  of  such  a  sinner  in 
God's  house — yea,  the  very  thought  of  him 
where  the  sight  of  him  cannot  be  had — is 
ofttimcs  greatly  for  the  help  of  the  faith  of 
the  feeble. 

"  When  the  churches  (saith  Paul)  that  were 
in  Judea  heard  this  concerning  me,  that  he 
which  persecuted  them  in  time  past  now 
preached  the  faith  which  once  he  destroyed, 
they  glorified  God  in  me.". Gal.  1.  20-24. 

""Glorified  God."  How  is  that?  Why, 
they  praised  him,  and  took  courage  to  believe 
the  more  in  the  mercy  of  God,  for  that  he  had 
had  mercy  on  such  a  great  sinner  as  he.  They 
glorified  God  "in  me,"  they  wondered  that 
grace  should  be  so  rich  as  to  take  hold  of  such 
a  wretch  as  I  was ;  and  for  my  sake  believe  in 
Christ  the  more. 

There  are  two  things  that  great  sinners  are 
acquainted  with,  when  they  come  to  divulge 
them  to  the  saints,  that  are  a  great  relief  to 
their  faith : 

1.  The  contests  that  they  usually  have  with 
the  devil  at  their  parting  with  him. 

2.  Their  knowledge  of  his  secrets  in  his 
workings. 

For  the  first:  The  biggest  sinners  have 
usually  great  contests  with  the  devil  at  their 
partings ;  and  this  is  an  help  to  saints,  for  or- 
dinary saints  find  afterwards  what  the  vile 
ones  find  at  first ;  but  when  at  the  opening  of 
hearts  the  one  finds  himself  to  be  as  the  other, 
the  one  is  a  comfort  to  the  other.  The  lesser 
sort  of  sinners  find  but  little  of  this  till  after 
they  have  been  some  time  in  profession ;  but 
the  vile  m%v  meets  with  his  at  the  beginning. 
Wherefore  ne,  when  the  other  is  down,  is 
ready  to  tell  that  he  has  met  with  the  same 
before ;  for,  I  say,  he  has  had  it  before.     Satan 

*  The  devil  harasses  some  with  horrid,  filthy,  blas- 
phemous thoughts,  that  they  may  think  their  sins  too 
great  to  be  forgiven,  though  commonly  such  thoughts 


is  loth  to  part  with,  a  great  sinner.  What,  my 
true  servant,  (quoth  he,)  my  old  servant,  wilt 
thou  forsake  me  now?  Having  so  often  sold 
thyself  to  me  to  work  wickedness,  wilt  thou 
forsake  me  now?  Thou  horrible  wretch,  dost 
not  know  that  thou  hast  sinned  thyself  beyond 
the  reach  of  grace,  and  dost  think  to  find 
mercy  now?*  Art  not  thou  a  murderer,  a 
thief,  a  harlot,  a  witch,  a  sinner  of  the  greatest 
size,  and  dost  thou  look  for  mercy  now?  Dost 
thou  think  that  Christ  will  foul  his  fingers  with 
thee?  It  is  enough  to  make  angels  blush,  saitli 
Satan,  to  see  so  vile  a  one  knock  at  heaven- 
gates  for  mercy,  and  wilt  thou  be  so  abomina- 
bly bold  to  do  it?  Thus  Satan  dealt  with  me, 
says  the  great  sinner,  when  at  first  I  came  to 
Jesus  Christ.  And  what  did  you  reply?  saith 
the  tempted.  Why,  I  granted  the  whole  charge 
to  be  true,  says  the  other.  And  what,  did  you 
despair,  or  how?  No,  (saith  he,)  I  said,  I  am 
Magdalen,  I  am  Magdalen;  I  am  Zaccheus,  I 
am  the  thief,  I  am  the.  harlot,  I  am  the  publi- 
can, I  am  the  prodigal,  and  one  of  Christ's 
murderers ;  yea,  worse  than  any  of  these ;  and 
yet  God  Avas  so  far  off  from  rejecting  of  me 
(as  I  found  afterwards)  that  there  was  music 
and  dancing  in  his  house  for  me,  and  for  joy 
that  I  was  come  home  unto  him.  Oh  blessed 
be  God  for  his  grace!  (says  the  other,)  for 
then  I  hope  there  is  favour  for  me.  Yea,  as  I 
told  you,  such  a  one  is  a  continual  spectacle  in 
the  Church  for  every  one  to  behold  God's  grace 
and  wonder  by. 

Seeondly.  And  as  for  the  secrets  of  Satan, 
such  as  are  suggestions  to  question  the  being 
of  God,  the  truth  of  his  word,  and  to  be  an- 
noyed with  devilish  blasphemies,  none  more 
acquainted  with  these  than  the  biggest  sinners 
at  their  conversion ;  wherefore  thus  also  they 
are  prepared  to  be  helps  in  the  Church  to  re- 
lieve and  comfort  the  other. 

I  might  also  here  tell  you  of  the  contests  and 
battles  that  such  are  engaged  in,  wherein  they 
find  the  besettings  of  Satan,  above  any  other 
of  the  saints.  At  which  times  Satan  assaults 
the  soul  with  darkness,  fears,  frightful  thoughts 
of  apparitions ;  now  they  sweat,  pant,  cry  out, 
and  sti'uggle  for  life. 

The  angels  now  come  down  to  behold  th( 
sight,  and  rejoice  to  see  a  bit  of  dust  and  ashes 
to  overcome  i^rincipalities  and  powers  and 
might  and  dominions.  But,  as  I  said,  when 
these  come  a  little  to  be  settled,  they  are  pre- 

are  the  least  of  the  sins  of  those  who  are  pestered 
with  them,  and  rather  the  devil's,  who  injects  them, 
than  theirs.  See  Matt.  xii.  31. 


THE  JERUSALEM  SISSER  SAVED. 


339 


pared  for  holpinj;  ntliers,  and  are  great  eooj- 
forts  unto  th«*m.  Their  great  sins  give  great 
encouranrenient  to  tlie  devil  to  assault  them ; 
and  by  these  temptations  Christ  takes  advan- 
taire  to  make  them  the  more  helpful  to  the 
churches. 

Tln«  hiirgest  sinner,  when  he  is  c<tnvertcd 
and  comes  into  the  Church,  says  to  them  all  by 
his  tery  coming  in,  Heboid  mc,  all  you  that 
are  men  and  women  of  a  low  and  timorous 
Mpiiit,  yor.  whose  hearts*  are  narrow,  for  that 
you  never  had  the  advantage  to  know,  because 
your  sins  are  few,  the  largeness  of  the  grace 
of  (t<H|, — behold,  I  say,  in  me  the  exccc<ling 
riches  of  his  grace  I  *  I  am  a  pattern  set  forth 
before  your  faces,  on  whom  you  may  look  and 
take  lu-art.  This,  I  sijy,  the  great  sinner  can 
Bay,  to  the  exceeding  comfort  «if  all  the  rest. 

Wherefore,  as  I  have  hinted  before,  when 
Gods  intends  to  stm-k  a  place  with  saints,  and 
to  make  that  pl.nce  excellently  to  flourish  with 
the  riches  of  his  grace,  he  usually  begins  with 
the  conversion  of  some  of  the  most  notorious 
therealx)Uts,  and  lays  them  as  an  example  to 
allun*  others  and  to  build  up  when  they  are 
convertwl. 

I'aul  must  go  to  the  Gentiles,  because  Paul 
wax  the  nuxt  outrageous  of  all  the  aj)ostIi's  in 
the  time  of  his  unregeneracy  ;  yea,  I'ctcr  must 
he  he  that  after  his  horrible  fall  was  thought 
fittest,  when  recovered  again,  to  comfort  and 
strengthen  his  brethren.  See  Luke  xxii.  Ml, 
32. 

Sonje  mtist  l>e  pillars  in  God's  house;  and 
if  they  Ik»  pillars  of  cellar,  they  must  stand 
while  they  are  stout  and  sturdy  sticks  in  the 
forest,  before  they  are  cut  down  and  planteti 
or  placed  there. 

No  nian,  when  he  buildetli  his  house,  makes 
the  principal  parts  thereof  of  weak  or  feeble 
timber — for  how  could  such  bear  ujt  the  rest? — 
but  of  great  and  able  wimd.  Christ  Jt-stis  also 
gooth  this  way  to  work  ;  he  makes  of  the  big- 
gest sinners  Warers  anil  sujiporters  to  the  rest. 
This,  then  may  servo  for  another  reason  why 
Jesus  Clirist  gives  out  in  conunandment  that 
mercy  shouM,  in  the  first  place,  Ix*  offered  to 
th'-  -inncrs,  In-caust-  such,  when  con- 

vc-  lally  the  be?.t  hilps  in  the  Church 

again-<t  temptations,  and  fittest  for  the  sup[>ort 
f»f  tbe  f.  <  !.!. uiiii.l.il  there. 


*   I  IOC  nnwher«  m  nuoh  »>  in 

tbc  pr<'-l<-<iina'.i  >n  ot  hii  childrrn,  %n<\  in  what  hp 
b»lh  prr'lr'iinr.l  thrmunto;  »ll  bit  kttribalc*  thine 
•Bn«|it.<iio<i<lt  hrrrin,  bal  (b*  glorjr  of  bit  grsc«  with 
iui><<ri<ir  lu«(rv  4»b<jTe  ibe  r««U 


Sixthly,  Anothcj-  rejuson  why  Jesus  Christ 
would  have  mercy  otfered  in  the  first  place  to 
the  biggest  sinners  is,  because  they,  when  con- 
verted, are  apt  to  love  him  most. 

This  agrees  both  with  Scripture  and  reason. 
Scripture  says  so:  "To  whom  nuich  is  forgiven, 
the  same  loveth  much.  To  whom  littli,'  is  for- 
given, the  same  loveth  little."  Luke  vii.  47. 
Uejison  says  so;  for  jw  it  would  be  the  unrea- 
somiblest  thing  in  the  world  to  render  halted 
for  love  anil  contempt  for  forgiveness,  so  it 
would  be  as  ridiculous  to  think  that  the  recep- 
tion of  a  little  kindness  .should  lay  the  same 
obligations  upon  the  heart  to  luvc  as  the  recep- 
tion of  a  great  tlcal.  I  would  not  disparage 
the  love  of  Christ;  I  know  the  least  drachm 
of  it,  when  it  reaches  to  forgiveness,  is  great 
above  all  the  world ;  but  comparatively,  there 
are  greater  extensions  of  the  love  of  Christ  to 
one  than  to  another.  He  that  luts  nutst  sin, 
if  forgiven,  is  partaker  of  the  greatest  love,  of 
the  greatest  forgiveness. 

I  know  also  that  there  are  some  tliat  from 
this  very  doctrine  say,  "  Let  us  do  evil,  that 
goo<l  may  come,"  and  that  turn  th^  grace  of 
our  God  into  lifciviousness.  But  I  speak  not 
of  these;  these  will  neither  be  ruled  by  grace 
nor  reason.  Grace  would  teach  them,  if  they 
knew  it,  to  deny  ungodly  courses;  ami  so 
would  rexson  too  if  it  could  truly  sense  the 
love  of  GikI.  2  Tim.  ii.  11,  12;  Uom.  xi.  1. 

Doth  it  lo«»k  like  what  hath  any  coherence 
with  rejLson  or  mercy  for  a  nnin  to  tibusc  his 
friend?  Because  Christ  died  for  njen  shall  I 
therefore  spit  in  his  face?  The  bread  and 
water  that  was  givtn  by  Klisha  to  his  enemies 
that  came  into  the  land  of  Israel  to  take  him 
had  so  much  influence  upon  their  minrls, 
though  heathens,  that  they  returned  to  tl-.eir 
homes  without  hurting  him,  yea,  it  kept  them 
from  coming  again  in  a  hostile  manner  into 
the  coasts  of  Isniel.  2  Kings  vi.  11»,  20.  21,  22, 
23. 

But,  to  forbear  to  illustrate  till  anon,  one 
reason  why  Christ  Jesus  shows  mtrcy  to  sin- 
ners is,  that  he  might  obtain  their  love,  that 
he  may  remove  their  bju*»-  affections  from  Icuse 
objiH'Ls  t4»  himself.t  Now,  if  he  lores  to  bo 
love«l  A  little,  he  loves  to  \w  loved  mtich,  but 
there  is  not  any  that  are  capable  of  loving 

I. HI.-).      ..v..      tl,.,...      tl,..t       I, ..v..      I. .11.).       t'..r.'ivfa 

•  t, 

who  t<  Iho  rulnrmi  of  Ilim  who  niinh  bU  in  %\\.  Tb« 
lure  of  knrthinK,  how  ciccllrnt  »o<^Trr,  aboTo  bin,  il 
(h«  idolalrj  of  thr  brarl.  Thrr  that  kn»w  bint  inn«t 
will  lore  him  Ix'^t.  aii'I  not  turn  a»i4r  to  l;in(  rAniUcA 


540 


BUXYAX'S  COMPLETE   WORKS 


them.  Hence  it  said  of  Paul  that  he  laboured 
more  than  them  all— to  wit,  with  a  labour  of 
love— because  he  had  been  by  sin  more  vile 
against  Christ  than  they  all.  l-Cor.  xv.  He 
it  was  that  persecuted  the  Church  of  God  and 
wasted  it.  Gal.  i.  13.  He,  of  them  all,  was  the 
only  raving  bedlam  against  the  saints:  "And 
being  exceeding  mad,"  says  he,  "  against  them, 
I  persecuted  them,  even  to  strange  cities."  Acts 
xsvi.  11, 

This  rsang  bedlam,  that  once  was  so,  is  he 
tliat  !•  ow  says,  I  laboured  more  than  them  all, 
more  for  Christ  than  them  all. 

But.  Paul,  what  moved  thee  thus  to  do? 
The  love  of  Christ,  says  he.  It  was  not  I,  but 
the  grace  of  God  that  was  with  me.  As  who 
should  say,  0  grace !  It  was  such  grace  to  save 
me !  It  was  such  marvellous  grace  for  God  to 
look  down  from  heaven  upon  me,  and  that  se- 
cured me  from  the  wrath  to  come,  that  I  am 
captivated  with  the  sense  of  the  riches  of  it. 
Hence  I  act,  hence  I  labour;  for  how  can  I 
otherwise  do,  since  God  not  only  separated  me 
from  my  sins  and  companions,  but  separated 
all  the  powers  of  my  soul  and  body  to  his  ser- 
vice? I  am  therefore  prompted  on  by  this 
exceeding  lovs  to  labour  as  I  have  done ;  yet 
not  I,  but  the  grace  of  God  with  me. 

Oh,  I  shall  never  forget  his  love,  nor'  the 
circumstances  under  which  I  was  when  his  love 
laid  hold  upon  me.  I  was  going  to  Damascus 
with  letters  from  the  high  priest  to  make 
havoc  of  God's  people  there,  as  T  had  made 
havoc  of  them  in  other  places.  These  bloody 
letters  were  not  imposed  upon  me.  I  went  to 
the  high  priest  and  desired  them  of  him,  (Acts 
ix.  1,  2,)  and  yet  he  saved  me!  I  was  one  of 
the  men,  of  the  chief  men,  that  had  a  hand 
in  the  blood  of  his  martyr  Stephen ;  yet  he 
had  mercy  on  me  !  "WTien  I  was  at  Damascus 
I  stunk  so  horribly  like  a  blood-sucker  that  I 
became  a  terror  to  all  thereabout.  Yea,  An- 
anias, good  man,  made  intercession  to  my 
Lord  against  me ;  yet  he  would  have  mercy 
upon  me  !•  Yea,  joined  mercy  to  mercy,  until 
he  had  made  me  a  monument  of  grace.*  He 
made  a  saint  of  me,  and  persuaded  me  that  my 
transgression?  were  forgiven  me. 

When  I  began  to  preach,  those  that  heard 
me  were  amazed,  and  said,  "  Is  not  this  he  that 
destroyed  them  that  called  on  tliis  name  in 
Jerusalem,  and  came  hither  for  that  intent, 
that  he  might  bring  them  bound  to  the  high 

-■  The  quickening  Spirit  of  God  convinces  us  of  sin  ; 
and  thc-belief  of  God's  parddning  and  accepting  grace 
in  Christ  is  a  necessary  means  to  bring  us  to  an  in- 


priest?"  Hell  doth  know  that  I  was  a  sinner; 
heaven  doth  know  that  I  was  a  sinner ;  the 
world  also  knows  that  I  was  a  sinner,  a  sinner 
of  the  greatest  size ;  but  I  obtained  mercy.^ 
Acts  ix.  20,  21. 

Shall  not  this  lay  obligation  upon  me  ?  Is 
not  love  of  the  greatest  force  to  oblige  ?  Is  it 
not  strong  as  death,  cruel  as  the  grave,  and 
hotter  than  the  coals  of  juniper  ?  Hath  it  not 
a  most  vehement  flame?  can  the  waters  quench 
it?  can  the  floods  drown  it?  I  am  under  the 
force  of  it,  and  this  is  my  continual  cry,  What 
shall  I  render  to  the  Lord  for  all  the  benefits 
which  he  has  bestowed  upon  me  ? 

Ay,  Paul,  this  is  something ;  thou  speakest 
like  a  man,  like  a  man  atfected  and  carried 
away  with  the  love  and  grace  of  God.  Now 
this  sense,  and  this  affection,  and  this  labour 
give  to  Christ  the  love  that  he  looks  for. .  But 
he  might  have  converted  twenty  little  sinners, 
and  yet  not  found,  for  grace  bestowed,  so 
much  love  in  them  all. 

I  wonder  how  far  a  man  might  go  among 
the  converted  sinners  of  the  smaller  size  before 
one  could  find  one  that  so  much  as  look  any 
thing  this-wayward.  Where  is  he  that  is  thus 
under  pangs  of  love  for  the  grace  bestowed 
upon  him  by  Jesus  Christ?  Excepting  only 
some  few,  you  may  walk  to  the  world's  end 
and  find  none.  But,  as  I  said,  some  there  are, 
and  so  there  have  been  in  every  age  of  the 
Church,  great  sinners,  that  have  had  much 
forgiven  them,  and  they  love  much  upon  this 
account. 

Jesus  Christ  thei'efore  knows  what  he  doth 
when  he  lays  hold  on  the  hearts  of  sinners  of 
the  biggest  size.  He  knows  that  such  an  one 
will  love  more  than  many  that  have  not  sinned 
half  their  sins. 

I  will  tell  you  a  story  that  I  have  read  of 
Martha  and  Mary:  the  name  of  the  book 
•I  have  forgot — ^I  mean  of  the  book  in  which 
I  found  the  relation — but  the  thing  was 
thus : 

Martha,  saith  my  author,  was  a  very  holy 
woman,  much  like  Lazarus  her  brother,  but 
Mary  was  a  loose  and  wanton  creature.  Mar- 
tha did  seldom  miss  good  sermons  and  lec- 
tures when  she  could  come  at  them  in  Jeru- 
salem, but  Mary  would  frequent  the  houses  of 
sports  and  the  comjiany  of  the  vilest  of  men 
for  lust.  And  though  Slartha  had  often  de- 
sired that  her  sister  would  go  with  her  to  hear 

genuous  confession  of  it.  If  you  would  freely  confess 
your  sins,  believe  first  that  "God  is  faithful  and  jusi 
to  forgive  your  sins,"  through  Christ.  1  John  i.  9. 


THE  JERUSALEM  SIS S EH  SAVED. 


341 


her  jircachi-n,  yea,  had  often  entreated  her 
ftUh  teais  to  do  it,  yet  she  could  never  pre- 
vail; for  still  Mary  would  niiike  her  exeu.>e,  or 
reject  her  with  disilain  for  her  zeal  and  i>re- 
ciscness  in  rclijrion.* 

After  Martha  had  waited  long,  Irird  many 
ways  to  hring  her  .sister  to  good,  and  all 
proved  inert'ectuul,  at  hurt  she  conu's  upon  her 
thus:  Sister,  quoth  she,  I  pray  thee  go  with 
nic  to  the  temple  to-day  to  hear  one  preach  a 
sermon.  What  kind  of  preacher  is  he?  wiid  | 
Bhe.  Martha  replicii,  It  is  one  Jesus  of 
Nazareth ;  he  is  the  handsomest  man  you 
ever  saw  with  your  eyes.  Oh!  he  shines  in 
beauty  and  is  a  most  excellent  preacher. 

Now,  what  does  Mary,  after  a  little  pause, 
but  go  up  into  her  chamber,  and  with  her 
pins  and  her  clouts  decks  up  herself  as  line  as 
her  fingers  could  make  her.  This  done,  away 
she  goes — not  with  her  sister  Martha,  but  as 
much  unobserved  :us  she  could — to  the  sermon, 
or  rather  to  see  the  preacher. 

The  hour  and  preacher  being  come,  and 
she  having  observed  wherealmut  tlie  preacher 
would  stand,  goes  and  sits  herself  so  in  the 
temple  that  she  might  be  sure  to  have  the  full 
view  of  this  excellent  person.  So  he  comes  in 
and  she  looks,  and  the  first  glimpse  of  hi?»  per- 
son pleaseth  her.  Well,  Jesus  addresseth  him- 
nelf  to  his  sermon,  and  she  looks  earnotly  on 
him. 

Now  at  that  time,  saith  my  author,  Jesus 
preachetl  about  the  hwt  sheep,  the  lost  groat, 
and  the  pnMligul  child.  And  when  he  came  to 
show  what  care  the  shejihcnl  took  f«»r  one  lost 
nhifp,  and  how  the  woman  swept  to  find  her 
piece  which  was  lost,  and  what  joy  there  w;ls 
at  their  finding,  she  began  to  be  taken  by  the 
ear^,  and  forgot  what  she  came  about,  musing 
what  the  preacher  would  make  of  it.  But 
when  he  came  to  the  appliaition,  and  showetl 
that  by  the  lost  sheep  wjls  meant  a  great  »in- 
ncr,  by  the  shepherd's  care  wxs  ini>:int  Oo<l's 
love  for  great  sinners,  and  that  by  the  joy  of 
the  neighlwiurs  was  show^d  what  joy  there  wius 
among  the  angels  in  heaven  over  one  great 
sinner  that  reitcnteth,  she  began  tf>  be  tiiken 
by  the  heart.  And  as  he  spake  these  last 
wohIa  she  thought  he  pitched   his   inno<>ent 

Voo  mmj  »•  well  kill  •  eiinii»l  man  m  oonflne 

tniii  to  pnirer  and  prt^ohing:  he  known  not  wli»(  it 
i«  to  take  roal  piraiurv  in  *pirilu«l  nnd  lipntml^ 
work;  (ben  bi>w  cokM  ho  lore  bravrn  i(M>lf7  Ho 
eould  not  Jctijcht  in  h<>aron  anjr  more  ibnn  a  tow  in  a 
palaoe,  or  a  prufann  •Icbaurhrc*  in  a  rompanjr  that  aro 
prajing  to  and  praising  '«<hI  (pirilualljr. 


eyes  just  upon  her,  and  looked  as  if  he  spake 
what  was  now  said  to  her;  wherefore  her  bean 
began  to  tremble,  being  shaken  with  affection 
and  fear;  then  her  eyes  ran  down  with  ttars 
apace;  wlureSire  she  wjlh  forced  to  hide  her 
face  with  her  handkerchief,  and  so  sat  sobbing 
antl  crj'ing  all  the  real  of  the  sermon. 

Sermon  being  done,  up  she  gets  and  away 
she  goes,  and  withal  inijuired  where  this  Jesus 
the  preacher  dine<l  that  day?  and  one  t<jld  her 
at  the  house  of  Siiimn  the  IMiarisee.  So  away 
goes  she,  first  to  her  chandier,  and  there  strifw 
herself  of  her  wanton  attire;  then  falls  upon 
her  knees  to  iwk  (Jml  forgiveness  of  all  her 
wicked  life.  This  done,  in  a  modest  dn>ss,  sh* 
goes  to  Simon's  house,  where  she  finds  Jesus 
sjit  at  dinner.  So  she  gets  behind  him  and 
weeps,  uihI  drops  her  tears  upon  his  feet  like 
rain  and  washes  them,  and  wipes  them  with 
the  hair  of  her  head.  She  also  kissed  his  feet 
with  her  lips,  and  anointed  them  with  oint- 
ment. When  Simon  the  Tharisee  perceived 
wliat  tlie  w«iman  did,  and  being  ignorant  of 
what  it  w:ls  to  be  forgiven  much,  (for  he  never 
wa."  Ibrgiven  more  than  fifty  pence,)  he  began 
to  think  within  himself  that  he  had  been  mis- 
taken about  Jesus  Christ,  because  he  suileri'<l 
such  a  sinner  ]is  this  wounin  was  to  touch  him.f 
Surely,  tjuoth  he,  this  num,  if  he  were  a  prophet, 
would  not  let  this  wonum  come  near  him,  for 
she  is  a  town-sinner,  (so  ignorant  are  all  self- 
righteous  men  of  th.c  way  of  Christ  with  sin- 
ners.) But  lest  Mary  should  be  discourjiged 
with  some  clownish  carriage  of  this  Tharisee, 
and  so  desert  her  gixnl  beginnings  and  her  new 
steps  which  she  now  had  began  to  take  towards 
eternal  life,  Jesus  began  thus  with  Sim«»n. 
"  Simon,"  saith  he,  "  I  have  somewhat  t(»  say 
unto  thee.  And  he  saith,  ^Ijuster,  say  on. 
There  w:ijt,  saith  JesiLs,  a  certain  cre<litor  ha<l 
two  debtors;  the  one  owed  him  five  hundred 
l»ence,  and  the  other  fifty.  And  when  they 
hatl  nothing  to  pay,  he  frankly  forgave  theai 
both.  Tell  me,  therefore,  which  of  them  will 
love  him  most?  Simon  answered  and  said,  I 
suppose  he  to  whom  he  forgave  most.  AimI  he 
suid  unto  him,  Thou  hiLst  rightly  judged.  And 
he  turneil  to  the  woman  and  said  unto  Simon, 
Seest  thou  this  wonum?  I  entered  into  thy 
house,  th<  me  no  water  for  my  feet; 

f  There  i«  n"  »  •irrani,  not  a  drop  of  (race,  to  bo 
had  but  from  Jo*u«  Chriit ;  he,  m*  Gud-man,  ha*  It  all 
in  himfelf:  he    ■  ••  •<  a  fuIncM  of  light  and 

life,  Mnfo  and  m  :.  lore  and  Jof,  jea,  crer^ 

npirilnal  hirii'ii),;.  (>   u.'   riirml>er«,  who  n>u*t  dep«o4 
oo  bim  at  all  time*. 


342 


BUNYAN'S  COMPLETE   WORKS. 


but  she  has  washed  my  feet  with  tears,  and 
wiped  them  with  the  hairs  of  her  head.  Thou 
gavest  me  uo  kiss  ;  but  this  woman,  since  the 
time  I  came  in,  hath  not  ceased  to  kiss  my 
feet.  My  head  with  oil  thou  didst  not  anoint, 
but  this  woman  hath  anointed  my  feet  with 
ointment.  Wherefore  I  say  unto  thee.  Her 
sins,  which  are  many,  are  forgiven,  for  she 
loveJ  muc]  ;  but  to  whom  little  is  forgiven, 
the  s-me  loveth  little.  And  he  said  unto  her. 
Thy  sins  art  forgiven."  Luke  vii.  36,  50. 

Thus  you  have  the  story.  If  I  come  short 
in  any  circumstance,  I  beg  pardon  of  those 
that  can  correct  me.  It  is  three  or  four  and 
twenty  years  since  I  saw  the  book  ;  yet  I  have, 
a-s  far  as  my  memory  will  admit,  given  you  the 
relation  of  the  matter.  However,  Luke,  as 
you  see,  doth  here  present  you  with  the  sub- 
stance of  the  whole. 

Alas !  Christ  Jesus  has  but  little  thanks  for 
the  saving  of  little  sinners.  "  To  whom  little 
is  forgiven,  the  same  loveth  little."  He  gets 
uo  water  for  his  feet  by  his  saving  of  such  sin- 
ners. There  are  abundance  of  dry-eyed  Chris- 
tians in  the  world,  and  abundance  of  dry-eyed 
duties  too — duties  that  never  were  wetted  with 
the  tears  of  contrition  and  repentance,  nor 
ever  sweetened  with  the  great  sinner's  box  of 
ointment.  And  the  reason  is,  such  sinners 
have  not  great  sins  to  be  saved  from ;  or,  if 
they  have,  they  look  upon  them  in  the  dimin- 
ishing glass  of  the  holy  law  of  God.  But  I 
rather  believe  that  the  professors  of  our  days 
want  a  due  sense  of  what  they  are ;  for  verily, 
for  the  generality  of  them,  both  before  and 
since  conversion,  they  have  been  sinners  of  a 
lusty  size.  But  if  their  eyes  be  holden,  if  con- 
victions are  not  sho\\ai,  if  their  knowledge  of 
their  sins  is  but  like  to  the  eyesight  in  twilight, 
the  heart  cannot  be  affected  with  that  grace 
that  has  laid  hold  on  the  man  ;  and  so  Christ 
Jesus  sows  much  and  has  little  coming  in.* 

Wherefore  his  way  is  ofttimes  to  step  out  of 
the  way,  to  Jericho,  to  Samaria,  to  the  country 
of  the  Gadarenes,  to  the  coasts  of  Tyre  and 
6id6n,  and  also  to  Mount  Calvary,  that  he  may 
lay  hold  of  such  kind  of  sinners  as  will  love 
him  to  his  liking.  Luke  xix.  1-11;  John  iv. 
3-1  ]  ;  Mark  v.  1-21 ;  Matt.  xv.  21-29 ;  Luke 
ixiii.  33-14. 

*  "Herein  is  my  Father  glorified,  s.iys  the  blessed 
Jesus,  if  ye  bear  much  fruit."  Christians  live  below 
their  privileges  ;  they  should  be  always  pressing  for- 
ward to  obtain  more  faith,  hope,  love,  joy,  godly  fear, 
patience — to  be  shining  lights  and  glorify  their  God 
and  iSaviour  in  all  thinars. 


But  this  much  for  the  sixth  reason  why 
Christ  Jesus  would  have  mercy  offered  in  tlie 
first  place  to  the  biggest  sinners ;  to  wit,  be- 
cause such  sinners,  when  converted,  are  apt  to 
love  him  most.  The  Jerusalem  sinners  were 
they  that  outstrijjped,  vrhen  they  were  con- 
verted, in  some  things,  all  the  churches  of  the 
Gentiles.  "  They  were  of  one  heart  and  of  one 
soul,  neither  said  any  of  them  that  aught  of 
the  things  that  they  possessed  was  their  cwn ; 
neither  was  there  any  among  them  that  lacked, 
for  as  many  as  were  possessors  of  lands  or 
houses,  sold  them  and  brought  the  price  of  the 
things  that  were  sold,  and  kiid  them  down  at 
the  apostles'  feet,"  &c.  Acts  iv.  32-35.  Now, 
show  me  such  another  pattern  if  you  can.  But 
why  did  these  do  thus  ?  Oh,  they  were  Jeru- 
salem sinners.  These  were  the  men  that  but  a 
little  before  had  killed  the  Prince  of  life ;  and 
to  those  who  did  that,  notwithstanding,  he 
sent  the  first  offer  of  grace  and  mercy.  And 
the  sense  of  this  took  them  up  betwixt  the 
earth  and  the  heaven,  and  carried  them  on  in 
such  ways  and  methods  as  could  never  be 
trodden  by  any  since.  They  talk  of  the  church 
at  Rome,  and  set  her,  in  her  primitive  state, 
as  a  pattern  and  mother  of  churches ;  when  the 
truth  is,  they  were  the  Jerusalem  sinners,  when 
converts,  that  outdid  all  the  churches  that  ever 
was. 

Seventhly,  Christ  Jesus  would  have  mercy 
offered  in  the  first  place  to  the  biggest  sinners, 
because  grace,  when  it  is  received  by  such,  finds 
matter  to  kindle  upon  more  freely  than  it  finds 
in  other  sinners.  Great  sinners  are  like  the 
dry  wood  or  like  great  candles,  which  burn  best 
and  shine  with  biggest  light.  I  lay  not  this 
down,  as  I  did  those  reasons  before,  to  show 
that  when  great  sinners  are  converted  they  w'ill 
be  encouragement  to  others,  though  that  is 
true,  but  to  show  that  Christ  has  a  delight  to 
.see  grace,  the  grace  we  receive  to  shine.f  We 
love  to  see  things  that  bear  a  good  gloss ;  yea 
Ave  choose  to  buy  such  kind  of  matter  to  work 
upon  as  will,  if  wrought  up  to  what  we  intend, 
cast  that  lustre  that  we  desire.  Candles  that 
burn  not  bright  we  like  ,not;  wood  that  is 
green  will  rather  smother,  and  sputter,  and 
smoke,  and  crack,  and  flounce  than  cast  a 
brave  light  and   a  pleasant  heat;   wherefore 

f  The  children  of  light  should  reflect  the  rays  of 
God's  goodness  to  others,  and,  that  they  may  do  so, 
should  pray  for  a  constant  supply  of  the  Spirit,  that 
in  all  their  dealings  it  may  appear  that  they  have  been 
with  Jesus,  and  that  his  most  amiable  life  and  ex- 
ample is  ever  before  their  eyes. 


THE  JKHL  SALEM   >y.\.\7;A-   SAVi:i). 


343 


great   folks  care  not  much,  not  so  niiuh  fur 
"iich  kind  of  thing*,  iis  for  them  that  will  bet- 

■r  answer  their  ends. 

HeiRV  ('lirist  «lesircs  the  hijrKest  sinners;  in 
him  theie  is  matter  to  work  by — to  wit,  a  great 
deal  of  sin  ;  for  iw  by  the  talh»w  of  the  canille 
the  fin  takes  oee:usion  to  burn  the  brighter,  so 
by  the  sin  of  the  soul  graee  takes  oeea-^ion  to 
tfliine  the  elearer.  Little  camlh's  shine  but 
little,  lor  there  wanteth  matter  for  the  fire  to 
Work  u|M.n;  but  in  the  great  sinner  here  is 
more  matter  for  grace  to  work  by.  Faith 
shines,  when  it  worketh  towards  Christ,  through 
the  ititles  of  many  and  great  transgressors,  ami 
so  dcK*s  love,  for  that  nnich  is  fi>rgiven.  .\nd 
what  matter  can  be  found  in  the  soul  for  Im-' 
niility  to  work  by  so  well  its  by  a  sight  that  I 
have  been  ami  lun  an  abominable  sinner  ?  And 
the  Hume  is  to  be  said  of  patience,  meekness,  gen- 
tleness, 8elf-denial,  or  any  otlier  grace.  Grace 
takea  occiwion  by  the  vileness  of  the  num  to 
.<hine  the  more,  even  as  by  the  ruggeilnc-ss  of  a 
ver>'  strong  distemper  of  disease  the  virtue  of 
the  medicine  is  best  made  manifest.  "  Where 
Bin  abouiuls,  grace  much  more  abounds."  Ii»)m. 
V.  2*).  A  black  string  makes  the  neck  look 
whiter;  great  sins  make  grace  burn  clear. 
S)ine  aay,  When  grace  and  a  good  nature 
meet  together  they  do  make  shining  I'hristians ; 
but  I  >ay,  Wlien  grace  and  a  great  sinner  meet, 
and  grace  shall  sulxlue  that  great  sinner  to  itself, 
and  shall  operate  after  its  kind  in  the  soul  of 
that  great  sinner,  then  we  hnvc  a  shining  Chris- 
tian: witness  all  of  those  of  whom  mention 
was  made  before. 

.\braham  w:ls  among  the  idolaters  when  in 
the  land  of  .\s.syria,  and  .serve<l  idols  with  his 
kindred  on  the  other  side  of  the  flo«Kl.  Josh, 
xxiv.  2;  Gen.  xi.  III.  llul  who,  when  called, 
wa.s  there  in  the  world  in  whom  griicc  sboue  so 
bright  Ait  in  him? 

The  Thes.salonians  were  idolaters  before  the 
word  of  ( to«l  came  to  them  ;  but  when  they 
had  received  it  they  liecame  examples  to  all 
that  did  believe  in  Mace<lonra  ami  .Vchaia.  1 
Thw.1.  i.  r»-10. 

Oo<l  the  Father,  and  .Tesas  Christ  his  Son, 
are  for  having  things  necn,  for  having  the  word 
of  life  held  forth.  They  light  not  a  candle 
that  it  might  l)e  put  under  a  bushel  or  under  a 
lM>d,  but  ou  a  candlestick,  that  all  that  come  in 
may  m>«  the  light  Matt  ▼.  16;  Mark  iv.  21.  I 

•  The  drvjl,  whiKii  tb«  god  of  (hU  worlil.  know* 
bow  fit^r*%mry  it  U  for  oar  *«lrKlii>n  to  di«c«rn  sll  lh<- 
(t'orjr  >n<l  rxrrllfni'T  of  I'hritt;  And  Ihrrrforn  whrr« 
Uie  Uu«)M'l  l«  prr«rb«d  br  l*boar>  to  eclipse  tbo  glory    1 


And  I  say,  as  I  .sjiid  l)efore,  in  whom  is  it 
like  so  to  shine  as  in  the  souls  of  great  sinnersr 

When  the  Jewish  Tharisees  dallied  with  the 
Go>pvI,  Christ  thn-atened  to  take  it  from  them 
an«l  to  give  it  to  the  barbarous  heathens  and 
idolaters.  Why  so?  For  they,  saith  he,  will 
bring  forth  the  fruits  thereof  in  their  seiuson : 
"Therefore,  I  say  unt«)  you.  The  kingdom  of 
GimI  shall  be  taken  from  you,  and  given  to  a 
nation  bringing  forth  the  fruits  thereof."  .Matt. 
.\.xi.  U,  42. 

I  have  often  marveUe<I  at  our  youth,  and 
said  in  my  heart.  What  should  be  the  reason 
that  they  slmuhl  be  so  generally  at  this  day  de- 
bauched as  they  ari'?  For  they  are  now  pro- 
fane to  ania/ement;  ancl  sometim<-s  I  have 
thought  one  thing  and  sometimes  another;  that 
is,  why  (lod  should  sutler  it  .so  to  be.  At  \a»\, 
I  have  thought  of  this:  How  if  God,  whude 
ways  are  past  finding  out,  .should  sufl'er  it  so  to 
be  now  that  he  might  make  of  .some  of  them 
the  more  glorious  saints  hereafter.  I  know  sin 
is  of  the  devil,  but  it  cannot  work  in  the  world 
without  permission;  and  if  it  happens  to  l>e  as 
I  have  thought,  it  will  not  be  the  lirsl  time  that 
God  the  Ivord  hath  c«ught  Satan  in  his  own 
design.*  For  my  part,  I  believe  that  the  time 
is  at  hand  that  we  shall  sec  better  saints  in 
the  work!  than  have  been  seen  in  it  this  many  a 
day.  .\iid  this  vilenes.s  that  at  present  does  so 
much  swallow  up  our  youth  is  one  piuse  of  my 
thinking  so;  for  out  of  them,  for  from  amopg 
them,  when  God  sets  to  his  hand  as  of  old,  you 
shall  see  what  penitent  ones,  what  trembling 
ones,  and  what  admirers  of  grace  will  Ik*  foumi 
to  prof<-.ss  the  (Jospel  to  the  glorj"  of  God  by 
Christ. 

Alas  I  we  are  a  company  of  worn-out  Chris- 
tians, our  mo«>n  is  in  the  wane ;  we  are  much 
more  black  than  white,  more  dark  than  light; 
we  shine  but  a  little;  grace  in  the  n.ost  of  us 
is  clo«-ay«-<|.  Hut  I  say,  when  they  of  these  de- 
bauchc«l  oni»s  that  are  to  be  gjived  shall  Ih; 
brought  in,  when  these  that  look  more. like 
•levils  than  men  shall  l>e  convertj^l  to  Christ, 
(and  I  believe  several  of  them  will,)  then  will 
Christ  be  exalted,  grace  adored,  the  word  prized, 
Zion's  paths  bi-tter  tnnlden,  and  men  in  the 
pursuit  of  their  own  salvation  totheamazemcni 
of  them  that  are  h-ft  l>ehind. 

Ju!«l  before  Christ  came  into  the  fli-sh  tJie 
worlcl  w:ls  degem-nited  jlh  it  is  now  ;  the  gene- 
rality of  iiKii  in  .!( ru-alem  were  bet'oiiK'  <  ithrr 


md  lo  blind  (lir 

till-   }i.c,(,!i-,   Icsl   Ihr   hi;lit  of  Ibo   glorioo*  tiu«prl  of 
Cbritt  abuuld  •bine  unto  ibem.  3  Cor.  ir.  4. 


344 


£U^'YAN'S  COMPLETE   WORKS. 


high  aiii  fivmous  for  hypocrisy  or  filthy  base  in 
their  liver*.  The  devil  also  was  broke  loose  in 
a  hideous  manner,  and  had  taken  possession  of 
many;  yea,  I  believe  that  there  was  never 
generation  before  nor  since  that  could  produce 
so  many  possessed  with  devils,  deformed,  lame, 
blind,  and  infected  with  monstrous  diseases,  as 
that  generation  could.  But  what  was  the  rea- 
son thereof?  I  mean  the  reason  from  God. 
Why  one  (and  we  may  sum  up  more  in  that 
answer  that  Christ  gave  to  his  disciples  con- 
cerning him  that  was  born  blind)  was,  that  the 
works  of  God  might  be  made  manifest  in  them, 
and  that  the  Son  of  God  might  be  glorified 
thereby.  John  ix.  2,  3 :  xi.  4. 

Now  if  these  devils  and  diseases,  as  they 
possessed  men  then,  were  to  make  way  and 
work  for  an  approaching  Christ  in  person  and 
for  the  declaring  of  his  power,  why  may  we 
not  think  that  now,  even  now  also,  he  is  ready 
to  come  by  his  Spirit  in  the  Gospel  to  heal 
many  of  the  debaucheries  of  our  age  ?  I  can- 
not believe  that  grace  will  take  them  all,  for 
there  are  but  few  that  are  saved;  but  yet  it 
will  take  some,  even  some  of  the  worst  of  men, 
and  make  blessed  ones  of  them.*  But  oh  how 
these  ringleaders  in  vice  will  then  shine  in 
virtue!  They  will  be  the  very  pillars  in 
churches,  they  will  be  as  an  ensign  in  the 
land;  "The  Lord  their  God  shall  save  them 
in  that  day  as  the  flock  of  his  people,  for  they 
shall  be  as  the  stones  of  a  crown,  lift  up  as  an 
ensign  upon  the  land."  Zech.  ix.  16.  But  who 
ire  these?  Even  idolatrous  Epliraim  and 
backsliding  Judah.  Yer.  13. 

I  know  there  is  ground  to  fear  that  the  in- 
iquity of  this  generation  will  be  pursued  with 
heavy  judgments;  but  that  will  not  hinder 
what  we  have  supposed :  God  took  him  a  glori- 
ous Church  out  of  bloody  Jerusalem,  yea,  out 
of  the  chief  of  the  sinners  there,  and  left  the 
rest  to  be  taken  and  spoiled,  and  sold  thirty 
for  a  penny  in  the  nations  where  they  were 
captives'.  The  Gospel  working  gloriously  in  a 
place,  to  the  seizing  upon  many  of  the  ring- 
leading  sinners  thereof,  promises  no  security 
to  the  rest,  but  rather  threateneth  them  with 
the  heaviest  and  smartest  judgments,  as  in  the 
instance  now  given  we  have  a  full  demonstra- 
tion ;  but  in  defending  the  Lord  will  defend 
his  people,  and  in  saving  he  will  save  his  in- 
heritance. 

*  Divine  grace  is  almighty  in  its  operation  :  it  con- 
vinces the  sinner  of  the  total  blindness  of  his  under- 
standing God-ward,  the  rebellion  of  his  will  and  en- 
tity of  his  heart  against  God,  his  abominable  life, 


Nor  does  this  speak  any  great  comfort  to  a 
decayed  and  backsliding  sort  of  Christians; 
for  the  next  time  God  rides  post  with  his  Gos- 
pel he  will  leave  such  Christians  behind  him. 
But  I  say,  Christ  is  resolved  to  set  up  his  light  in 
the  world ;  yea,  he  is  delighted  to  see  his  graces 
shine ;  and  therefore  he  commands  that  his 
Gospel  should  to  that  end  be  ofiered,  in  the 
first  place,  to  the  biggest  sinners,  for  by  great 
sins  it  shineth  most ;  therefore  he  saith,  "  Begin 
at  Jerusalem." 

Eighthly  and  lastly.  Christ  Jesus  will  have 
mercy  to  be  offered  in  the  first  place  to  the 
biggest  sinners,  for  that  by  that  means  the  im- 
penitent that  are  left  behind  will  be  at  the 
judgment  the  more  left  without  excuse. 

God's  word  has  two  edges ;  it  can  cut  back- 
stroke and  fore-stroke ;  if  it  doth  thee  no  good, 
it  will  do  thee  hurt;  it  is  the  savour  of  life 
unto  life  to  those  that  receive  it,  but  of  death 
unto  death  to  them  that  refuse  it.  2  Cor.  ii.  15, 
16.  But  this  is  not  all ;  the  tender  of  grace  to 
the  biggest  sinners  in  the  first  place  will  not 
only  leave  the  rest,  or  those  that  refuse  it,  in  a 
deplorable  condition,  but  will  also  stop  their 
mouths  and  cut  off"  all  pretence  to  excuse  at 
that  day.  "  If  I  had  not  come  and  spoken  to 
them,"  saith  Christ,  *'  they  had  not  had  sin ; 
but  now  they  have  no  cloak  for  their  sin,"  for 
their  sin  of  persevering  in  impenitence.  John 
XV.  22. 

But  what  did  he  speak  to  them  ?  Why,  even 
that  which  I  have  told  you ;  to  wit,  that  he  has 
in  special  a  delight  in  saving  the  biggest  sin- 
ners. He  spake  this  in  the  way  of  his  doctrine, 
he  spake  this  in  the  way  of  his  practice,  even 
to  the  pouring  out  of  his  last  breath  before 
them.  Luke  xxiii.  34. 

Now,  since  this  is  so,  what  can  the  con- 
demned at  the  judgment  say  for  themselves 
why  sentence  of  death  should  not  be  passed 
upon  them?  I  say,  what  excuse  can  they 
make  for  themselves  when  they  shall  be  asked 
why  they  did  not  in  the  day  of  salvation  come 
to  Christ  to  be  saved  ?  Will  they  have  ground 
to  say  to  the  Lord,  Thou  w^ast  only  for  saving 
of  little  sinners,  and  therefore  because  they 
were  great  ones  they  durst  not  come  unto  him  ? 
or  that.  Thou  hadst  not  compassion  for  the  big- 
gest sinners,  therefore  I  died  in  despair?! 
Will  these  be  excuses  for  them  as  the  case  now 
standeth  with  "them?     Is  there  not  everywhere 

guilt  and  condemnation  by  God's  pighteous  law;  and 
then  brings  him  to  the  foot  of  the  cross  for  pardoa, 
peace,  and  salvation  by  Christ. 

f  An  evil  and  guilty  conscience,  whereby  're  judge 


THE  JERUSALEM  SIXSER  SAV. 


in  GchI's  hook  a  Hat  contradiction  to  this  in 
luuititudi's  of  promises,  of  invitations,  of  cx- 
aniplfs  and  the  like?  Alas,  alas!  there  will 
thtii  be  there  millions  of  souls  to  confute  this 
plea;  ready,  I  say,  to  stand  up,  and  say,  O 
leceived  world,  hi-aven  swarms  with  such  jus  i 
Were,  wlu-n  they  wt-n-  in  the  world,  to  the  full 
iu<  bad  a**  you. 

Now,  this  will  kill  all  plea  or  excuse  why 
they  should  perish  in  tlu-ir  sins  ;  yea,  the  ti-xt 
RaVA  »hty  shall  see  them  here.  "There  shall 
lu-  weepitii;  when  you  shall  see  Abraham,  and 
Isaac,  and  Jacob,  and  all  the  prophets  in  the 
kingdom  of  heaven,  and  you  yourselves  thru.st 
out.  And  they  shall  come  from  the  east,  and 
from  the  wt^t,  and  from  the  ni.rth,  and  from 
tlie  south,  and  shall  sit  down  in  the  king- 
dom of  (t(Ml."  Luke  xiii.  '2i^,  21).  Out  of 
which  company  it  is  easy  to  pick  such  as 
sonu'timcs  were  lus  bad  peo|)le  as  any  who  now 
breathe  on  the  face  t»f  the  earth.  What  think 
you  of  the  first  nnu»,  by  whose  sins  there  are 
millions  now  in  hell?  .\nd  so  I  may  .say. 
What  think  you  of  ten  thousand  more  ln'sides? 

lint  if  the  world  will  not  stille  and  irag  them 
np — I  speak  now  for  amplificatii>n-sake — the 
view  of  those  who  are  save«l  shall. 

There  comes  an  incestuous  person  to  the 
bar  and  pleads  that  the  bigness  of  his  sins 
was  a  bar  to  his  receiving  the  promise.  IJut 
will  not  his  mouth  be  stoppoil  as  to  that 
when  Lot  and  the  iucei«tuous  Corinthian  shall 
be  set  before  him?  Gen.  xix.  33-37;  1  Cor.  v. 
1.2. 

There  comes  a  thief  and  says.  Lord,  my  sin 
of  theft,  I  thought,  wivs  such  as  could  not  be 
pardoned  by  thee.  lUit  when  he  shall  see  the 
thief  that  was  saved  on  the  cross  stand  by,  as 
clothed  with  beauteous  glory,  what  further 
can  he  be  able  to  object?  Tea,  the  Lord  will 
prcMluce  ten  thousand  of  his  saints  at  his 
coming,  who  shall  after  this  manner  execute 
judgment  upon  all,  "and  so  convince  all  that 
are  un^iMlly  among  them  of  all  their  hard 
speechts  which  ungo<lly  sinners  have  spoken 
against  him."  Judc  15.  And  these  are  hard 
speeches  against  him,  to  say  that  he  wils  not 
able  or  willing  to  save  men  because  of  the 
grentnoM  of  their  sins,  or  to  say  that  they 

Ibftl  Go<l  U  oar  enemjr,  und  that  hi«  Justice  it  against 

'--  ii>  onr  rTtrl««tinj{  condemnation  br  rcanon  of  our 

Mnon*  •ins,  Irnda  stronglj  to  maintain  and  inerca«« 

-'       '    -  :ninn  of  sin,  causrs  the  (oul  lo  bate  tiod, 

tChrislical  thought*  to  escape  wrath  ;  all 

n  .   -u   tr.'     nr  drradful  vffeets  of  unlM<licf,  which  dil- 

bvaoars  Qod.  and  would  make  him  a  liar. 


were  discouraged 
ance    because    of   the 
oH'ences.* 

These  things,  I  say,  shall  then  be  confuted. 
He  comes  with  ten  thousand  of  his  saints  to 
confute  them,  and  to  stop  their  mouths  from 
making  objections  against  their  own  eternal 
damnation. 

Here  is  Adam,  the  destroyer  of  the  world  • 
here  if*  Lot,  that  lay  with  both  his  daughters; 
here  is  Abraliani,  that  was  sometimes  an  idol- 
ater, anti  .lacob,  that  was  a  su|iplanter,  and 
Reuben,  that  lay  with  his  father's  concubine, 
and  Judah,  that  lay  with  his  daughter-in-law, 
and  Levi  and  Simeon,  that  wickedly  «lpw  the 
Shechemites,  and  Aaron,  that  made  an  idol  to 
be  worshipped  and  that  proclaime<l  a  religious 
feast  unto  it.  Here  is  also  Rahab  the  harlot, 
antl  Ralhsheba  that  bare  a  bastard  to  David. 
Here  is  S)lomon,  that  great  backslider,  and 
Manasseh,  that  man  of  blood  and  a  witch. 
Time  would  fail  to  tell  you  of  the  woman  of 
Canaan's  daughter,  of  >L»ry  Magdalen,  of 
Matthew  the  publican,  and  of  tiideon  and 
Samson,  and  many  thousands  more. 

Alas,  alas!  I  say,  what  will  those  sinners  do 
that  have,  through  their  unbelief,  eclijwed  the 
glorious  largene».s  of  the  mercy  of  God,  and 
given  way  to  despair  of  salvation  because  of 
the  bigness  of  their  sins? 

For  all  these,  though  now  glorious  saintA  in 
light,  were  sometimes  sinners  of  the  biggest 
size,  who  had  sins  that  were  of  a  notorifms 
hue;  but  now,  I  sny,  they  are  in  their  shining 
and  heavenly  robes  before  the  throne  of  God 
and  of  the  I^mb,  blessing  for  ever  and  ever 
that  Son  of  (Jod  for  their  salvation  who  ditnl 
for  them  upon  the  tree;  admiring  that  ever  it 
should  come  into  their  hearts  once  to  think 
of  coming  to  (tod  by  Christ;  but,  above  all, 
blessing  Gotl  for  granting  of  them  light  to 
see  those  encountgements  in  his  testament 
without  which,  without  doubt,  they  had  been 
daunted  and  sunk  down  under  guilt  of  sia 
and  de-'pair,  as  their  fellow-sinners  liavednnA. 

Rut  now  they  also  are  all  witnesses  for  G<sl 
and  for  his  grace  against  an  unbelieving 
world ;  for,  a.s  I  said,  they  shall  come  to  con* 
vince  the  world  of  their  speeches,  their  bard 

*  It  ii  no  affront  to  Christ,  or  slighiinK  and  con- 
temning the  holiness  and  Jutlico  of  God,  to  con*  to 
Christ  while  we  are  pullulcd  sinner*:  but  it  is  rath«r 
an  affronting  and  contemning  the  saring  grace,  merit 
and  fulness  of  Christ  if  we  rndearour  to  malix  oui^ 
•elres  righteous  and  holjr  before  we  rccviro  Chriit  hia- 
■elf,  and  all  rigbteousneit  and  holiness  in  him  bjr  f  tith. 


346 


BUNYAN'S  COMPLETE   WORKS. 


and  unbelieving  words,,  that  they  have  spoken 
concerning  the  mercy  of  God  and  the  merits 
of  the  passion  of  his  blessed  Son  Jesus 
Christ. 

But  will  it  not.  think  you,  strangely  put  to 
silence  all  such  thoughts,  and  words,  and  rea- 
sonings of  the  ungodly  before  the  bar  of  God  ? 
Doubtless  it  will;  yea,  and  will  send  them 
away  from  his  presence  also  with  the  greatest 
guilt  that  possibly  can  fasten  upon  the  con- 
Bciei  ces  of  men.* 

For  what  will  'sting  like  this? — I  have, 
through  mine  own  foolish,  narrow,  unworthy, 
undervaluing  thoughts  of  the  love  and  ability 
of  Christ  to  save  me,  brought  myself  ^  ever- 
lasting ruin.  It  is  true,  I  was  a  horrible  sin- 
ner ;  not  one  in  a  hundred  did  live  so  vile  a 
life  as  I;  but  this  should  not  have  kept  me 
from  closing  with  Jesus  Christ :  I  see  now  that 
tl\ere  are  abundance  in  glory  that  once  were 
as  bad  as  I  have  been  ;  but  they  were  saved  by 
faith,  and  I  am  damned  by  unbelief. 

Wretch  that  I  am !  why  did  not  I  give 
gloiy  to  the  redeeming  blood  of  Jesus  ?  Why 
did  I  not  humbly  cast  my  soul  at  his  blessed 
footstool  for  mercy?  Why  did  I  judge  of  his 
ability  to  save  me  by  the  voice  of  my  shallow 
reason  and  the  voice  of  a  guilty  conscience? 
^\  hy  betook  not  I  myself  to  the  holy  word  of 
God  ?  Why  did  I  not  read  and  pray  that  I 
might  understand,  since  now  I  perceive  that 
God  said  then,  "  He  giveth  liberally  to  them 
that  pray,  and  upbraideth  not?"  James  i.  5. 

It  is  rational  to  think  that  by  such  cogita- 
tions as  these  the  unbelieving  world  will  be 
torn  in  pieces  before  the  judgment  of  Christ, 
especially  those  that  have  lived  where  they 
did  or  might  have  heard  the  Gospel  of  the 
grace  of  God.  Oh  that  saying,  "It  shall  be 
more  tolerable  for  Sodom  at  the  judgment 
than  for  them,"  will  be  better  understood. 
See  Luke  x.  8-12. 

This  reason,  therefore,  standeth  fast ;  namely, 
tliat  Christ,  by  offering  mercy  in  the  first  place 
to  the  biggest  sinners,  now  will  stop  all  mouths 
of  the  impenitent  at  the  day  of  judgment,  and 
cut  off  all  excuse  that  shall  be  attempted  to  be 
made  (from  the  thoughts  of  the  greatness  of 
their  sins)  why  they  came  not  to  him. 

I  have  often  thought  of  the  day  of  judgment, 

*  Oh  remember  that  till  we  are  enabled  to  believe  in 
Christ  we  continue  under  the  power  of  sin  and  Satan, 
and  under  the  wrath  of  God,  and  there  is  nothing  but 
the  breath  in  our  nostrils  between  hell  and  us  !  Lin- 
ger mot  therefore  in  this  spiritual  Sodom,  but  ask 
faith  of  God,  who  giveth  liberally. 


and  how  God  will  deal  with  sinners  at  that 
day;  and  I  belie  re  it  will  be  managed  with 
that  sweetness,  with  that  equitableness,  with 
that  excellent  righteousness,  as  to  every  sin, 
and  circumstance,  and  aggravation  thereof, 
that  men  that  are  damned,  before  the  judg- 
ment is  over,  shall  receive  such  conviction  of 
the  righteous  judgment  of  God  upon  them, 
and  of  their  deserts  of  hell-fire,  that  they  shall 
in  themselves  conclude  that  there  is  all  the 
reason  in  the  world  that  they  should  be  shut 
out  of  heaven  and  go  to  hell-fire;  "These 
shall  go  away  into  everlasting  fire."  Malt. 
XXV.  46. 

Only  this  will  tear  them,  that  they  have 
missed  of  mercy  and  glory  and  obtained  ever- 
lasting damnation  through  their  unbelief.  But 
it  will  tear  but  themselves,  but  their  own  souls; 
they  will  gnash  upon  themselves ;  for  in  that 
mercy  was  offered  to  the  chief  of  them  in  the 
first  place,  and  yet  they  were  damned  for  re- 
jecting it,  they  were  damned  for  forsaking 
what  they  had  a  sort  of  propriety  in,  for  for- 
saking their  own  mercy. 

And  thus  much  for  the  reasons.  I  will  con- 
clude with  a  word  of  application. 

»  The  Application. 
First.  Would  Jesus  Christ  have  mercy 
offered  in  the  first  place  to  the  biggest  sin- 
ners? Then  this  shows  us  how  to  make  a 
right  judgment  of  the  heart  of  Christ  to  men. 
Indeed,  we  have  advantage  to  guess  at  the 
goodness  of  his  heart  by  many  things,  as  by 
his  taking  our  nature  upon  him,  his  dying  for 
us,  his  sending  his  word  and  ministers  to  us, 
and  all  that  we  might  be  saved.  But  this  of 
beginning  to  offer  mercy  to  Jerusalem  is  that 
which  heightens  all  the  rest ;  for  this  doth  not 
only  confirm  to  us  that  love  was  the  cause  of 
his  dying  for  us,  but  it  shows  us  yet  more  the 
depth  of  that  love.f  He  might  have  died  for 
us,  and  yet  have  extended  the  benefit  of  his 
death  to  a  few,  as  one  might  call  them,  of  the 
best-conditioned  sinners — to  those  who,  though 
they  were  weak  and  could  not  but  sin,  yet 
made  not  a  trade  of  sinning — to  those  that 
sinned  not  lavishingly.  There  are  in  the 
world,  as  one  may  call  them,  the  moderate 
sinners;   the  sinners  that  mix   righteousness 

f  The  word  of  God  abundantly  declares  and  dis- 
covers that  the  Lord  is  desirous  poor  sinners  should 
be  made  sensible  that  he  has  first  loved  them,  and 
washed  them  from  their  sins  by  the  blood  of  Christ, 
that  they  may  offer  up  the  sacrifices  of  praise  and  all 
good  works  to  God,  even  the  Father,  by  Jesus  Christ. 


THE  JKRl'SALFM  SISM-IR   SAVED. 


:',I7 


with  their  pollutions;  the  sinners  thiit,  thoUi,'li 
they  be  sinners,  do  what  on  their  jcirt  lies 
(some  tijiU  are  blind  woulil  think  so)  that  they 
might  be  saved.  I  say,  it  had  been  love,  great 
love,  if  he  hud  died  for  none  but  sueh,  and 
Bent  his  love  to  such ;  but  that  he  should  send 
out  conditions  of  peace  to  the  biggest  sinners, 
yea,  that  they  shouM  be  oMeretl  to  them  first 
of  all,  (for  so  he  means  when  he  says,  "  Begin 
at  Jerusalem,")  this  is  wonderful!  this  shows 
hi.^  heart  to  purpose,  as  also  the  heart  of  CJod 
his  Father,  who  sent  him  to  do  thus. 

There  is  nothing  more  incident  to  men  that 
are  awake  in  their  souls  than  to  have  \vn>ng 
thoughts  of  Go<l— thoughts  that  are  narrow, 
and  that  pinch  and  pen  up  his  mercy  to  scanty 
an<l  bei^garly  conclusions  and  rigid  legal  con- 
dition sup|K>sing  that  it  is  rude  and  entrench- 
ing UjM)!!  his  miyesty  to  come  ourselves  or  to 
invite  others  until  we  have  scraped  and  wjushed 
aud  rubbed  otf  sis  much  of  our  dirt  from  us  as 
we  think  is  convenient  to  nuike  us  somewhat 
.  onlerly  and  handsome  in  his  sight.  8uch 
never  knew  what  these  wonls  meant,  "  Hegin 
at  Jerus;ilem."  Yea,  such  in  their  hearts  have 
c<impared  the  Fatlier  and  liis  Son  to  niggardly 
rich  men,  whaso  money  comes  from  them  like 
droits  of  blood.  True,  says  such,  God  Ims 
mercy,  but  is  loth  to  part  with  it;  you  must 
please  him  well  if  you  get  any  from  him;  he 
is  not  so  free  as  many  suppose,  nor  is  he  so 
willing  to  .save  an  some  pretended  Gospellers 
imagine.  But  I  ask  such,  If  the  Father  and 
8on  bo  not  unspeakably  free  to  show  mercy, 
why  was  this  clau.sc  put  into  our  commission 
to  preach  the  Gospel?  Yea,  why  did  he  s;iy, 
"Begin  at  Jerusalem"?  For  when  men, 
tlirough  the  weakness  of  their  wits,  have 
attempted  to  show  other  reasons  why  they 
should  have  the  first  pnmer  of  mere)-,  yet  I 
can  prove  by  many  undeniable  reiLsons  that 
they  of  Jerusalem  (to  whom  the  apostles  made 
llie  first  ofier,  according  as  they  were  com- 
manded) were  the  biggest  ^innera  that  ever 
breathedupon  the  face  of  GimI's  earth,  (.set  the 
unpurdonal>le  sin  aside,)  uiran  which  my  doc- 
trine htands  like  a  rock,  that  Jcsum  the  Son  of 
God  would  have  mercy,  in  the  first  place,  of- 
fered t<>  the  biggest  sinners;  and  if  this  doth 
not  show  the  heart  of  the  Father  and  the  .Son 
to  W  infinitely  free  in  bestowing  forgivenesa 
of  sins,  I  confess  njyself  mistaken. 

Neither  is  there  (set  this  aside)  another  ar- 
gument like  it  to  show  us  the  willingnc«<s  ' 

*  Tho  di-'ifsu  of  Oud  it  to  >how  the  rse««(lin|C  rioh«4 
of  bi*  icra-c  to  uqr  **lr«iioa,  (E|>b.  ii.  ',)  which  i« 


Christ  to  save  sinners;  for,  ju«»  was  said  ' 
all  the  rest  of  the  signs  of  Christ's  nu  i. 
m-ss  might  have  been  limited  to  sinners  that 
are  so  (|Ualifie<i;  but  when  he  says,  "Begin  at 
Jerusalem,"  tho  lino  is  stretched  out  to  tho 
utmost;  no  nwm  can  imagine  beyond  it;  and 
it  is  folly  here  to  pinch  and  pare,  to  narrow, 
and  si-fk  to  bring  it  within  scanty  bounds;  for 
he  plainly  -^aith,  "  Begin  at  Jerusalem."  Tho 
biggest  sinner  is  the  biggi-at  sinner;  the  biggetit 
is  the  Jerusalem  sinner.* 

It  is  true,  he  saith.  that  "repentance  and  re- 
mission of  sins  must  go  together;"  but  yet  re- 
mi.ssion  is  .sent  to  the  chief,  the  Jerusalem  sin- 
ner; nor  doth  repentance  lessen  at  all  the  Je- 
rusalem sinner's  crimes;  it  <liminisheth  none 
of  his  sins,  nor  causes  that  there  should  be  so 
much  a.s  half  a  one  the  fewer:  it  only  put*  a 
stop  to  the  Jerusalem  sinner's  course,  and 
makes  him  willing  to  be  saveil  freely  by  grace, 
and  fi)r  time  to  come  to  be  governed  by  that 
blessed  word  that  has  brought  the  tidings  of 
g(»od  things  to  him. 

Besides,  no  man  shows  himself  willing  to  bo 
saved  that  repcnteth  not  of  his  deeds ;  for  ho 
that  goes  on  still  in  his  trespasses  declares  that 
he  is  resolved  to  pursue  his  own  damnation 
further. 

Learn,  then,  to  judge  of  the  largeness  of 
God's  heart,  and  of  the  heart  of  his  Son  Jesus 
Christ,  by  the  word.  Judge  not  thereof  by 
feeling  nor  by  the  reports  of  thy  con.scicnce; 
con.science  is  oftentimes  hero  befooled  and 
made  to  go  (piite  beside  the  won!.  It  wius 
judging  without  the  wortl  that  made  David 
say,  I  am  cast  otf  from  God's  eyes,  and  shall 
perish  one  day  by  the  hand  of  Saul.  I'.s.  xxi. 
22;  1  Sam.  x.wii.  1. 

The  word  had  told  him  juiother  thing — 
namely,  that  he  should  bo  king  in  his  stead. 
Our  text  says  al.so  that  Jesus  Christ  bids 
preachers,  in  their  preaching  repentance  and 
remission  of  sins,  "  Begin  first  at  Jerusalem ;" 
thereby  declaring  nu)f*t  truly  the  infinite  largi"- 
ness  of  the  merciful  heart  of  G<h1  and  his  S<in 
to  the  sinful  children  of  men. 

Judge  thou,  I  wiy,  therefore,  of  tho  gootiueiis 
of  the  heart  of  Crotl  and  his  Son  by  thus  text, 
and  by  the  other  of  the  .xamc  im|>ort ;  so  thou 
shult  not  dishoiumr  the  grace  of  (»o«l,  nor 
nej-ille-ssly  fright  thyself,  nor  five  nwny  thy 
faith,  nor  gratify  the  devil,  nor 
of  !ii-  U'.rd.     I  speak  now  t<»  \\ 

,  Would  Jesus  Christ  have  in 

•tiiiiTi  ftn  1 
I  ,  ...    ji  bi»  grmc* 


348 


BUNYAN'S  COMPLETE   WORKS. 


offered  in  the  first  place  to  the  biggest  sinners, 
to  the  Jerusalem  sinners?  Then  by  this  also 
you  must  learn  to  judge  of  the  sufficiency  of 
the  merits  of  Christ ;  not  that  the  merits  of 
Christ  can  be  comprehended,  for  they  are 
beyond  the  conceptions  of  the  whole  world, 
being  called  the  unsearchable  riches  of  Christ, 
but  yet  they  may  be  apprehended  to  a  consid- 
erable degree.  Now,  the  way  to  apprehend 
them  most  is  to  consider  what  offers,  after  his 
resurrection,  he  makes  of  his  grace  to  sinners; 
for  V)  be  sure  he  will  not  offer  beyond  the  vir- 
tue of  his  merits;  because,  as  grace  is  the 
cause  of  his  merits,  so  his  merits  are  the  basis 
and  bounds  upon  and  by  which  his  grace 
stands  good  and  is  let  out  to  sinners.*  Doth 
he  then  command  that  his  mercy  should  be 
offered  in  the  first  place  to  the  biggest  sinners? 
It  declares  that  there  is  sufficiency  in  his  blood 
to  save  the  biggest  sinners.  The  blood  of  Je- 
sus Christ  cleanseth  from  all  sin.  And  again, 
"Be  it  known  unto  you,  men  and  brethren, 
that  through  this  man  (this  man's  merits)  is 
preached  to  you  the  forgiveness  of  sins,  and 
by  him  all  that  believe  are  justified  from  all 
things  from  which  they  could  not  be  justified 
by  the  law  of  Moses."  Acts  siii.  38. 

Observe,  then,  thy  rule  to  make  judgment 
of  the  sufficiency  of  the  blessed  merits  of  thy 
Saviour.  If  he  had  not  been  able  to  have  re- 
conciled the  biggest  sinners  to  his  Father  by 
his  blood,  he  would  not  have  sent  to  them — 
have  sent  to  them,  in  the  first  place,  the  doc- 
trine of  remission  of  sins ;  for  remission  of 
sins  is  through  faith  in  his  blood.  We  are 
justified  freely  by  the  grace  of  God,  through 
the  redemption  that  is  in  the  blood  of  Christ. 
Upon  the  square,  as  I  may  call  it,  of  the 
worthiness  of  the  blood  of  Christ,  grace  acts 
and  offers  forgiveness  of  sin  to  men.  Eph.  i.  7 ; 
ii.  13,  14;  Col.  i.  20,  21,  22. 

Hence,  therefore,  we  must  gather  that  the 
blood  of  Christ  is  of  infinite  value,  for  that  he 
offereth  mercy  to  the  biggest  of  sinners.  Nay, 
further,  since  he  offereth  mercy  in  the  first 
place  to  the  biggest  sinners,  considering  also 
that  this  first  act  of  his  is  that  which  the  world 
will  take  notice  of  and  expect  it  should  be 
continued  unto  the  end,  also  it  is  a  disparage- 
ment to  a  man  that  seeks  his  own  glory  in 

*  Christ  and  all  his  salvation  is  bestowed  as  a  free 
gift  upon  those  that  do  not  work  to  procure  any  right 
or  title  to  him,  but  only  believe  on  Him  that  justifieth 
the  ungodly.  Conditions  and  qualifications  will  ever 
be  a  partition-wall  betwixt  the  soul  and  Christ  the 
complete  Savioui 


what  he  undertakes  to  do  that  for  a  spurt 
which  he  cannot  continue  and  hold  out  in. 
This  is  our  Lord's  own  argument,  "  He  began 
to  build,"  saith  he,  "but  was  not  able  to  fin- 
ish." Luke  xiv.  28,  29,  30. 

Shouldst  thou  hear  a  man  say,  I  am  resolved 
to  be  kind  to  the  poor,  and  should  begin  giv- 
ing with  handfuls  of  guineas,  you  would  con- 
clude that  either  he  is  wonderful  rich,  or  must 
straiten  his  hand,  or  will  soon  be  at  the  bottom 
of  his  riches.  Why  this  is  the  case :  Christ 
at  his  resurrection  gave  it  out  that  he  would 
be  good  to  the  world,  and  first  sends  to  the 
biggest  sinners  with  an  intent  to  have  mercy 
on  them. 

Now,  the  biggest  sinners  cannot  be  saved 
but  by  abundance  of  grace ;  it  is  not  a  little 
that  will  save  great  sinners.  Eom.  v.  17.  And 
I  say  again,  since  the  Lord  Jesus  mounts  thus 
high  at  the  first,  and  sends  to  the  Jerusalem 
sinners,  that  they  may  come  first  to  partake  of 
his  mercy,  it  follows  that  either  he  has  un- 
searchable riches  of  grace  and  worth  in  him- 
self, or  else  he  must  straiten  his  hand,  or  hia 
grace  and  merits  will  be  spent  before  the  world 
is  at  an  end.  But  let  it  be  believed,  as  surely 
as  spoken,  he  is  still  as  full  as  ever  :•  he  is  not 
a  jot  the  poorer  for  all  the  forgiveness  that  he 
has  given  away  to  great  sinners.  Also  he  is 
still  as  free  as  at  first ;  for  he  never  yet  called 
back  this  word,t  "  Begin  at  the  Jerusalem  sin- 
ners." And,  as  I  said  before,  since  his  grace 
extended  according  to  the  worth  of  his  merits, 
I  conclude  that  there  is  the  same  virtue  in  his 
merits  to  save  now  as  there  was  at  the  very 
beginning. 

Oh  the  riches  of  the  grace  of  Christ !  Oh 
the  riches  of  the  blood  of  Christ ! 

Thirdly,  Would  Jesus  Christ  have  mercy 
offered  in  the  first  place  to  the  biggest  sinners? 
Then  here  is  encouragement  for  you  that 
think,  for  wicked  hearts  and  lives,  you  have 
not  your  fellows  in  the  world,  yet  to  come  to 
him. 

There  is  a  people  that  therefore  fear  lest  they 
should  be  rejected  of  Jesus  Christ  because  of 
the  greatness  of  their  sins,  when,  as  you  see 
here,  such  are  sent  to,  sent  to  by  Jesus  Christ, 
to  come  to  him  for  mercy,  "  Begin  at  Jerusa- 


f  Oh  what  a  Saviour  is  Jesus  Christ !  He  is  ever- 
lastingly and  unchangeably  faithful  and  true — his 
salvation  infinitely  and  inexhaustibly  free  and  full ! 
He  is  the  faithful  and  true  witness ;  holy,  and  cannot 
lie;  righteous,  and  cannot  deceive;  wise,  and  cannot 
be  deceived.  0  Israel,  trust  in  the  Lord  Jehovah 
Jesus  !  Rev.  iii. ;  Isa.  xvi.  4. 


TIJK  JERUSALEM  SLVyEf:  SAVED. 


349 


Km."  Never  did  one  thing  answer  another 
more  fitly  in  this  world  than  this  text  titti-th 
Huch  kind  of  sinners.  As  face  aiiswereth  faee 
in  a  glass,  so  this  text  answereth  the  nece.Hsi- 
ties  of  such  sinners.  What  can  a  man  .say 
more  hut  that  he  stands  in  the  rank  of  the  hig- 
ge^t  s-inners?  La'I  him  stretch  himself  whither 
he  cat;,  and  think  of  himself  to  the  utmost,  he 
can  but  vondutle  hinjself  to  be  one  of  the  big- 
gest sinners.  And  what  then?  Why  the  text 
meets  him  in  the  very  face,  and  saith,  Christ 
oJlerelh  n»ercy  to  the  biggi*st  sinners,  to  the 
very  Jerusalem  sinners.  What  more  can  be 
objectetl?  Nay,  he  doth  not  only  oiler  to  such 
his  mercy,  but  to  them  it  is  commanded  to  be 
otlered  in  the  first  jdace;  "  Begin  at  Jeru.sa- 
lem."  Preach  repentance  and  remission  of 
sins  among  all  nations,  "  lleginning  at  Jerusa- 
lem." Is  not  here  encouragement  for  those 
that  think,  for  wicked  hearts  and  lives,  they 
have  not  their  fellows  in  the  world? 

It/ijtiiinn.  Hut  I  have  a  heart  as  hard  as  a  rock. 

Aiifictr.  Well,  but  this  doth  but  prove  thee 
a  bigger  sinner. 

Objection.  But  my  heart  continually  freta 
against  the  \Ain\. 

Aiisurr,  Well,  this  doth  but  prove  thee  a 
bigger  sinner. 

OftJ'ftion.  But  I  have  been  desperate  in  sin- 
ful course:*. 

Aiisicrr.  Well,  stand  thou  with  the  number 
of  the  biggest  sinners. 

Ohjfctiun.  But  n>y  gray  head  is  found  in  the 
way  of  wickedness. 

Aiiiwrr.  Well  thou  art  in  the  rank  of  the 
biggest  sinners. 

Objection.  But  I  have  not  only  a  base  heart, 
but  I  have  lived  a  debauched  life. 

Aiuwer.  Stand  thou  al.so  among  those  that 
are  called  the  biggest  sinners.  And  what 
then?  Why  the  te.xt  swoops  you  all ;  you  can- 
not object  yourselves  beyond  the  text.  It  luw 
a  particular  mes.>«ago  to  the  biggcnt  sinners.  I 
Mjr  it  sw(x>p!i  you  all. 

Objection.  But  I  am  a  reprobat<-. 

Anfvrer.  Now  thou  talkest  like  a  I<m»1  and  of 
that  thou  unden«tand«.-st  not :  no  .nin  but  the 
sin  of  final  impenitence  can  prove  a  man  a 
reprobate  ;  and  I  am  sure  thou  hiLst  not  arrivetl 
an  yet  unto  that ;  therefore  thou  understan«le.st 
not  what  thou  sayest,  and  make^t  groundlesM 
conelusioiu  against  thyself.  Say  thou  art  u 
sinner,  and  I  will  hold  with  thee ;  say  thou  art 
a  great  sinner,  and  I  will  say  so  t<x>;  yea,  say 
thou  art  one  of  the  biggest  xiiujers,  ami  spare 
not  ;  for  the  text  yet  is  Invond  thee,  i>»Vet  be- 


twixt hell  and  thee.  "  Begin  at  Jerusalem" 
luLH  yet  a  smile  upon  thee  ;  and  thou  talkest  aa 
if  thou  wast  a  reprobate,  and  that  the  greatnesa 
of  thy  sins  do  prove  thee  so  to  be,  when  yet 
they  of  JeriLsalem  were  not  such  ;  whose  sins, 
I  dare  say,  were  such,  both  for  bignes.-,  an<l 
heiiiousness,  as  thou  art  not  capable  of  com- 
milting  beyond  them,  unless  now,  after  thou 
hiust  received  conviction  that  the  Lord  Jesus  is 
the  only  Saviour  of  the  world,  thou  shouldst 
wickedly  and  despitefully  turn  thyself  from 
him,  and  conclude  he  is  not  to  be  Irusti-d  to 
for  life,  and  so  crucify  him  for  a  cheat  afrtrsh. 
This,  I  must  confe.s,s,  will  bring  a  man  under 
the  black  rod  and  set  him  in  danger  of  et<rnal 
damnati(.n.  Heb.  vi.  G ;  x.  21).  This  is  tramp- 
ling under  foot  the  Son  of  (Jml  and  counting 
his  blood  an  unholy  thing.  This  did  they  of 
Jerusalem,  but  they  did  it  ignorantly  in  unbe- 
lief, and  so  were  yet  capable  of  mercy.  But  to 
do  this  against  professed  light,  and  to  stand  to 
it,  puts  a  man  beyond  the  text  indeed.  Acts  iii. 
14-17;  1  Tim.  i.  13. 

But  I  say,  what  is  this  to  him  that  would 
fain  bo  .saved  by  Chri.st?  His  sins  did,  as 
to  greatness,  never  yet  reach  to  the  nature 
of  the  sins  that  the  sinners  intended  by  the 
text  hail  made  theniselves  guilty  of.  He  that 
would  be  saved  by  Christ  has  an  honourable 
esteem  of  him,  but  they  of  Jerusalem  preferred 
a  murderer  before  him  ;  but  as  for  him,  they 
cried,  Away,  away  with  him!  it  is  not  fit  that 
he  should  live.  Perhaps  thou  wilt  object  that 
thyself  hast  a  thousand  tinu'«<  preferre<l  a  stink- 
ing lust  before  him:  I  answer,  be  it  so :  it  ia 
but  what  is  common  to  n>en  to  do;  nor  doth 
the  Lord  Jesus  nuike  such  a  foolish  life  a  bar 
to  thee  to  forbid  thy  coming  to  him,  or  a  bond 
to  his  grace  that  it  might  be  kept  from  thee, 
but  admits  of  thy  repentance,  and  otfereth 
himself  unto  thee  freely  its  thou  stauUest 
among  the  Jerusalem  sinners. 

Take  therefore  encouragement,  man.  Mercy 
is,  by  the  text,  held  forth  to  the  biggest  siu- 
neni ;  yea,  put  thyself  into  the  numijcr  of  the 
worst,  by  reckoning  that  thou  may»-st  1m'  »no 
of  the  first,  and  mayest  not  be  put  otf  till  the 
biggewt  sinners  are  serveil,  for  the  ■ 
ners  are  first  invited;   coiisisjueii'  y 

come  they  are  like  to  be  the  first  that  shall  be 
»erved.  It  was  so  with  Jerusjilem  :  Jerusalem 
sinners  were  they  that  were  first  invited,  and 
those  of  them  that  came  first.  '  "'  •  came 
thrif  thousand  of  theni  the  fi;  •  were 

invited;  how  II  aflern;ir«U  Uuue  cao 

t.  11,)  th.v  wer.  d. 


350 


BUN  VAN'S  COMPLETE    WORKS. 


Put  in  thy  Jiame,  m.in,  among  the  biggest, 
lest  thou  art  made  to  wait  till  they  are  served. 
You  have  some  men  that  think  themselves 
very  cunning  because  they  put  up  their  names 
in  their  prayers  among  them  that  feign  it,  say- 
ing, God,  I  thank  thee  I  am  not  so  bad  as  the 
worst.  But  believe  it,  if  they  be  saved  at  all 
they  shall  be  saved  in  the  last  place.  The  first 
in  their  own  eyes  shall  he  saved  last,  and  the 
last  or  worst  shall  be  first.  The  text  insin- 
uates it :  "  Begin  at  Jerusalem ;"  and  reason 
backs  it,  for  they  have  most  need.  Behold  ye, 
therefore,  how  God's  ways  are  above  ours  ;  we 
are  for  serving  the  worst  last ;  God  is  for  serv- 
ing the  worst  first.  The  man  at  the  pool  that 
to  my  thinking  was  longest  in  his  disease,  and 
most  helpless  as  to  his  cure,  was  first  healed : 
yea,  he  only  was  healed;  for  we  read  that 
Christ  healed  him,  but  we  read  not  then  that 
he  healed  one  more  there.  John  v.  1,  10. 

Wherefore,  if  thou  wouldst  soonest  be  served 
put  in  thy  name  among  the  very  worst  of  sin- 
ners. Say,  when  thou  art  upon  thy  knees. 
Lord,  here  is  a  Jerusalem  sinner,  a  sinner  of 
the  biggest  size  ;  one  whose  burden  is  of  the 
greatest  bulk  and  heaviest  weight;  one  that 
cannot  stand  long  without  sinking  into  hell 
without  thy  supporting  hand.  "  Be  not  thou 
far  from  me,  O  Loi"d :  0  my  strength,  haste 
thou  to  help  me." 

I  say,  put  in  thy  name  with  Magdalen,  with 
Manasseh,  that  thou  mayest  fare  as  the  Mag- 
dalen and  the  Manasseh  sinners  do.  The  man 
in  the  Gospel  made  the  desperate  condition  of 
his  child  an  argument  with  Christ  to  haste  his 
cure.  "Sir,  come  down,"  saith  he,  "ere  my 
child  die,"  (John  iv.  49,)  and  Christ  regarded 
his  haste,  saying,  "Go  thy  way,  thy  son  liveth." 
Ver.  50.  Haste  requires  haste.  David  was 
for  speed ;  deliver  me  speedily,  hear  me  speed- 
ily, answer  me  speedily.  Ps.  xxxi.  2  ;  Ixix.  17 ; 
cii.  3.  But  why  speedily  ?  I  am  in  the  net,  I 
am  in  trouble,  my  days  consume  like  smoke. 
Ps.  xxxi.  4 ;  Ixix.  17 ;  cii.  3.  Deep  calleth 
unto  deep,  necessity  calls  for  help — great  neces- 
sity for  present  help. 

Wherefore,  I  say,  be  ruled  by  me  in  this 
matter ;  feign  not  thyself  another  man  if  thou 
hast  been  a  filthy  sinner,  but  go  in  thy  colours 
to  Jesus  Christ,  and  jjut  thyself  among  the 
most  vile,  and  let  him  alone  to  put  thee  among 
the  children.  Jer.  iii.  19.  Confess  all  that 
thou  knowest  of  thyself;  I  know  thou  wilt  find 
it  hard  work  to  do  thus,  especially  if  thy  mind 
be  legal ;  but  do  it,  lest  thou  stay  and  be  de- 
ferred with  the  little  sinners  until  the  great 


ones  have  had  their  alms.  What  do  you  think 
David  intended  when  he  said  his  wounds  stunk 
and  were  corrupted,  but  to  hasten  God  to  havp 
mercy  upon  him  and  not  to  defer  his  cure? 
"  Lord,"  says  he,  "I  am  troubled,  I  am  bowed 
down  greatly,  I  go  mourning  all  the  day  long ; 
I  am  feeble  and  sore  broken  by  reason  of  the 
disquietment  of  my  hpart."  Ps.  xxxviii.  3-7. 

David  knew  what  he  did  by  all. this;  he 
knew  that  his  making  the  worst  of  his  case  was 
the  way  to  speedy  help,  and  that  a  feigning 
and  dissembling  the  matter  with  God  was  the 
next  way  to  a  demur  as  to  his  forgiveness. 

I  have  one  thing  more  to  offer  for  thy  en- 
couragement who  deemest  thyself  one  of  the 
biggest  sinners,  and  that  is,  thou  art  as  it  were 
called  by  thy  name,  in  the  first  place,  to  come 
in  for  mercy.  Thou  man  of  Jerusalem,  hearken 
to  thy  call ;  men  do  so  in  courts  of  judicature, 
and  presently  crj^  out,  Here,  sir,  and  then 
shoulder  and  crowd,  and  say.  Pray  give  way,  I 
am  called  into  the  court.  Why,  this  is  the 
case,  thou  great,  thoii  Jerusalem  sinner ;  be  of 
good  cheer,  he  calleth  thee.  Mark  x.  46-49. 
Why  sittest  thou  still  ?  Arise.  Why  standest 
thou  still?  Come,  man,  thy  call  should  give 
thee  authority  to  come.  "  Begin  at  Jerusalem  " 
is  thy  call  and  authority  to  come ;  wherefore 
up  and  shoulder  it,  man ;  say,  Stand  away, 
devil,  Christ  calls  me;  stand  away,  unbelief, 
Christ  calls  me;  stand  away,  all  ye  my  dis- 
couraging apprehensions,  for  my  Saviour  calls 
me  to  him  to  I'eceive  of  his  mercy.  Men  will 
do  thus,  as  I  said,  in  courts  below,  and  why 
shouldst  not  thou  approach  thus  to  the  court 
above?  The  Jerusalem  sinner  is  first  in 
thought,  first  in  commission,  first  in  the  record 
of  names,  and  therefore  should  give  attendance 
with  expectation  that  he  is  first  to  receive 
mercy  of  God. 

Is  not  this  an  encouragement  to  the  biggest 
sinners  to  make  their  application  to  Christ  for 
mercy  ?  "  Come  unto  me,  all  ye  that  labour 
and  are  heavy  laden,"  doth  also  confirm  this 
thing ;  that  is,  that  the  biggest  sinner,  and  he 
that  has  the  biggest  burden,  is  he  who  is  first 
invited.  Christ  pointeth  over  the  heads  of 
thousands,  as  he  sits  on  the  throne  of  grace, 
directly  to  such  a  man,  and  says,  Bring  in 
hither  the  maimed,  the  halt,  and  the  blind ; 
let  the  Jerusalem  sinner  that  stands  there  be- 
hind come  to  me.  Wherefore,  since  Christ 
says.  Come,  to  thee,  let  the  angels  make  a  lane, 
and  let  all  men  give  place,  that  the  Jerusalem 
sinner  may  come  to  Jesus  Christ  for  mercy. 

Fosrthly,  Would  Jesus  Christ  have  mercy 


THK  JERUSALEM  SIX.\J:i:    s.llA/'. 


351 


ofFcred  in  the  first  place  to  tiie  biggest  siniurs? 
Then  come,  thou  profane  wretoh.  and  let  me  a 
little  enter  into  an  argument  with  thee.  Why 
wilt  thou  not  como  to  Jesus  Christ,  since  thou 
art  a  Jerusalem  sinner?  How  canst  thou  find 
in  thy  heart  to  set  thyself  against  grace,  agaiiujt 
such  grace  a.H  offereth  mercy  to  thee?  What 
»j)irit  possesseth  thee  and  holds  thee  hack  from 
a.  sincere  closure  with  thy  Saviour?  Behold 
Gtxl  groaningly  complains  of  theo,  saying, 
"  Hut  Israel  would  none  of  me.  When  I 
calli'd  none  did  answer."  I's.  Ixxxi.  11  ;  Isii. 
Ixvi.  4. 

Shall  fio<l  enter  this  complaint  against  thee? 
Why  dost  thou  put  him  ofl"?  Why  d«)st  thou 
stop  thine  ear?  Canst  thou  tiefeml  thyself? 
When  thou  art  called  to  an  account  for  thy 
neglects  of  so  great  salvation,  what  canst  thou 
answer?  Or  df»st  thou  think  thou  shalt  escape 
the  judgment?  Heb.  ii.  3. 

No  more  such  Christa!  There  will  be  no 
more  such  Chrisls,  sinner!  Oh,  put  not  off 
the  day  of  grace  away  from  thee  I  If  it  be 
once  gone,  it  will  never  come  again,  sinner. 

Hut  what  is  it  that  has  got  thy  heart  and 
that  keep.H  it  from  thy  Saviour?  "  Who  in  the 
heavens  can  bo  conipared  unto  the  Lord? 
Who  among  the  sons  of  the  mighty  can  bo 
likened  unto  the  Lord?"  Ps.  Ixxxix.  6.  H:ist 
thou,  thinkest  thou,  found  any  thing  so  gmxl 
as  Jesus  (^hrist?  Is  there  any  among  thy  sins, 
thy  companions,  and  foolish  delights  that  like 
Christ  can  help  thee  in  the  day  of  thy  distress? 
Ik-hold,  the  greatness  of  thy  sins  cannot  hinder; 
let  not  the  stubbornness  of  thy  heart  hinder 
tJiee,  sinner. 

(tbjrctinn.  Hut  I  am  ashamed. 

Anstcrr.  Oh,  do  not  be  ashamed  to  be  saved, 
ainner. 

Objeetion.  But  my  old  companions  will  mock 
me. 

Atutwer.  Oh,  do  not  be  mwked  out  of  eternal 
life,  sinner. 

Thy  stubbornness  aflecti*,  alllictit  the  heart 
>f  thy  Saviour.  Carest  thou  not  for  this?  Of 
>l«l  he  lH>hi'ld  the  city  and  wept  over  it.  Canst 
hou  hear  this  and  not  be  conccrne<l?  Luke 
\ix.  41,  42.  Shall  Christ  weep  to  see  thy  s<»ul 
•  ling  on  to  destruction,  and  wilt  thou  sport 
•(iys,-lf  in  that  way?  Yea,  shall  Christ,  that 
-  an  i>e  eternally  happy  without  thee,  be  more 
aillieteil  at  the  thoughts  of  the  lf«Hs  of  thy  soul 
than  thyself,  who  art  certainly  eternally  mis- 
erable if  thou  neglectcMt  to  cnmc  to  him? 

Tho«e  things  that  keep  thee  and  thy  Sa- 
viour, on  thy  part,  asunder  arc  but  bubbles ; 


the  least  prick  of  an  afllii-tion  will  let  out,  aa 
to  thee,  what  now  thou  thinkest  is  worth  the 
venture  of  heaven  to  enjoy. 

Hast  thou  not  rejLs<m?  Canst  thou  not  so 
much  as  once  solx'riy  think  of  thy  dying  hour, 
or  of  whither  thy  sinful  life  will  drive  tleo 
then?  Hast  thou  no  conscience?  or,  having 
one,  is  it  rocked  so  fast  asleej*  by  sin,  or  niiide 
so  weary  with  an  unsuccessful  calling  iip«)ii 
thee,  that  it  is  laid  down  and  cares  for  tlue  no 
more?  Poor  man  I  thy  state  is  to  be  lamented- 
lla-^t  no  judgment?  Art  not  able  to  conclude 
that  to  be  s:ived  is  better  than  to  burn  in  hell, 
and  that  eternal  life  with  (tod's  favour  is  better 
than  a  temporal  life  in  (Mxl'stlispleasure?  Hast 
no  atl'ection  but  what  is  brutish?  What  I  n<>nc 
at  all?  no  allection  for  the  ( Jod  that  nuule  l'  ■  .  .' 
what!  none  for  his  loving  Son  that  hasslmw..! 
his  love  and  died  for  thee?  Is  not  heaven 
worth  thy  allection?  O  p«)or  man,  which  itt 
strongest,  thinkest  thou,  Ciod  or  theo?  If  thou 
art  not  able  to  overcome  him,  tlmu  art  a  fool 
for  staiidiiig  out  against  him.  Matt.  v.  i').  26. 
"  It  is  a  fearful  thing  tf)  fall  into  the  hands  of 
the  living  <Jod."  He  will  grij.o  hard,  his  fist 
is  stronger  than  a  lion's  paw  ;  take  heed  of  him  ; 
he  will  be  angr)'  if  you  despise  his  Son  ;  and 
will  you  .stand  guilty  in  your  trespasses  when  he 
olTereth  you  his  grace  and  favour?  Kx.  xxxiv. 
6,  7  ;  Heb.  x.  29-31. 

Now  we  come  to  the  text,  "  Beginning  at 
Jeru.salem."  This  text,  though  it  be  now  one 
of  the  brightest  stars  that  shineth  in  the  Bible, 
because  there  is  in  it  as  full,  if  not  the  fullest 
otler  of  grace  that  can  be  imagined  t«»  the  sons 
of  men,  yet  to  them  that  shall  perish  from 
under  this  word,  even  this  text  will  be  to  such 
one  of  the  h<ittest  coals  in  hell. 

This  text,  therefore,  will  save  thee  or  sink 
thee;  there  is  no  shifting  of  it;  if  it  saves 
thee,  it  will  set  thee  high ;  if  it  sinks  thee,  it 
will  set  thee  low. 

But,  I  say,  why  .so  unconcerned?  Hjist  no 
.soul?  or  dost  think  thou  mayest  lose  thy  s<iul 
an<j  sjjve  thyself?  Is  il  not  pity,  had  it  other- 
wise been  the  will  of  Ood,  that  ever  thou  wast 
made  a  man,  for  that  thou  scttest  so  little  b; 
thy  soul  ? 

Sinner,  take  the  invitation;  thou  art  called 
uiM)n  to  come  to  Christ;  nor  art  thou  called 
U|Min  but  by  order  from  the  Son  of  (mkI,  though 
thou  shouldst  happen  to  come  of  the  biggcut 
sinners,  for  he  h.<is  bid  us  olfer  mercy,  m  to  all 
the  world  in  gi>neral,  so,  in  the  first  pljwe,  to 
the  sinners  of  Jerusalem  or  to  the  biggwl 
sinners. 


352 


BUNYAN'S  COMPLETE   V/OEKS. 


Fifthly,  Would  Jesus  Christ  have  mercy  of- 
fered in  the  first  place  to  the  biggest  sinners? 
Then  this  shows  how  unreasonable  a  thing  it 
is  for  men  to  despair  of  mercy.  For  those 
that  presume,  I  shall  say  something  to  them 
afterward. 

I  now  speak  to  them  that  despair. 

There  are  four  sorts  of  despair.  There  is 
the  despair  of  devils ;  there  is  the  despair  of 
souls  in  hell;  there  is  the  despair  that  is 
grounded  upon  men's  deficiency ;  and  there  is 
the  despair  that  they  are  perplexed  with  that 
are  willing  to  be  saved,  but  are  too  strongly 
borne  down  with  the  burden  of  their  sins. 

The  despair  of  devils,  the  damned's  despair, 
and  that  despair  tliat  a  man  has  of  attaining 
of  life  because  of  his  own  deficiency,  are  all 
reasonable.  Why  should  not  devils  and  damn- 
ed souls  despair?  Yea,  why  should  not  man 
despair  of  getting  to  heaven  by  his  own  abili- 
ties ?  I  therefore  am  concerned  only  with  the 
fourth  sort  of  despair — to  wit,  with  the  despair 
of  those  that  would  be  saved,  but  are  too 
strongly  borne  down  with  the  burden  of  their 
sins. 

I  say,  therefore,  to  thee  that  art  thus.  And 
why  despair?  Thy  despair,  if  it  were  reason- 
able, should  flow  from  thee  because  found  in  the 
land  that  is  beyond  the  grave,  or  because  thou 
certainly  knowest  ihat  Christ  will  not  or  can- 
not save  thee. 

But  for  the  first,  thou  art  yet  in  the  land  of 
the  living ;  and  for  the  second,  thou  hast  ground 
to  believe  the  quite  contrary.  Christ  is  able 
to  save  to  the  uttermost  them  that  come  to  God 
by  him ;  and  if  he  were  not  willing  he  would 
not  have  commanded  that  mercy,  in  the  first 
place,  should  be  oflered  to  the  biggest  sinners. 
Besides,  he  hath  said,  "  And  let  him  that  is 
athirst  come,  and  whosoever  will,  let  him  take 
the  water  of  life  freely;"  that  is,  with  all  my 
heart.  What  ground  now  is  here  for  despair  ? 
If  thou  sayest,  The  number  and  burden  of  my 
sins,  I  answer.  Nay,  that  is  rather  a  ground  for 
■  faith ;  because  such  jm  one,  above  all  others, 
is  invited  by  Christ  to  come  unto  him,  yea, 
promised  rest  and  forgiveness  if  they  come. 
Matt.  xi.  28.  What  ground,  then,  to  despair? 
Verily,  none  at  all.  Thy  despair,  then,  is  a 
thing  unreasonable,  and  without  footing  in  the 
word. 

But  I  have  no  experience  of  God's  love; 
God  hath  given  me  no  comfort  or  ground  of 
hope,  though  I  have  waited  upon  him  for  it 
many  a  day. 

Thou  hast  experience  of  God's  love  for  that 


he  has  opened  thine  eyes  to  see  thy  sins,  and 
for  that  he  hath  given  thee  desires  to  be  saved 
by  Jesus  Christ.  For  by  thy  sense  of  sin  thou 
art  made  to  see  thy  poverty  of  spirit,  and  that 
has  laid  thee  under  a  sure  ground  to  hope  that 
heaven  shall  be  thine  hereafter. 

Also  thy  desires  to  be  saved  hy  Christ  have 
put  thee  under  another  promise,  so  there  is 
two  to  hold  thee  up  in  them,  though  thy  pres- 
ent burden  be  never  so  heavy.  Matt.  v.  3,  6. 
As  for  what  thou  sayest  as  to  God's  silence  to 
thee,  perhaps  he  has  spoken  to  thee  once  or 
twice  already,  but  thou  hast  not  perceived  it. 
Job  xxxiii.  14,  15. 

However,  thou  hast  Christ  crucified  set  forth 
before  thine  eyes  in  the  Bible,  and  an  invita- 
tion to  come  unto  him,  though  thou  be  a  Je- 
rusalem sinner,  though  thou  be  the  biggest 
sinner ;  and  so  no  ground  to  despair.  What  if 
God  will  be  silent  to  thee :  is  that  ground  of 
despair?  Not  at  all,  so  long  as  there  is  a 
j)romise  in  the  Bible  that  God  will  in  nowiso 
cast  away  the  coming  sinner,  and  so  long  as  he 
invites  the  Jerusalem  sinner  to  come  unto 
him.  John  vi.  37. 

Build  not  therefore  despair  upon  these 
things ;  they  are  no  suflicient  foundation  for 
it,  such  plenty  of  pi'omises  being  in  the 
Bible,  and  such  a  discovery  of  his  mercy  to 
great  sinners  of  old ;  especially  since  we  have 
withal  a  clause  in  the  commission  given  to 
ministers  to  preach  that  they  should  begin 
with  the  Jerusalem  sinners  in  their  offering  of 
mercy  to  the  world. 

Besides,  God  says,  "  They  that  wait  upon 
the  Lord  shall  renew  their  strength,  they 
shall  mount  up  with  wings  like  eagles ;"  but 
pei'haps  it  may  be  long  first.  "I  waited  long," 
saith  David,  "  and  did  seek  the  Lord ;"  and  at 
length  his  cry  was  heard :  wherefore  he  bids 
his  soul  wait  on  God,  and  says  for  it  is  good 
so  to  do  before  thy  saints.  Ps.  xl.  1 ;  Ixii.  5 ; 
lii.  9. 

And  what  if  thou  waitest  upon  God  all  thy 
days  ?  Is  it  below  thee  ?  And  wjiat  if  God 
will  cross  his  book  and  blot  out  the  hand- 
writing that  is  against  thee,  and  not  let  thee 
know  it  as  yet?  Is  it  fit  to  say  unto  God, 
Thou  art  hard-hearted?  Despair  not ;  thou 
hast  no  ground  to  despair  so  long  as  thou 
livest  in  this  world.  It  is  a  sin  to  begin  to 
despair  before  one  sets  his  foot  over  the 
threshold  of  hell-gates.  For  them  that  are 
there,  let  them  despair  and  spare  not,  but  as 
for  thee,  thou  hast  no  ground  for  to  do  it. 
What!   despair  of  bread   in  a   land    that  is 


THE  JKHUSALEM  SISSKH  SAVED. 


353 


full  ul"  curu?  despair  of  uiercy  whcu  our  CjikI 
hJ  lull  of  Uitrcy  ?  despair  of  uierey  when  Llod 
goes  about  by  his  uiiuisters  beseeching  of  sin- 
ners to  be  reconciled  unto  hiiu  ?  2  L'or.  v. 
18  -20. 

Thou  scrupulous  fuol  I  where  caust  thou  find 
that  God  wad  ever  false  to  his  promise,  or  that 
he  ever  deceivixl  the  soul  that  ventured  itself 
upuu  him?  lie  often  calls  U|M)n  sinners  to 
trust  him,  though  they  walk  in  darkne.«s  and 
have  no  light.  Isa.  1.  10. 

They  have  hih  promise  and  oath  for  their 
salvation  that  tiee  for  refuge  to  the  hope  set 
before  them.  Ilcb.  vi.  17,  18. 

Despair!  when  we  have  ii  God  of  mercy 
and  a  redeeming  Christ  alive  I  For  shame, 
forbear!  Let  them  despair  that  dwell  where 
there  is  no  Gotl,  atul  that  are  confined  to  those 
chambers  of  death  which  can  be  reached  by 
no  redemption. 

A  living  man  despair  when  he  is  chid  for 
murmuring  and  complaining!  Lam.  iii.  81). 
Oh,  so  long  as  we  are  where  promises  bwarm, 
where  nurcy  is  proclaimed,  where  grace  reigns, 
and  where  Jeru.»alem  sinners  are  privileged 
with  the  lirst  offer  of  mercy,  it  is  a  base  thing 
to  despair. 

D'.-spair  undervalues  the  promise,  under- 
values the  invitation,  undervalues  the  proffer 
of  grace.  Despair  undervalues  the  ability 
of  Gml  the  Father  and  the  redeeming  blood 
of  Chriat  his  Son.     O  unrea.>M>nable  despair! 

Des]>air  makes  man  God's  judge ;    it  is   a 

>ntroller  of  the  promise,  a  contradictor  of 
•  hrist  in  his  large  offers  of  mercy,  and  cue 
tiiat  undertakes  to  make  unbelief  the  great 
manager  of  our  rejLson  and  judgment  in  de- 
termining about  what  God  uin  and  will  do  for 
sinners. 

Der«pairl  It  is  the  devil's  fellow,  the  dcvir* 
muster,  yea,  the  chains  with  which  he  is  cap- 
tivatetl  and  held  under  darkness  for  over;  and 
to  give  way  thereto  in  a  land,  in  a  state  and 
time  that  Hows  with  milk  and  honey  is  an  un- 

■mtly  tiling. 

I  would  say  to  uy  .'w>ul,  O  my  soul!  this  is 

not  the  place  of  despair;  this  is  not  the  time 

t'l  despair  iu.     X»  long  as  mine  eyc^  can  find 

a  promise  iu  Ute  Bible,  as  long  as  there  is  the 

li  ;i.-<t  mention  of  grace,  as  long  as  there  is  a 

iii..riiiiit  lift  me  of  breath  or  life  in  thi.t  witrld, 

■  '.  1  wait  or  look  for  mercy,  s<j  long 

against  unbelief  and  despair. 

Ihts  IS  tlie  way  t4>  honour  Ctod  and  Christ; 

this  is  the  way  to  set  the  crown  on  the  pnim- 

ise;  lliis  is  the  way  to  welcome  the  invitation 

13 


and  inviter;  and  this  is  the  way  to  thrust  thy- 
self under  the  shelter  and  protection  of  the 
word  of  grace.  Never  des|)air  so  long  ad  our 
text  is  alive,  for  that  doth  sound  it  out  that 
mercy  by  Christ  is  offered,  iu  the  first  place,  to 
the  biggest  ninner. 

Despair  is  an  unprofitable  thing;  it  will 
make  a  nam  weary  of  waiting  uimju  God,  [2 
Kings  vi.  ;ia;)  it  will  make  a  man  forsake 
God,  and  »«ek  his  heaven  in  the  giMnl  things 
of  this  world.  (Jen.  iv.  13-18.  It  will  make  a 
man  his  own  tormentor,  and  flounce  and  fling 
like  a  wild  beiust  in  a  net.  Isa.  li.  2<K 

Despair!  It  drives  a  man  to  the  study  of 
his  own  rain,  and  brings  him  at  hf»l  to  be  his 
own  executioner.  2  Sam.  xvii.  23  ;  Matt,  xxvii. 
3,  4,  o. 

Ik'sides,  I  am  persuaded  also  that  despair  is 
the  cau>e  that  there  are  so  many  that  would 
fain  be  athei.»ts  in  the  world ;  for  because  they 
have  entertained  a  conceit  that  God  will  never 
be  merciful  to  them,  therefore  they  labour  to 
persuade  them.selves  that  there  is  no  G<xl  at 
all,  as  if  their  misbelief  would  kill  Go^l  or 
cause  him  to  cease  to  be.  A  poor  shift  for  an 
immortal  soul,  for  a  s<juI  who  liketh  not  to  re- 
tain God  in  its  knowledge!  If  this  be  the  best 
that  despair  can  do,  let  it  go,  man,  and  betake 
thyself  to  faith,  to  prayer,  to  wait  for  God, 
and  to  hoi>e  in  despite  often  thou>and  doubts. 
And  for  thy  encouragement  take  yet  (o-s  on 
adilition  to  what  has  already  been  said)  these 
following  Scriptures:  "The  Lord  takes  pleas- 
ure in  them  that  fear  hiln,  in  them  that  hope 
in  his  mercy."  I's.  cxlvii.  11. 

Whence  note,  they  fear  not  Go<l  that  hope 
not  in  his  mercy;  also  God  is  angry  with  them 
that  hopf  not  in  his  mercy,  for  he  only  taketh 
pleasure  in  them  that  hope.  He  that  believeth 
or  hath  received  his  tc-stimony  "  hath  set  to 
his  seal  that  Go^l  is  true,"  (John  iii.  S3,)  but 
he  that  receiveth  it  not  hath  made  him  a  liar 
and  that  is  a  vcni'  unworthy  thing.  1  John  v. 
lU,  11.  "  Let  the  wicked  forsake  hi>  ways,  ami 
the  unrighteous  man  his  thoughts  ;  and  let  him 
return  to  the  Lord,  and  he  will  have  mercy  on 
him  ;  and  to  our  God,  for  he  will  abundantly 
multiply  pardon."  Isa.  Iv.  7.  Perhaps  thou 
art  wear)*  of  thy  ways,  but  art  not  wear>-  of  thy 
thoughts,  of  thy  unbelieving  and  •! 
thoughts.  Now,  (mmI  also  would  : 
ca.«t  away  tlie.'^e  thoughts,  as  such  wnieh  he 
dtftor^eth  not  at  thy  hands,  for  he  will  bare 
uiercy  upon  thee,  and  ho  will  abundantly 
pardon. 

"U  fools!  and  slow  of  heart  to  believe  all 


354 


BUNYAN'S  COMPLETE   WORKS. 


that  The  prophets  have  spoken !"  Luke  xxiv. 
25.  Mark  you  here,  slowness  to  believe  is  a 
piece  of  folly.  Ay,  but  sayest  thou,  I  do  be- 
lieve some,  and  I  believe  what  can  make 
against  me.  Ay,  but,  sinner.  Christ  Jesus 
nere  calls  thee  fool  for  not  believing  all.  Be- 
lieve all,  and  despair  if  thou  canst.  He  that 
believes  all  believes  that  text  that  saith  Christ 
would  have  mercy  preached  first  to  the  Jeru- 
salem sinners.  He  that  believeth  all  be- 
lieveth  all  the  promises  and  consolations  of 
the  word ;  and  the  promises  and  consolations 
of  the  word  weigh  heavier  than  do  all  the 
curses  and  threateuings  of  the  law,  and  mercy 
rejoiceth  against  judgment.  Wherefore  be- 
lieve all,  and  mercy  will  to  thy  conscience 
weigh  judgment  down,  and  so  minister  com- 
fort to  thy  soul.  The  Lord  take  the  yoke 
from  off  thy  jaws  since  he  has  set  meat  before 
thee,  (Hos.  xi.  4,)  and  help  thee  to  remember 
that  he  is  pleased  in  the  first  place  to  offer 
mercy  to  the  biggest  sinners. 

Sixthly.  Since  Jesus  Christ  would  have 
mercy  offei-ed  in  the  first  place  to  the  biggest 
,  sinners,  let  souls  see  that  they  lay  right  hold 
thereof,  lest  they,  notwithstanding,  indeed 
3orae  short  thereof.  Faith  only  knows  how  to 
deal  with  mercy;  wherefore  put  not  in  the 
place  thereof  presumption.  I  have  observed 
that  as  there  are  herbs  and  flowers  in  our 
gardens,  so  there  are  counterfeits  in  the  field, 
only  they  are  distinguished  from  the  other  by 
the  name  of  wild  ones.  Why,  there  is  faith 
and  wild  faith;  and  wild  faith  is  this  presump- 
tion. I  call  it  wild  faith,  because  God  never 
placed  it  in  his  garden,  his  Church ;  it  is  only 
to  be  found  in  the  field,  the  world.  I  also  call 
it  wild  faith  because  it  only  grows  up  and  is 
nourished  where  other  wild  notions  abound. 
Wherefore  take  heed  of  this,  and  all  may  be 
well,  for  this  presumptuousness  is  a  very  hei- 
nous thing  in  the  eyes  of  God.  "This  soul," 
saith  he,  "  that  shall  do  aught  presumptuously, 
(whether  born  in  the  land  or  a  stranger,)  the 
same  reproacheth  the  Lord;  and  that  soul 
shall  be  cut  ofi"  from  among  his  people."  Num. 
jjv.  30. 

The  thoughts  of  this  made  David  tremble 
and  pray,  "That  God  would  hold  him  back 
from  presumptuous  sins,  and  not  suffer  them 
to  have  dominion  over  him."  Ps.  xix.  13. 

Now  this  presumption,  then,  puts  itself  in 
the  place  of  faith  when  it  tampereth  with  the 
promise  for  life  while  the  soul  is  a  stranger  to 
repentance.  Wherefore  you  have  in  the  text, 
to  preveat  doing  thus,  both  repentance  and  re- 


mission of  sins  to  be  offered  to  Jerusalem;  not 
remission  without  repentance,  for  all  that  re- 
pent not  shall  perish,  let  them  presume  on 
grace  and  the  promise  while  they  will.  Luke 
xiii.  1,  2,  3. 

Presumption,  then,  is  that  which  severeth 
faith  and  repentance,  concluding  the  soul  shall 
be  saved  by  grace,  though  the  man  was  nviver 
made  sorry  for  his  sins  nor  the  love  of  the 
heart  turned  therefrom.  This  is  to  be  self- 
willed,  as  Peter  has  it ;  and  this  is  a  despising 
the  word  of  God,  for  that  has  put  repentance 
and  faith  together.  Mark  i.  15.  "And  because 
he  has  despised  the  word  of  the  Lord  and 
hath  broken  the  commandment,  that  soul 
shall  utterly  be  cut  off;  his  iniquities  shall  be 
upon  him."  Num.  xv.  31. 

Let  such  therefore  look  to  it  who  yet  are 
and  abide  in  their  sins ;  for  such,  if  they  hope 
they  are  to  be  saved,  presume  upon  the  grace 
of  God.  Wherefore  presumption  and  not 
hearkening  to  God's  word  are  put  together. 
Deut.  xvii.  12. 

Again :  Then  men  presume  when  they  are 
resolved  to  abide  in  their  sins,  and  yet  expect 
to  be  saved  by  God's  gi'ace  through  Christ. 
This  is  as  much  as  to  say,  God  liketh  of  sin  as 
well  as  I  do,  and  careth  not  how  men  live  if 
80  be  they  lean  upon  his  Son.  Of  this  sort 
are  they  that  build  np  Zion  with  blood  and 
Jerusalem  with  iniquity,  "that  judge  for  re- 
ward, and  teach  for  hire,  and  divine  for 
money,  and  lean  ui:)on  the  Lord."  Mic.  ii.  10, 
11.  This  is  doing  things  with  an  high  hand 
against  the  Lord  our  God,  and  a  taking  him, 
as  it  were,  at  the  catch !  This  is,  as  we  say 
among  men,  to  seek  to  put  a  trick  upon  God, 
as  if  he  had  not  sufficiently  fortified  his  pro- 
posals of  grace  by  his  holy  word  against  all 
such  kind  of  fools  as  these.     But  look  to  it. 

Such  will  be  found  at  the  day  of  God  not 
among  that  great  company  of  Jerusalem  sin- 
ners that  shall  be  saved  by  grace,  but  among 
those  that  have  been  the  great  abusers  of  the 
grace  of  God  in  the  world.  Those  that  spy, 
Let  us  sin  that  grace  may  abound,  and  let  us 
do  evil  that  good  may  come,  their  damnation 
is  just.  And  if  so,  they  are  a  great  way  .»ff 
of  that  salvation  that  is  by  Jesus  Christ  pre- 
sented to  the  Jerusalem  sinners. 

I  have  therefore  these  things  to  propound 
to  that  Jerusalem  sinner  that  would  know  if 
he  may  be  so  bold  to  venture  himself  upon 
this  grace: 

1.  Dost  thou  see  thy  sins? 

2.  Art  thou  weary  of  them? 


THE  JERUSALEM  SISXER  SAVED. 


35A 


3.  Wouldst  thou  with  all  thy  heart  bo  saved 
by  Jesus  Christ?  I  dare  say  no  less,  I  dare 
say  no  more.  Hut  if  it  be  truly  thus  with 
thee,  how  great  soever  tliy  sins  have  been, 
how  bad  boover  thou  feelest  thy  heart,  how 
far  soever  thou  art  from  thinking  that  (iml 
has  mercy  for  thee,  thou  art  tiie  man,  the  Je- 
rusalem sinner,  that  the  word  of  (it>d  has  con- 
quered, and  to  wluiui  it  otfereth  free  remission 
of  sins  by  the  redemption  tliat  is  in  Jesus 
Christ. 

When  the  jailer  cried  out,  "Sirs,  what  must 
I  do  to  be  srtvetl?"  the  answer  Wits,  "Uelieve 
on  the  Lord  Jesus  Christ,  ami  thou  shult  be 
8ave«l."  He  that  sees  his  sins  aright  is  brouglit 
to  his  wits'  end  l>y  tliem,  and  he  that  is  so  is 
willing  to  part  from  them  and  to  be  saved  by 
tlie  grace  of  Uod. 

If  this  be  thy  case,  fear  not,  give  no  way  t«» 
despair;  thou  pn-sumest  not  if  thou  believest 
to  life  everlasting  in  Jesus  Christ:  yea,  Christ 
is  prepareil  for  such  jw  thou  art. 

Therefore  take  gt»od  courage  and  believe. 
The  design  of  Satjui  is  to  tell  the  presum[>tu- 
ous  that  their  presuming  on  mercy  is  good, 
but  to  persuade  the  believer  that  his  believing 
is  impudent,  bold  dealing  with  God.  I  never 
heard  a  presumptuous  man  in  my  life  say  that 
he  wiix  afraid  that  he  prt-sumed;  but  I  have 
heard  many  an  honi'st,  humlile  soul  say  that 
they  liave  been  afraid  that  their  faith  hits  been 
presumption.  Why  should  Satan  molest  those 
whcHc  ways  he  knows  will  bring  them  to  him? 
And  who  can  think  that  he  siiould  be  ipiiet 
when  men  take  tlie  right  course  to  escape  his 
hellish  snarj-s?  This  therefore  is  the  reatson 
wh}  the  truly  humble  is  opjMweii,  while  the 
pri-j^amfUuous  g<H?*  on  by  wind  and  tide.  The 
truly  humble  ^^atan  hatiii,  but  he  laughs  to  sec 
the  ftKilery  of  the  other. 

DocM  thy  hand  ami  heart  tremble?  Upon 
thee  tlie  pn)mise  smiles.  "  To  tiiis  man  will  I 
lo«jk,"  says  G«k1,  "  even  to  him  that  is  |M>or  and 
of  u  contrite  spirit,  and  trembh-s  at  my  word." 
Iita.  Ixvi.  2. 

What,  therefore,  I  have  said  of  presumption 
ooncerns  n))t  the  humble  in  spirit  nt  all.  I 
therefore  nm  for  -  up  the  stones  and 

:or  takin-/  th<'  "»•  ..K'ks  out  of  the  way 

yf  (io-i  Tewarning  of  them  that 

they  l;i'  ^-bl<K-k  of  their  ini<piity 

before  tlieir  faces,  and  that  for  prewumin^  U|H>n 
Qod's  merry  ;  and  let  them  l(K»k  to  themselves. 
Ejtck.  xiv.  «.  7,  8. 

Mwi  our  text  <<tandH  Arm  as  ever  it  did.  and 

ur    ibcer^ation   u  stiU  of  force,  that  Jesu« 


Christ  would  have  mercy  offered  in  the  first 
place  to  the  biggest  sinners.  So,  then,  let  none 
despair,  let  none  presume.  Let  none  despair 
that  are  sorry  for  their  sins,  and  would  be  saved 
by  Jt'sus  Christ ;  let  none  presume  that  abide 
in  the  liking  of  their  sins,  though  they  >*«>em 
to  know  the  exceeding  grace  of  Christ;  foi 
though  the  dtH)r  stands  wide  open  fi>r  the  re- 
ception i>f  tlu-  penil<nt,  yet  it  is  fiwt  enough 
barred  antl  bolted  against  the  presumptuoua 
sinner.  IJe  not  deceivetl,  tiod  in  not  mocked, 
whatsoever  a  man  sows,  that  he  shall  reap,  ll 
cannot  bo  that  C!<hI  should  be  whee<lle<l  out  of 
his  mercy,  or  prevailed  upon  by  lijw  of>dis- 
simulation;  he  knows  them  that  trust  in  him 
and  that  sincerely  come  t<»  him  by  Christ  for 
mercy.  Nah.  i.  7. 

It  is,  then,  not  the  abundance  of  sins  com- 
mittetl,  but  thoaot  coming  heartily  to  (.J<sl  by 
Christ  for  mercy,  that  shuts  men  out  of  diHtrw. 
And  though  their  not  coming  heartily  may  be 
said  to  be  but  a  sin,  yet  it  is  such  a  sin  as 
causeth  that  all  thy  other  sins  abide  upon  them 
unforgiven. 

Ciod  complains  of  this:  "They  have  not 
criiil  unto  me  with  their  heart :  they  turned, 
but  not  to  the  Most  High.  They  turned 
feignedly." 

Thus  doing  his  soul  hates;  but  the  penitent, 
humble,  broken-hearted  sinner,  be  his  trans- 
gressions rwl  JUS  scarlet,  re<l  like  crimson,  in 
number  as  the  sand,  though  his  tran.>«gres»ions 
cry  to  heaven  against  him  for  vengeance,  and 
seem  there  to  cry  louder  than  do  his  prayers  or 
t«'ars  or  groans  for  mercy,  yet  he  is  safe.  "To 
this  man  (itMl  will  l(M)k." 

Seventhly.  Would  Ji«us  Christ  have  mercy 
offered  in  the  first  place  to  the  biggest  sinnerw? 
Then  here  is  ground  for  those  that  as  to  prac- 
tice have  not  been  such  to  come  to  him  for 
mercy. 

Although  there  is  no  "in  little  of  itself,  be- 
cause it  is  a  contradiction  of  the  nature  and 
njaji-st)'  of  (i<hI,  yet  we  nuist  admit  of  divers 
numbers  ami  also  of  aggravations.  Two  sini« 
are  not  so  many  as  three;  nor  are  three  flial 
are  done  in  ignorance  sa  big  jisone  that  is  ilone 
ag:iinst  light,  against  knowledge  and  conscience. 
.Also  there  is  the  child  in  sin,  and  a  man  in  sin 
that  has  hia  hair>>  gray  and  his  skin  wrinkled 
for  very  age.  And  we  must  put  n  ditlerence 
betwixt  these  sinnerx  als<».  For  can  it  Iw  that 
a  child  of  iM'ven  or  ten  or  Mxtwn  year*  old 
should  Ih<  such  a  sinner,  n  sinner  no  vile  in  tbc 
eye  of  the  law,  iw  he  «  ho  han  walkeii  ucri>rdiu^ 
to  the  coune  of  this  world  forty,  fifty,  sixty,  or 


356 


BUNYAN'S  COMPLETE   WORKS. 


seventy  years  ?  Now,  the  youth,  this  stripling, 
though  he  is  a  sinner,  is  but  a  little  sinner 
when  compared  with  such. 

Now,  I  say,  if  there  be  room  for  the  first  sort, 
for  those  of  the  biggest  size,  certainly  there  is 
room  for  the  lesser  size.  If  there  be  a  door 
widfc  enough  for  a  giant  to  go  in  at,  there  is 
certainly  room  for  a  dwarf.  If  Christ  Jesus 
I  ^6  grace  snough  to  save  great  sinners,  he  has 
siirely  grace  enough  to  save  little  ones.  If  he 
can  forgive  five  hundred  pence,  for  certain  he 
can  foi'give  fifty. 

But  you  said  Ijefore  that  the  little  sinners 
must  stand  by  until  the  great  ones  have  receiv- 
ed tlieir  grace,  and  that's  discouraging. 

I  answer.  There  are  two  sorts  of  little  sin- 
ners— such  as  are  so,  such  as  feign  themselves 
so.  They  are  those  that  feign  themselves  so 
that  I  intend  there,  and  not  those  that  are  in- 
deed comparatively  so.  Such  as  feign  them- 
selves so  may  wait  long  enough  before  they 
obtain  forgiveness. 

But  again,  a  sinner  may  be  comparatively  a 
little  sinner  and  sensibly  a  great  one.  There 
are  then  two  sorts  of  greatness  in  sin — great- 
ness by  reason  of  number,  greatness  by  reason 
of  thoroughness  of  conviction  of  the  horrible 
nature  of  sin.  In  this  last  sense  he  that  has 
but  one  sin,  if  such  a  one  could  be  found,  may 
in  his  own  eyes  find  himself  the  biggest  sinner 
in  the  world.  Let  this  man  or  this  child, 
therefore,  put  himself  among  the  great  sinners, 
and  plead  with  God  as  great  sinners  do,  and 
expect  to  be  saved  with  the  great  sinners,  and 
as  soon  and  as  heartily  as  they. 

Yea,  a  little  sinner,  that  comparatively  is 
truly  so,  if  he  shall  graciously  give  way  to  con- 
viction, and  shall  in  God's  light  diligently 
weigh  the  horrible  nature  of  his  own  sins,  may 
yet  sooner  obtain  forgiveness  for  them  at  the 
hands  of  the  heavenly  Father  than  he  that  has 
tea  times  his  sins,  and  so  cause  to  cry  ten  times 
t-arder  to  God  for  mercy. 

Foi  the  grievousness  of  the  cry  is  a  great 
thing  with  God ;  for  if  he  will  hear  the  widow 
if  she  cries  at  all,  how  much  more  if  she  cries 
most  grievously?  Ex.  xxii.  22,  23. 

It  is  not  the  number,  but  the  true  sense  of 
the  abominable  nature  of  sin,  that  makes  the 
cry  for  pardon  lamentable.  He,  as  I  said,  that 
has  many  sins  may  not  cry  so  loud  in  the  ears 
of  God  as  he  that  has  far  fewer;  he  in  our 
present  sense  that  is  in  his  own  eyes  the  biggest 
sinner  is  he  that  soonest  findeth  mercy. 

The  offer,  then,  is  to  the  biggest  sinner,  to 
the  biggest  sinner  first;  and  the  mercy  is  first 


obtained  by  him  that  first  confesseth  himself 
to  be  such  an  one. 

There  are  men  that  strive  at  the  throne  of 
grace  for  mercy  by  pleading  the  greatness  of 
their  necessity.  Now,  their  plea,  as  to  the 
prevalency  of  it,  lieth  not  in  the  counting  up 
of  the  number,  but  in  the  sense  of  the  great- 
ness of  their  sins  and  in  the  vehemency  of 
their  cry  for  pardon.  And  it  is  observable 
that  though  the  birthright  was  Eeuben's,  and 
for  his  foolishness  given  to  the  sons  of  Joseph, 
yet  Judah  prevailed  above  his  brethren,  and  of 
him  came  the  Messiah.  1  Chron.  v.  1,  2. 

There  is  a  heavenly  subtilty  to  be  managed 
in  this  matter.  "  Thy  brother  came  with  sub- 
tilty and  hath  taken  away  thy  blessing."  The 
blessing  belonged  to  Esau,  but  Jacob  by  his 
diligence  made  it  his  own.  e'en,  xxvii.  35. 
The  ofler  is  to  the  biggest  sinner,  to  the  biggest 
sinner  first;  but  if  he  forbears  to  cry,  the  sin- 
ner that  is  a  sinner  less  by  far  than  he,  both 
as  to  the  number  and  the  nature  of  his  trans- 
gressions, may  get  the  blessing  first  if  he  shall 
have  grace  to  bestir  himself  well;  for  the 
loudest  cry  is  heard  farthest,  and  the  most  la- 
mentable pierces  soonest. 

I  therefore  urge  this  head,  not  because  I 
would  have  little  sinners  go  and  tell  God  that 
they  are  little  sinners,  thereby  to  think  to  ob- 
tain mercy  ;  for  verily  so  they  are  never  like 
to  have  it.  For  such  words  declare  that  such 
an  one  hath  no  true  sense  at  all  of  the  nature 
of  his  sins. 

Sin,  as  I  said,  in  the  nature  of  it  is  horrible, 
though  it  be  but  one  single  sin  as  to  act,  yea, 
though  it  be  but  a  sinful  thought,  and  so 
worthily  calls  for  the  damnation  of  the  soul. 

The  compai'ison,  then,  of  little  and  great 
sinners  is  to  go  for  good  sense  among  men. 
But  to  plead  the  fewness  of  thy  sins  or  the 
comparative  harmlessness  of  their  quality  be 
fore  God,  argueth  no  sound  knowledge  of  the 
nature  of  thy  sin,  and  so  no  true  sense  of  the 
nature  or  need  of  mercy. 

Little  sinner,  when  therefore  thou  goest  to 
God,  though  thou  knowest  in  thy  conscience 
that  thou,  as  to  acts,  art  no  thief,  no  murderer, 
no  whore,  no  liar,  no  false  swearer,  or  the  like, 
and  in  reason  must  needs  understand  that  thus 
thou  art  not  so  profanely  vile  as  others,  yet 
when  thou  goest  to  God  for  mercy  know  no 
man's  sins  but  thine  own,  make  mention  of  no 
man's  sins  but  thine  own.  Also  labour  not 
to  lessen  thine  own,  but  magnify  and  greaten 
them  by  all  just  circumstances,  and  be  as  if 
there  was  never  a  sinner  in  the  world  but  thy* 


THE  JERUSALEM  SISSER  SAVED. 


357 


self.  Also  cry  out  as  if  thou  wast  the  only 
undone  n)an;  and  that  ia  the  way  to  obtain 
God's  mercy. 

It  is  one  of  the  comeliest  sijihts  in  the  world 
to  sfc  a  little  xiiiner  coinnu-ntinj.'  u|>oii  tlu- 
•rt-atnt'-i^  of  his  sins,  multi]>lyin<;  and  multi- 
lily  iiii:  them  to  himself,  till  he  makes  tlu-m  in 
liis  own  t-yes  hifrger  and  hi^rher  than  he  seeth 
!:>y  other  man's  sins  to  be  in  the  wt»rld ;  and 
i->  base  a  thin}?  it  is  to  see  a  man  do  otherwise, 
itid  as  ha.st'ly  will  eome  on  it. 

As  therefore  I  said  to  the  jrroat  sinner  be- 
fore, Ix-t  him  take  hetnl  lest  he  jiresume,  I  say 
now  to  the   little  sinner,  Let  him  take  heed 
iiat  he  do  not  dissemble;  for  there  is  as  jrreat 
.11  aptness  in  the  little  sinner  to  di>send>le  as 
here  is  in  tl>e  great  one.    "  He  that  hideth  his 
sins  shall  not  prosper,"  be  he  a  sinner  little  or 

!     'htlily.  Would   Jesus  Christ   have  merey 
•  1  ill  the  first  place  to  the  bifrirest  sinners? 
I  lien    this  shows   the   true  cause  why  Satan 
makes  such  ahead  as  he  doth  ajjainst  him. 

The  Father  ami  the   Floly  Spirit  are  well 
-Moken  of  by  all  deluders  and  deceived  per- 
•ns.      Christ    only   is    the    rock   of   ollence.  | 
Hehold,  I  lay  in  Zion  a  stumbliiiir-stone  and   I 
:  rock  of  otVence."     Nnt  that  Satan  careth  for  , 
:e  Father  or  the  Spirit  more  than  he  careth  I 
r  the  S<in,  but  he  can  let  men  ahme  with  | 
eir  notions  of  the  Father  and  the  Spirit ;  for  i 
knows  they  shall  never  enjoy  the  Father  or 
:.e  Spirit  if  indeed  they  receive  not  the  nu>rits 
..f  the  .S>n.     "  He  that  hath  the  Son  hath  life; 
he  that  hath  nf>t   the  .'^on  of  tJod   hath  not   ^ 
life,"  however  they  ir.ay  boast  theniselves  of 
the  Father  and  the  Spirit.    Apiin,  Whosoever 
transi:r«'sst>th  and  abideth  not  in  the  doctrine 
of  Christ  hath  not  (tod:    he  that  abideth  in 
the  dcK-trinc  of  Christ  hath  both  the  Father 
and  the  Son. 

Christ,  and  Christ  only,  is  he  that  can  malu> 
ns  capable  to  enjoy  (tixl  with  life  and  joy  to 
'11  eternity.    Hence  he  calls  himself  "the  way 
•  the  Father,  and  the  true  and  living  way." 
•r  we  cannot  come  to  the  Father  but  by  him. 
-  itan    know*   this,   therefore   he   hates    him. 
I>t>lude<l    persons   are   iRn«)rant   of    this,   and 
Mirret'ore  they  are  so  led  up  and  down  by  Sa- 
il by  the  n<wie  ax  they  are. 
Therr  nro  many  thinpt  by  which  Satan  has 
iken  occasion  to  greaten  his  rage  against  Je- 
-is  Christ. 

.\s,   fir»t,   hi.<   love   to  man,   and   then   the 
many  expressions  of  that  love.     He  hath  taken 

ill:in's  ii:itr.r)'  ilixili    him      In-    liath    in  t!i:it    li:i- 


tiire  fulfilled  the  law  to  bring  in  i ighte<iii!^nen 
for  man,  and  hath  spilt  his  blood  for  the  re- 
conciling of  man  to  God;  he  hath  broken  tli<- 
neck  of  death,  put  away  sir>,  ilestroyed  the 
works  of  the  devil,  and  got  into  his  own  hands 
the  keys  of  death;  and  all  these  ari'  heinous 
things  to  Satan.  He  cannot  abide  Christ  for 
this.  Hesidei*,  he  hath  eternal  life  in  him.s('lf 
and  tinit  to  bratow  up<in  \w,  and  we  in  al' 
likelihood  are  to  posses*!  the  very  placi's  fron 
which  Satan  by  transgression  fell,  if  not 
places  more  glr»rious.  Wherefore  he  muHt 
needs  be  angry.  And  is  it  not  a  vexatious 
thing  to  him  tliat  we  slwiuld  be  admitted  to 
the  throne  of  grace  by  Christ,  while  he  Ktands 
bound  over  in  chains  of  darkness  to  answer 
for  his  rebellions  against  (to<l  and  his  Son  at 
the  terrible  day  of  judgment?  Yea,  we  p«>or 
dust  aufl  ashes  must  become  his  jndires,  and 
triumph  over  him  for  ever;  and  all  this  along 
of  JesTis  Christ,  for  he  is  tin- miiili.rii.ti- <  ni-"' 
of  all  this. 

Now,  though  Satan  seek-  ;■.  .•■  i.  >.  h.  m  i.  i 
thia,  yet  he  knows  it  is  in  vain  to  attack  the 
person  of  Christ:  he  has  overcome  him;  there- 
fore  he  tampers  with  a  company  of  silly  nit-n 
that  he  may  vilify  him  by  tht-m.  .\nd  they, 
bold  tools  as  they  are,  will  not  spare  to  spit  in 
his  face.  They  will  rail  at  his  person,  and 
deny  the  very  being  of  it:  tlu-y  will  rail  at  his 
blood,  anil  deny  the  merit  ami  worth  of  it. 
They  will  deny  the  verj'  end  why  he  accom- 
jilishetl  the  law,  and  by  jiirs,  and  tricks,  and 
•piirks.  which  he  lielpeth  them  to,  they  set  up 
fond  names  and  images  in  his  place,  and  gi\'e 
the  glory  of  a  Saviour  to  them.  Thus  Sa»an 
worketh  under  the  name  of  Christ,  and  hi« 
minist«'rs  under  the  name  of  the  ministers  of 
richteoiisness. 

.\nd  by  his  wiles  and  stratagems  he  un<lo«Hj 
a  world  «)f  men  ;  Imt  there  is  a  see<l,  and  they 
shall  serve  him,  an<l  it  shall  be  counted  to  the 
I.or»|  for  a  generation.  These  shall  see  their 
sins  and  that  Christ  is  the  way  to  ha|>pine!W. 
These  shall  venture  themselves  both  IhmIv  and 
sold  njMtn  his  worthines.s. 

All  this  S:itan  knows,  and  therefore  hi>  inge 
is  kindled  the  more.  WIn-refore,  acc(»rding  to 
his  ability  and  allowanc*'.  he  a.ssaulteth,  tentpt 
I'th.  abuseth,  and  stirs  up  what  he  enn  to  Im« 
hurtful  to  these  p<»or  people,  that  he  may. 
while  his  time  shall  last,  make  it  as  hard  an«l 
diflirult  for  them  to  g«i  to  eternal  glory  as  he 
can.  Oftentimes  he  abuses  them  with  wrong 
apprehensions  of  (UmI  and  with  wrong  appri'- 
hiii»!..im   .if  Christ.      H«    :iIso  e:i.sts   them  into 


358 


BUNYAN'S  COMPLETE   WORKS. 


the  mire,  to  the  reproach  of  religion,  the 
shame  of  tlieir  brethren,  the  derision  of  the 
world,  and  dishonour  of  God.  He  holds  our 
hands  while  the  world  buffets  us ;  he  puts  bear- 
skins upon  us,  and  then  sets  the  dogs  at  us. 
He  bedaubeth  us  with  his  own  foam,  and  then 
te/rpts  us  to  believe  that  that  bedaubing  comes 
frum  ourselves. 

Oh  the  rage  and  the  roaring  of  this  lion, 
and  the  1  atred  that  he  manifests  against  the 
Lord  Jesus,  and  against  them  that  are  pur- 
chased with  his  blood !  But  yet  in  the  midst 
of  all  this  the  Lord  Jesus  sends  forth  his  her- 
ald to  proclaim  in  the  nations  his  love  to  the 
world,  and  to  invite  them  to  come  in  to  him 
for  life;  yea,  his  invitation  is  so  large  that  it 
offereth  his  mercy,  in  the  first  place,  to  the 
biggest  sinners  of  every  age,  which  augments 
the  devil's  rage  the  more. 

Wherefore,  as  I  said  before,  fret  he,  fume 
he,  the  "  Lord  Jesus  will  divide  the  spoil  with 
this  great  one :  yea,  he  shall  divide  the  spoil 
with  the  strong,  because  he  hath  poured  out 
his  soul  unto  death,  and  was  numbered  with 
the  transgressors,  and  bare  the  sin  of  many, 
and  made  intercession  for  the  transgressors." 

Ninthly,  Would  Jesus  Christ  have  mercy 
offered  in  the  first  place  to  the  biggest  sinners? 
Let  the  tempted  harp  upon  this  string  for 
their  help  and  consolation.  The  tempted, 
wherever  he  dwells,  always  thinks  himself  the 
biggest  sinner,  one  most  unworthy  of  eternal 
life. 

This  is  Satan's  master  argument :  Thou  art 
a  horrible  sinner,  a  hypocrite,  one  that  has  a 
profane  heart,  and  one  that  is  an  utter  stranger 
to  a  work  of  grace.  I  say,  this  is  his  maul,  his 
club,  his  masterpiece;  he  doth  with  this  as 
some  do  by  their  most  enchanting  songs,  sing 
them  everywhere.  I  believe  there  are  but  few 
saints  in  the  world  that  have  not  had  this 
temptation  sounding  in  their  ears.  But,  were 
they  but  aware,  Satan  by  all  this  does  but 
drive  them  to  the  gate  out  at  which  they 
nhould  go,  and  so  escape  his  roaring. 

Saith  he,  Thou  art  a  great  sinner,  a  horrible 
einner,  a  profane-hearted  wretch,  one  that  can- 
not be  matched  for  a  vile  one  in  the  country. 

And  all  this  while  Christ  says  to  his  minis- 
ters, Offer  mercy  in  the  first  place  to  the  big- 
gest sinners.  So  that  this  temptation  drives 
thee  directly  into  the  arms  of  Jesus  Christ. 

Was  therefore  the  tempted  but  aware  he 
might  say.  Ay,  Satan,  so  I  am,  I  am  a  sinner 
of  the  biggest  size,  and  therefore  I  have  most 
need  of  Jesus  Christ ;  yea,  because  I  am  such 


a  wretch,  therefore  Jesus  Christ  calls  me ;  yeft, 
he  calls  me  first ;  the  first  proffer  of  the  Gospel 
is  to  be  made  to  the  Jerusalem  sinner ;  I  am 
he :  wherefore  stand  back,  Satan,  make  a  lane; 
my  right  is  first  to  come  to  Jesus  Christ. 

This  now  will  be  like  for  like.  This  would 
foil  the  devil;  this  would  make  him  say,  I 
must  not  deal  with  this  man  thus,  for  then  I 
put  a  sword  into  his  hand  to  cut  off  my  head. 
And  this  is  the  meaning  of  Peter  when  he 
saith,  "  Resist  him  steadfast  in  the  faith,"  and 
of  Paul  when  he  saith,  "  Take  the  shield  of 
faith,  wherewith  ye  shall  be  able  to  quench  Ul 
the  fiery  darts  of  the  wicked." 

Wherefore  is  it  said,  "  Begin  at  Jerusalem," 
if  the  Jerusalem  sinner  is  not  to  have  the  ben- 
efit of  it?  And  if  I  am  to  have  the  benefit  of 
it,  let  me  call  it  to  mind  when  Satan  haunts 
me  with  the  continual  remembrance  of  my 
sins,  of  my  Jerusalem  sins.  Satan  and  my 
conscience  say  I  am  the  biggest  sinner ;  Christ 
offereth  mercy  in  the  first  place  to  the  biggest 
sinners.  Nor  is  the  manner  of  the  offer  other 
but  such  as  suiteth  with  my  mind.  I  am  sorry 
for  my  sin  ;  yea,  sorry  at  my  heart  that  ever 
sinful  thought  did  enter  or  find  the  least  en- 
tertainment in  my  wicked  mind ;  and  might  I 
obtain  my  wish  I  would  never  more  that  my 
heart  should  be  a  place  for  aught  but  the  grace 
and  Spirit  and  faith  of  the  Lord  Jesus. 

I  speak  not  this  to  lessen  my  wickedness ;  I 
would  not  for  all  the  world  but  be  placed  by 
mine  own  conscience  in  the  very  front  of  the 
biggest  sinners,  that  I  might  be  one  of  the  first 
that  are  beckoned  by  the  gracious  hand  of 
Jesus  the  Saviour  to  come  to  him  for  mercy. 

Well,  sinner,  thou  now  speakest  like  a 
Christian,  but  say  thus  in  a  strong  spirit  in  the 
hour  of  temptation,  and  then  thou  wilt,  to  thy 
commendation  and  comfort,  quit  thyself  well. 

This  improving  of  Christ  in  dark  hours  is 
the  life  though  the  hardest  part  of  our  Chris- 
tianity. We  should  neither  stop  at  darkness 
nor  at  the  raging  of  our  lusts,  but  go  on  in  a 
way  of  venturing  and  casting  the  whole  of  our 
aflair  for  the  next  world  at  the  foot  of  Jesus 
Christ.  This  is  the  way  to  make  the  darkness 
light,  and  also  to  allay  the  raging  of  our  cor- 
ruption. 

The  first  time  the  passover  was  eaten  was  in 
the  night ;  and  when  Israel  took  courage  to  go 
forward,  though  the  sea  stood  in  their  way  like 
a  devouring  gulf,  and  the  hosts  of  the  Egypt- 
ians followed  them  at  their  heels,  yet  the  sea 
gave  place,  and  their  enemies  were  as  still  as 
a  stone  till  they  were  gone  over. 


THE  JERUSALEM  SiyXER  SA  VEI>. 


359 


Tliere  is  nothing  like  faith  to  hrlp  at  a 
pinch  ;  faith  (Jisoiolve.s  doubt.s  as  the  sun  drives 
away  the  mistd.  And  that  you  may  not  be 
put  out,  know  your  time,  as  I  said,  of  believing 
is  always.  There  are  times  when  some  graces 
may  be  out  of  use, -but  there  is  no  time  wherein 
faith  can  be  said  to  bo  so;  wherefore  faith 
uiusl  \n'  always  in  exercise. 

Faitli  is  the  eye,  is  the  mouth,  is  the  haml, 
and  nno  of  these  is  of  use  all  day  long.  Taith 
is  to  see,  to  receive,  t<»  work,  or  to  eat ;  and  a 
(J  iristian  should  l>e  seeing,  or  receiving,  or 
working,  or  feeding  all  day  long.  Let  it  rain, 
let  it  blow,  let  it  thunder,  let  it  lighten,  a 
Cliri.'tian  must  still  believe.  "  At  what  time 
I  am  atVaid,"  said  the  gootl  man,  "I  will  trust 
in  thee." 

Nor  can  we  have  a  better  encouragement  to 
•  111  this  than  is  by  the  te.\t  set  before  us,  even 
an  open  heart  for  a  Jerusalem  sinner.  And  if 
for  a  Jerusalem  sinner  to  come,  then  for  such 
.in  one  when  come.  If  such  a  one  to  be  saved, 
then  for  such  an  one  that  is  saved.  If  for 
such  an  one  to  be  pardoned  his  great  trans- 
gressions, then  for  such  an  t)ne  who  is  par- 
done«l  these — to  come  daily  to  Jesus  Christ, 
too,  to  be  cleansed  and  set  free  from  his  com- 
mon infirmities  and  from  the  iniqiiitii-s  of  his 
holy  things. 

Therefore  let  the  poor  sinner  that  wouhl  be 
saved  labour  for  skill  to  make  the  best  im- 
provement of  the  grace  of  Christ  to  help  him 
against  the  temptations  of  the  devil  and  his 
-'lis. 

fenthly,  Would  Jesus  Christ  have  mercy 
ollereil  in  the  first  place  to  the  biggest  sin- 
ners? Let  those  men  consider  this  that  have 
or  may  in  a  day  of  trial  have  s{K>ken  or  done 
what  their  profession  or  conscience  told  them 
thoy  should  not,  and  that  have  the  guilt  and 
burden  thereof  upon  their  consciences. 

Whether  a  thing  be  wrong  or  right,  guilt 
may  pur>ue  him  that  doth  contrary  to  his  con- 
Dcience.  Itut  suppose  a  man  should  deny  his 
(iod  or  his  Chri.*»t,  or  relini|uish  a  go^nl  pro- 
fvwiou  and  be  under  the  real  guilt  thereof, 
•ball  he  therefore  conclude  he  is  gone  for 
ever',  l^cl  him  come  ligain  with  iVter's  tears, 
autl  no  doubt  but  he  shall  obtain  IVter's  for- 
giveni>sM,  for  Utc  text  includes  the  biggcMt 
Hinners. 

And  it  is  obticrvable  that  before  thin  clause 
.WIS  put  into  this  commission  I'eter  was  par- 
doned his  horrible  revolt  from  his  master, 
fie  that  revolteth  in  the  day  of  trial,  if  he  is 
uot  shot  (juitc  dead  upon  the  place,  but  is  min- 


sible  of  his  wound  and  calls  out  for  a  surgeon, 
.-hall  find  his  Lord  at  hand  to  pour  wine 
and  oil  into  his  wounds,  that  he  may  again  be 
healed,  and  to  encourage  him  to  think  thai 
there  may  be  mercy  for  him.  Uesides  what 
we  find  recorded  of  Teter,  you  read  in  the 
Acts  some  were  through  the  violence  of  their 
trials  compelled  to  blaspheme,  and  yet  ar« 
called  sinners. 

Hence  you  have  a  pnimise  or  two  that 
speaks  concerning  such  kind  of  men,  to  en- 
courage us  to  think  that  at  least  some  of  them 
shall  come  off  back  to  the  Lord  their  God, 
'•Shall  they  fall,"  sailh  he,  "and  not  aris**? 
Shall  they  turn  away,  and  not  return?" 
"  And  in  that  <lay  I  will  as.semble  her  that 
halteth,  and  I  will  gather  her  that  was  driven 
out,  and  her  that  1  have  atllicted.  And  I  will 
make  her  that  halteth  a  remnant,  and  her  that 
was  cast  off  a  strong  nation.  And  the  I^ird 
shall  reign  over  them  in  Mount  Zion  for 
ever."  What  we  are  to  understand  by  her 
that  halteth  is  best  cxpresseil  by  the  ]irophet 
Elijah.  Mic.  iv.  0,  7. 

I  will  conclude,  then,  that  for  them  that 
have  halted  or  may  halt  the  Lord  has  mercy 
in  the  bank,  and  is  willing  to  accept  them  if 
they  return  to  him  again. 

Perhaps  they  may  never  be  after  that  of  any 
great  esteem  in  the  house  of  (iml,  but  if  the 
Ix*rd  will  admit  them  to  favour  and  forgive- 
ness, oh  exceeding  and  undeserved  mercy  I 

Thou,  then,  that  mayst  be  the  man,  remem- 
ber this,  that  there  is  mercy  also  for  thee,  and 
who  will  do  thee  good. 

lUit  perhaps  thou  wilt  s;iy.  He  doth  not 
save  all  revolters,  and  therefore  perhaps  not 
me. 

Aniwcr.  Art  thou  returning  to  God?  If 
thou  art  returning,  thou  art  the  man;  "  Re- 
turn, ye  backsliding  children,  and  I  will  heal 
your  backslidings." 

Some,  ius  I  said,  that  revolt  are  <hot  dead 
upon  the  place;  and  for  them,  who  can  help 
them?  Hut  for  them  that  cry  out  of  their 
wounds,  it  is  a  sign  they  are  yet  alive,  and  if 
they  use  the  means  in  time  doubtless  they  may 
be  healed. 

Christ  Jesus  has  bags  of  mercy  that  were 
never  yet  broken  up  or  unsealed.  Hence  it  ia 
said  he  lias  giMMlness  laid  up,  things  re- 
ser%'iKl  in  heaven  for  his.  And  if  he  brv«k« 
up  one  of  th(!se  bags,  who  can  tell  what  hr 
can  do? 

Hence  his  love  is  sai«l  to  be  xueh  tut  pOAxeth 
knowledge,  and  that  his  riches  are  uiuH-arcb 


360 


BUNYAN'S  COMPLETE    WORKS. 


able.  He  has  nobody  knows  what,  for  nobody 
knosrs  who ;  he  has  by  him  in  store  for  such  as 
Beem,  in  the  view  of  all  men,  to  be  gone  be- 
yond recovery.  For  this  the  text  is  plain. 
What  man  or  angel  could  have  thought  that 
the  Jerusalem  sinners  had  been  yet  on  this 
side  of  an  impossibility  of  enjoying  life  and 
mercy?  Hadst  thou  seen  their  actions,  and 
what  horrible  things  they  did  to  the  Son  of 
God,  yea,  how  stoutly  they  backed  what  they 
did  with  resolves  and  endeavours  to  per- 
severe, when  they  had  killed  his  person, 
against  his  name  and  doctrine,  and  that  there 
was  not  found  among  them  all  that  while, 
as  we  read  of,  the  least  remorse  or  regret 
for  these  their  doings,  couldst  thou  have 
imagined  that  mercy  would  ever  have  took 
hold  of  them,  at  least  so  soon? — nay,  that 
they  should,  of  all  the  world,  be  counted  those 
only  meet  to  have  it  offered  to  them  in  the 
very  first  place?  For  so  my  text  commands, 
saying,  "  Preach  repentance  aiad  remission 
of  sins  among  all  nations,  beginning  at 
Jerusalem." 

I  tell  you  the  thing  is  a  wonder,  and  must 
for  ever  stand  for  a  wonder  among  the  sons  of 
men.  It  stands  also  for  an  everlasting  invita- 
tion and  allurement  to  the  biggest  sinners  to 
come  to  Christ  for  mercy. 

Now  since,  '.n  the  opinion  of  all  men,  the 
revolter  is  such  an  one,  if  he  has,  as  I  said 
before,  any  life  in  him,  let  him  take  encour- 
agement to  come  again,  that  he  may  live  by 
Christ. 

Eleventhly,  Would  Jesus  Christ  have  mercy 
oflfered  in  the  first  place  to  the  biggest  sin- 
ners? Then  let  God's  ministers  tell  them  so. 
There  is  an  incidence  in  us,  I  know  not  how 
it  doth  come  about,  when  we  are  converted, 
to  contemn  them  that  are  left  behind.  Poor 
fools  as  we  are,  we  forget  that  we  ourselves 
were  so ! 

But  Avould  it  not  become  us  better,  since  we 
have  tasted  that  the  Lord  is  gracious,  to  carry 
it  towards  them  so  that  we  may  give  them  con- 
vincing ground  to  believe  that  we  have  found 
that  mercy  which  also  sets  open  the  door  for 
them  to  come  and  partake  with  us? 

Ministers,  I  say,  should  do  thus,  both  by 
their  doctrine  and  in  all  other  respects. 

Austerity  doth  not  become  us,  neither  in 
doctrine  nor  in  conversation.  We  ourselves 
live  by  grace ;  let  us  give  as  we  receive,  and 
labour  to  pei-suade  our  fellow-sinners,  which 
God  has  left  behind  us,  to  follow  after,  that 
they  may  partake  with  us  of  grace.     We  are 


saved  by  grace ;  let  us  live  like  them  that  are 
gracious;  let  all  our  things  (to  the  world)  be 
done  in  charity  towards  them — jiity  them,  pray 
for  them,  be  familiar  with  them  for  their  good. 
Let  us  lay  aside, our  foolish,  worldly,  carnal 
grandeur ;  let  us  not  walk  the  streets  and  have 
such  behaviours  as  signify  we  are  scarce  for 
touching  of  the  poor  ones  that  are  left  behitid 
— no,  not  with  a  pair  of  tongs.  It  becomes  u.i 
not  thus  to  do. 

Remember  your  Lord  ;  he  was  familiar  witli 
publicans  and  sinners  to  a  proverb.  "  Behold 
a  gluttonous  man  and  a  Avine-bibber,  a  friend 
of  publicans  and  sinners."  The  first  part,  con- 
cerning his  gluttonous  eating  and  drinking,  to 
be  sure,  was  an  horrible  slander,  but  for  the 
other,  nothing  was  ever  spoke  truer  of  him  by 
the  world.  Now  why  should  we  lay  hands 
cross  on  this  text — that  is,  choose  good  victuals 
and  love  the  sweet  wine  better  than  the  salva- 
tion of  the  poor  publican?  Why  not  familiar 
with  sinners,  provided,  we  hate  their  spots  and 
blemishes,  and  seek  that  they  may  be  healed 
of  them? 

Why  not  fellov/ly  with  our  carnal  neigh- 
bours, if  we  do  take  occasion  to  do  so,  that  we 
may  drop  and  be  yet  distilling  some  good  doc- 
trine upon  their  souls?  Why  not  goto  the 
poor  man's  house  and  give  him  a  penny  and  a 
Scripture  to  think  upon  ?  Why  not  send  for 
the  poor  to  fetch  away,  at  least,  the  fragments 
of  thy  table,  that  the  bowels  of  thy  fellow-sin- 
ner may  be  refreshed  as  well  as  thine? 

Ministers  should  be  exemplary,  but  I  am  an 
inferior  man,  and  must  take  heed  of  too  much 
meddling.  But,  might  I,  I  would  meddle  with 
them,  with  their  wives,  and  with  their  children 
too.  I  mean  not  this  of  all,  but  of  them  that 
deserve  it,  though  I  may  not  name  them. 

But  I  say,  let  ministers  follow  the  steps  of 
their  blessed  Lord,  who  by  word  and  deed 
showed  his  love  to  the  salvation  of  the  world 
in  such  a  carriage  as  declared  him  to  prefer 
their  salvation  before  his  own  private  concern. 
For  we  are  commanded  to  follow  His  steps 
"  who  did  no  sin,  neither  was  guile  found  in 
his  mouth." 

And  as  I  have  said  concerning  ministers,  so 
I  say  to  all  the  brethren,  Carry  it  so  that  all 
the  world  may  see  that  indeed  you  are  the 
sons  of  love. 

Love  your  Saviour;  yea,  show  one  to  another 
that  you  love  him,  not  only  by  a  seeming  love 
of  affection,  but  with  the  love  of  duty.  Prac- 
tical love  is  best.  Many  love  Christ  with 
nothing  but  the  lick  of  the  tongue.     Alas  J 


THE  JERUSALEM  SISSER  SAVED. 


361 


<Jhiist  Josus  the  Lord  mu.-Jt  not  be  juit  off  tinis. 
"  He  that  hiith  my  commaiulments  and  keepeth 
tbein,"  saith  he,  "he  it  is  that  loveth  me." 

Practical  love,  which  stanib  in  self-denial, 
in  charity  to  my  neij^hlxmr,  and  a  i>ati('nt  en- 
diiriii}r  of  atlliction  for  his  name,  this  is  counted 
love. 

Rij^ht  love  to  Cliri-tt  is  that  which  carries  in 
it  a  provoking  argument  to  otiiers  of  the 
brethren.  Heb.  x.  24. 

Should  a  man  ask  me  how  he  should  know 
that  he  loveth  tl>e  chiMren  of  Cio<|,  the  best 
answer  I  could  pive  him  would  be  in  the  words 
of  the  apostle  John.  "  ily  this,"  saith  he,  "we 
know  we  love  the  children  of  (Jod,  when  we 
lovo  (iod  and  keep  his  commaiidment.s."  1 
.Tohn  V.  2. 

I^>ve  to  (fod  and  Christ  is  then  shown  when 
we  are  tender  of  his  name;  and  then  we  show 
■urselves  temler  of  his  name  when  we  are 
..tVaid  to  brt-nk  any  the  least  of  his  command- 
ments. .\nd  when  we  are  here,  then  do  we 
show  our  love  to  mir  brother  also. 

Now,  we  have  obligation  sutlicient  thus  to 
lo,  for  that  our  Lord  loved  us  and  gave  him- 

■If  for  us,  to  deliver  us  from  death,  that  we 
might  live  through  him. 

The  worhl,  when  they  hear  the  doctrine  that 
I  have  asserteil  and  lian<ll«'d  in  this  little  book 
— to  wit,  that  JAus  Christ  would  have  mercy 
otTere*!  in  the  first  place  to  the  biggest  sinners 
—will  be  apt,  l)<»cause  themselves  are  unbe- 
lievers, to  think  that  this  is  a  doctrine  that 
K-ads  to  liMwem-ss  and  that  gives  liberty  to  the 
tiesh ;  but  if  you  that  believe  love  your 
brethren  and  your  neighbours  tnily  and  lus 
you  should,  you  will  put  to  silence  the  ignor- 
ince  of  such  foolish  men,  and  stop  their 
mouths  from  speaking  evil  of  you. 

Ami  I  sjiy,  let  the  love  of  Christ  constmin 
us  to  this.  Who  di-st-rveth  our  heart,  our 
mouth,  our  life,  f>ur  goiKln  so  much  a-^  Jesus 
Christ,  who  Iulh  bought  us  to  hiniTlf  by  his 
l>loo<l  to  thijt  vcr}'  end,  that  we  should  be  a  pc< 
uliar  [leoplc,  zealous  of  go*x\  works? 

There  is  nothing  more  seemly  in  this  world 
tlmn  to  .see  a  Christian  walk  as  bocfunes  the 
!,  nor  anything  mon-  uiib<-(uii)ing  a  rra- 
■  K-  creature  than  to  hear  a  man  say.  I  be- 
lieve in  <.*hri.Ht,  and  yet  see  in  his  life  debauch- 
ery  and  profuneness.  Might  I,  such  men 
should  he  counttni  the  basent  of  men ;  mucIi 
men  should  be  nmntrd  by  all  unworthy  of  the 
namo  of  n  Chri«tian,  and  should  Ih*  shunnrd 
l.v  IV. ry  .'•  "1  man  om  such  who  are  the  very 
i>!.»„'ii>  "I  i'r.ri-«.'*ion. 


For  so  it  is  written  wc  should  cany  it 
towards  them.  Whoso  have  a  form  of  godli- 
ness  and  deny  the  power  thereof,  from  such  we 
must  turn  away. 

It  hiw  ofttimes  come  Into  n>y  mind  to  ask, 
lU'  what  means  is  it  that  the  (Jospel  j>roft>Hsii)n 
should  Ih>  so  taunted  with  loose  and  carnul 
GoH|ii>llfrH?  ami  I  could  never  arrive  to  better 
satisfactioir  in  the  matter  than  this  :  Such  men 
arc  maile  profesHore  by  the  devil,  and  so  by 
him  put  among  the  rest  of  the  go«ny.  A  cer- 
tain man  had  a  fruitless  fig  tree  planteil  in  hi« 
vim-yard,  but  by  whom  was  it  ]ilanted  there? 
even  by  him  that  sowed  the  tan-s,  his  ojrn 
children,  among  the  whi-at,  (Luke  xiii.  6; 
Matt.  xiii.  37-40,)  and  that  was  the  devil.  But 
why  doth  the  devil  do  thus?  Not  of  love  to 
them,  but  to  make  of  them  ofTences  and  stum- 
bling-blocks to  others;  for  he  knows  that  a 
loose  profi-ssor  in  the  Church  does  mf)re  mis- 
chief to  religion  than  ten  can  do  to  it  that  are 
in  the  world. 

Was  it  not,  think  you,  the  devil  that  stirred 
up  the  damsel  that  you  read  of  in  Acts  xri.  to 
cry  out,  "  These  are  the  servants  of  the  most 
high  (tod,  that  show  uiit«>  us  the  way  of  salva- 
tion?" Yes  it  was,  its  is  evident,  for  I'aul  waa 
grieved  to  hear  it.  But  why  did  the  devil  stir 
up  her  to  cry  so  but  because  that  w.is  the  way 
to  blemish  the  Gospel,  and  to  make  the  world 
think  that  it  came  from  the  same  hand  an  did 
her  soothsaying  and  witchery?  Ver.  IG,  17,  18. 
"  Holiness,  O  I.,<inl,  becomes  thy  house  for 
ever." 

Ijct  therefore  whoever  they  be  that  profen« 
the  name  of  Christ  take  heed  that  they  scan- 
ilal  not  that  profession  which  they  make  of 
him.  since  he  has  so  graciously  offered  us,  aa 
wo  are  sinners  of  the  biggest  size,  in  the  first 
place,  his  grace  to  save  us. 

Having  thus  far  spoken  of  the  riches  of  the 
grace  of  Christ,  and  of  the  freeness  of  hia 
hi-art  to  embnice  the  Jerusalem  sinners,  it  may 
not  be  aini.ss  to  give  you,  yet  as  a  caution,  an 
intimation  of  one  thing — namely,  that  tliia 
grace  and  freeness  (tf  his  heart  are  limitcvl  to 
time  and  day,  the  which  whoso  overstundctb 
shall  perish  notwithstanding. 

For  as  a  king  who  of  grace  sende'h  out  to 
his  rel>ellious  people  an  offer  of  |»anl  n  if  thcr 
accept  thereof  by  such  a  day,  yet  iK'headeth  or 
hangeth  those  that  come  not  in  for  mercy 
until  the  day  or  time  l»e  past,  so  C! 
has  m't  the  sinner  a  «lay,  a  day  of 
an  accfptable  time,  but  he  who  ^:.ll»deth 
out  or   goeth   on   in    rebellion    beyond    tOat 


362 


BUN  VAN'S  COMPLETE    fVOEKS. 


time  is  like  to  come  off  with  the  loss  of  his 

BOUl. 

Since,  therefore,  things  are  thus,  it  may  be 
convenient  here  to  touch  a  little  upon  these 
particulars : 

1.  That  this  day  or  time  thus  limited,  when 
it  is  2onsidered  with  reference  to  this  or  that 
man,  is  ofttimes  undiscerned  by  the  person 
concerned  therein,  and  always  is  kept  secret  as 
to  the  shutting  up  thereof. 

A.nd  this,  in  the  wisdom  of  God,  is  thus :  to 
tee  end  no  man,  when  called  upon,  should  j^ut 
off  turning  to  God  to  another  time.  Now  and 
to-day  is  that,  and  only  that,  which  is  revealed 
in  holy  writ. 

And  this  shows  us  the  desijerate  hazards 
which  those  men  run  who,  when  invitation  or 
conviction  attends  them,  put  off  turning  to 
God  to  be  saved  till  another,  and,  as  they 
think,  a  more  fit  season  and  time.  For  many 
by  so  doing,  defer  this  to  do  till  the  day  of 
God's  patience  and  long-suffering  is  ended ; 
and  then  for  their  prayers  and  cries  after  mercy 
they  receive  nothing  but  mocks,  and  are 
laughed  at  by  the  God  of  heaven. 

2.  Another  thing  to  be  considered  is  this — 
namely,  that  the  day  of  God's  grace  with  some 
men  begins  sooner,  and  also  sooner  ends,  than 
it  doth  with  others.  Those  at  the  first  hour  of 
the  day  had  their  call  sooner  than  they  who 
were  called  upon  to  turn  to  God  at  the  sixth 
hour  of  the  day ;  yea,  and  they  who  were 
hired  at  the  third  hour  had  their  call  sooner 
than  they  who  were  called  at  the  eleventh. 

1st.  The  day  of  God's  patience  began  with 
Ishmael,  and  also  ended,  before  he  was  twenty 
years  old.  At  thirteen  years  of  age  he  was 
circumcised ;  the  next  year  after  Isaac  was  born, 
and  then  Ishmael  was  fourteen  years  old.  Now 
that  day  that  Isaac  was  weaned,  that  day  was 
Ishmael  rejected;  and  suppose  that  Isaac  was 
three  years  old  before  he  was  weaned,  that  was 
but  the  seventeenth  year  of  Ishmael ;  where- 
for3  the  day  of  God's  grace  was  ended  with 
him  betimes. 

2dly.  Cain's  days  ended  with  him  betimes ; 
for  after  God  had  rejected  him  he  lived  to  be- 
get many  children,  and  build  a  city,  and  to  do 
many  other  things.  But,  alas !  all  that  while 
he  was  a  fugitive  and  a  vagabond ;  nor  carried 
he  anything  with  him,  after  the  day  of  his  re- 
jection was  come,  but  this  doleful  language  in 
his  conscience :  "  From  God's  face  shall  1  be 
hid." 

3dly.  Esau  through  his  extravagancies  would 
ueeds  go  to  sell  his  birthright,  not  fearing  (as 


other  confident  fools)  but  that  yet  the  blessing 
would  still  be  his ;  after  which  he  lived  many 
years,  but  all  of  them  under  the  wrath  of  God, 
as  was,  when  time  came,  made  to  appear  to  his 
destruction ;  for  "  when  he  would  have  inher- 
ited the  blessing  he  was  rejected,  for  he  found 
no  place  of  repentance,  though  he  sought  it 
carefully  with  tears." 

Many  instances  might  be  given  as  to  such 
tokens  of  the  displeasure  of  God  against  such 
as  fool  away,  as  the  wise  man  has  it,  the  prize 
which  is  put  into  their  hand.  Prov.  xvii.  16. 

Let  these  things  therefore  be  a  further  cau- 
tion to  those  that  sit  under  the  glorious  sound 
of  the  Gospel,  and  hear  of  the  riches  of  the 
grace  of  God  in  Christ  to  poor  sinners. 

To  slight  grace,  to  despise  mercy,  and  to 
stop  the  ear  when  God  speaks,  when  he  speaks 
such  great  things,  so  much  to  our  profit,  is  a 
great  provocation. 

He  offereth,  he  calls,  he  woos,  he  invites,  he 
prays,  he  beseeches  us,  in  this  day  of  his  grace, 
to  be  reconciled  to  him ;  yea,  and  has  pro- 
vided us  the  means  of  reconciliation  himself. 
Now  this  despising  must  needs  be  provoking, 
and  it  is  a  fearful  thing  to  fall  into  the  hands 
of  the  living  God. 

But  some  man  may  say  unto  me.  Fain  I 
would  be  saved,  fain  I  would  be  saved  by 
Christ,  but  I  fear  his  day  of  ^race  is  past,  and 
that  I  shall  perish,  notwithstanding  the  exceed- 
ing riches  of  the  grace  of  God. 

Amiver.  To  this  doubt  I  would  answer  sev- 
eral things. 

First,  With  respect  to  the  day — ^that  is, 
whether  it  be  ended  with  a  man  or  no. 

1.  Art  thou  jogged,  and  shaken,  and  mo- 
lested at  the  hearing  of  the  word?  Is  thy 
conscience  awakened  and  convinced,  then,  that 
thou  art  at  present  in  a  perishing  state,  and 
that  thou  hast  need  to  cry  to  God  for  mercy? 
This  is  a  hopeful  sign  that  his  day  of  grace  is 
not  past  with  thee  ;  for  usually  they  that  are 
past  grace  are  also  in  their  conscience  past 
feeling,  being  "ser  red  with  an  hot  iron." 

Consequently  those  past  grace  must  be  such 
as  are  denied  the  awakening  fruits  of  the  word 
preached.  "  The  dead  that  hear,"  says  Christ, 
"  shall  live,"  at  least  while  Christ  has  not  quite 
done  with  them ;  the  day  of  God's  patience  is 
not  at  an  end  with  them. 

2.  Is  there  in  thy  more  retired  condition 
arguings,  strugglings,  and  strivings  with  thy 
spirit  to  persuade  thee  of  the  vanity  of  what 
vain  things  thou  lovest,  and -to  win  thee  in  thy 
soul  to  a  choice  of  Christ  Jesus  and  his  heav- 


THE  JERUSALEM  SISSER  SAVED. 


363 


enly  things?  fake  hee<l  and  rebel  not,  for  the 
day  of  God's  grace  and  patience  will  not  be 
past  with  the«  till  he  saith,  "  His  Spirit  shall 
strive  no  more  with  thee:"  for  then  the  woe 
comet",  when  "he shall  depart  from  them,"und 
wlien  he  sjiys  to  the  means  of  grace,  "  Let 
them  al(»ne." 

8.  Art  tliou  visited  in  the  night-seiusons  with 
dreams  uln^iit  thy  state  and  that  thou  art  in 
hmger  of  being  li)st?  Hast  thou  heart-shaken 
•  ppreheusions  when  deep  sleep  is  upon  thee  of 
hell,  death,  and  judgment  to  come?  These 
are  signs  that  CumI  has  not  wholly  left  thee  or 
cast  thee  behinc.  his  back  forever.  "  I'or God 
speaks  once,  yei.  twice,  yet  man  perceivetli  it 
not.  In  a  dream,  in  a  vision  of  tiie  night, 
when  deep  sleep  falU-th  upon  men,  in  slumber- 
ings  ujMin  the  bed ;  then  he  openeth  the  cars 
of  men  and  scaleth  their  instruction,  that  he 
may  withdraw  man  from  his  purpose,"  (his 
hinful  purpose,)  "and  hide  pride  from  man." 

All  this  while  God  has  not  left  the  sinner, 
nor  is  come  to  the  end  (tf  his  patience  towards 
him,  but  stands  at  least  with  the  door  of  grace 
ajar  in  his  hand,  us  being  loth  as  yet  to  bolt  it 
ogaitist  him. 

4.  .\rt  thou  followed  with  atlliction,  and  dost 
thou  hear  GihI's  angry  voice  in  thy  allliclions? 
Doth  he  send  with  thy  atlliction  an  interpreter 
to  show  thee  thy  vileness,  and  why  or  where- 
fore the  hand  of  God  is  upon  thee  and  upon 
witat  thou  lutst — to  wit,  that  it  is  for  thy  sin- 
ning against  him,  and  that  thou  mightcst  be 
turne«l  to  him?  If  so,  thy  summer  is  not<iuite 
ended,  thy  harvest  is  not  quite  over  and  gone. 
Take  luod,  stand  out  no  longer,  lest  he  cjiuse 
darkness,  and  lest  thy  feet  stumble  upon  the 
dark  mountains,  and  le^t,  while  you  look  for 
light,  he  turn  it  into  the  shadow  of  death  and 
make  it  gross  darkness. 

5.  Art  thou  cross,  disappointed,  ami  way- 
laid, and  overthrown  in  all  thy  foolish  ways 
and  doings?  This  is  a  sign  (mmI  has  not  quite 
left  thee,  but  that  he  still  wait<i  uiHin  thee  to 
turn  thee.  Consider,  I  say,  hai4  he  niodo  a 
liedge  and  a  wall  to  stop  thee?  Has  he  crosstnl 
th^e  in  al.  thou  puttest  thy  liand  unto?  Take 
it  as  a  aili  to  turn  to  him,  for  by  his  thus  diiing 
he  shows  ho  has  a  mind  to  give  thee  a  better 
|)ortion.  For  usually,  when  (JihI  gives  up  men 
and  rt>!M)lvea  to  let  them  alone  in  the  broad 
way,  he  gives  them  ro|>o,  and  letit  them  have 
their  (le-<ires  in  all  hurtful  things. 

rinrt  t'>re  take  hec«l  to  this  also,  that  thou 
■trive  not  against  this  hand  of  (io«l,  but  betake  , 
thyself  to  a  seriou.*  inquiry-  into  the  cause*  of   i 


this  hand  of  God  upon  thee,  and  incline  to 
think  it  is  because  the  Lord  would  have  thee 
look  to  that  which  is  better  than  what  thou 
wouldst  satisfy  thyself  withal.  When  God 
had  a  mind  to  make  the  prtxligal  go  home  to 
his  father,  he  sent  a  famine  upon  him  and  de- 
nied him  a  bellyful  of  the  husks  which  the 
swine  did  eat.  And  observe  it,  now  he  was  in 
his  stniit  he  bet(M)k  him  to  consideration  of  the 
g(MKl  that  there  was  in  his  father's  houMe;  yea, 
he  resolved  to  go  home  to  his  father,  and  hia 
father  dealt  well  with  him ;  he  receivinl  him 
with  music  and  dancing  because  he  luiJ  re- 
ceived him  safe  and  sound. 

G.  Hast  thou  any  enticing  touches  of  the 
word  of  Gotl  upon  thy  mind?  Doth,  as  it 
were,  some  holy  word  of  God  give  a  glance 
upon  thee,  aust  a  smile  upon  thee,  let  fall, 
though  it  be  but  one  drop,  of  his  favour  U|>on 
thy  spirit ;  yea,  though  it  stays  but  one  moniont 
with  thee?  Oh,  then  the  day  of  grace  is  not 
past,  the  gate  of  heaven  is  not  shut,  nor  God's 
lu'art  and  bowels  withdrawn  from  thee  as  yet. 
Take  heed  therefore,  and  beware  that  thou 
make  much  of  the  heavenly  gift,  and  of  that 
good  word  of  God  of  the  which  he  has  made 
thee  taste.  Beware,  I  .say,  and  take  heed ; 
there  maybe  a  falling  away  for  all  this;  but,  I 
say,  OA  yet  ( itnl  has  not  left  thee,  as  yet  he  baH 
not  cast  thee  oil". 

Secondly,  With  res|>cct  to  thy  dcsiri's,  what 
are  they  ?  Wouldst  thou  be  .saved  ?  Wouldst 
thou  be  saved  with  a  thorough  salvation? 
Wouldst  thou  be  saved  fn»m  guilt  and  fdth  too? 
Wcmldst  thou  be  the  servant  of  thy  .Sjiviour? 
Art  thou  indeed  weary  of  the  service  of  thy 
old  master  the  devil,  sin,  and  the  world?  And 
has  these  desires  put  thy  soul  to  the  flight? 
Hast  thou  through  desires  betaken  thyself  to 
thy  heels?  Dost  lly  to  him  that  is  a  Saviour 
from  the  wrath  to  come  for  life?  If  these  be 
thy  desires,  and  if  they  be  unfeigned,  fear  not. 
Thou  art  one  of  those  runaways  which  Gmj 
has  commanded  our  Lord  to  receive,  and  not 
to  Hcud  thee  back  to  the  devil  thy  muster  again, 
but  to  give  thee  a  place  in  his  house,  even  the 
|)lace  which  liketh  thee  best,  "  Thou  shall  not 
deliver  to  his  master,"  says  he,  "the  servuiil 
which  is  escapiHl  from  his  nuister  unto  thee. 
He  shall  dwell  with  theo,  even  among  yuu  in 
that  place  which  he  shall  cho<we,  in  one  of  tliy 
gateM  where  it  Hkcth  him  bott ;  thou  shalt  Dot 
opprcfM  him." 

Tliis  is  a  command  to  the  Church,  coaM- 
quently  to  the  Head  of  the  Church;  for  all 
commumht  from  God  come  to  her  thtough  be* 


3(54 


BUXTAN'S  COMPLETE   WOEKS. 


Head  :  whence  I  conclude  tjiat  as  Israel  of  old 
was  to  receive  tlie  runaway  servant  who  escaped 
from  a  heathen  master  to  them,  and  should  not 
dare  to  send  him  back  to  his  master  again,  so 
Christ's  Church  now,  and  consequently  Christ 
himself,  may  not,  will  not,  refuse  that  soul  that 
has  made  his  escape  from  sin,  Satan,  the  world, 
and  hell  unto  him,  but  will  certainly  let  him 
dwell  in  his  house  among  his  saints,  in  that 
place  which  he  shall  choose,  even  where  it 
likcth  him  best.  For  he  says  in  another  place, 
"  And  him  that  cometh  to  me  I  will  in  nowise 
ca«t  out."  "In  nowise;"  let  his  crimes  be 
what  they  will,  either  for  nature,  multitude,  or 
the  attendance  of  aggravating  circumstances. 

Wherefore  if  thy  desires  be  firm,  sound  and 
unfeigned  to  become  the  saved  of  Christ  and 
his  servant,  fear  not;  he  will  not,  he  will  in 
nowise,  put  thee  away,  or  turn  thee  over  to  thy 
old  master  again. 

Thirdly,  As  to  thy  fears,  whatever  they  are, 
let  that  be  supposed  which  is  supposed  before, 
and  they  are  groundless,  and  so  of  no  weight. 

Objection.  But  I  am  afraid  I  am  not  elect  or 
chosen  to  salvation,  though  you  called  me  a 
fool  a  little  before  for  so  fearing. 

Answer.  Though  election  is  in  order  before 
calling  as  to  God,  yet  the  knowledge  of  calling 
must  go  before  the  belief  of  my  election  as  to 
myself.  Wheiefore  souls  that  doubt  of  the 
truth  of  their  effectual  calling  do  but  plunge 
themselves  into  a  deej^er  labyrinth  of  confu- 
sion that  concern  themselves  with  their  elec- 
tion; I  mean,  while  they  labour  to  know  it 
before  they  prove  their  calling.  "Make  your 
calling  and  (so  your)  election  sure." 

Wherefore,  at  present  lay  the  thoughts  of 
thy  election  by,  and  ask  thyself  these  ques- 
tions: Do  I  see  my  lost  condition?  Do  I  see 
salvation  is  nowhere  but  in  Christ?  Would  I 
share  in  this  salvation  by  faith  in  him?  And 
would  I,  as  was  said  afore,  be  thoroughly  saved 
—to  wit,  from  the  filth  as  from  the  guilt?  Do 
I  love  Christ,  his  Father,  his  saints,  his  words, 
and  his  ways?  This  is  the  way  to  prove  we 
are  elect.  Wherefore,  sinner,  when  Satan  or 
thine  own  heart  seeks  to  puzzle  thee  with  elec- 
tion, say  thou,  I  cannot  'tend  to  talk  of  this 
point  now,  but  stay  till  I  know  that  I  am  called 
of  God  to  the  fellowship  of  his  Son,  and  then 
1  will  show  you  that  I  am  elect,  and  that  ray 
name  is  written  in  the  book  of  life. 

If  poor  distressed  souls  will  observe  this 
order  they  might  save  themselves  the  trouble 
of  an  unprofitable  labour  under  these  unreason- 
able and  soul-sinking  doubts. 


Let  us  therefore,  upon  the  sight  of  our 
wretchedness,  fly  and •  venturously  leap  into 
the  arms  of  Christ,  which  are  now  open  to 
receive  us  unto  his  bosom,  as  they  M-ere  when 
nailed  to  the  cross.  This  is  coming  to  Christ 
for  life  aright:  this  is  right  running  away 
from  thy  master  to  him,  as  was  said  before. 
And  for  this  we  have  a  multitude  of  Sci  p- 
tures  to  support,  encourage,  and  comfort  us  Iq 
our  so  doing. 

But  now  let  him  that  doth  thus  be  ^ure  to 
look  for  it,  for  Satan  will  be  with  him  to-mor- 
row, to  see  if  he  can  get  him  again  to  his  old 
service;  and  if  he  cannot  do  that,  then  will  he 
enter  into  dispute  with  him — to  wit,  about' 
whether  he  be  elect  to  life,  and  called  indeed 
to  partake  of  this  Christ  to  wdiom  he  fled  for 
succour,  or  whether  he  comes  to  him  of  his 
own  presumptuous  mind.  Therefore  we  are 
bid  so  to  come,  so  to  arm  ourselves  with  that 
armour  which  God  has  provided,  that  we  may 
resist,  quench,  stand  against,  and  withstand  all 
the  fiery  darts  of  the  devil. 

If  therefore  thou  findest  Satan  in  this  order 
to  march  against  thee,  remember  then  thou 
hadst  this  item  about  it,  and  betake  thyself  to 
faith  and  good  courage  and  be  sober,  and  hope 
to  the  end. 

Objection.  But  how  if  I  should  have  sinned 
the  sin  unpardonable,  or  that  called  the  sin 
against  the  Holy  Ghost? 

Ansiver.  If  thou  hast,  thou  art  lost  for  ever; 
but  yet  before  it  is  concluded  by  thee  that  thou 
hast  so  sinned,  know  that  they  that  would  be 
saved  by  Jesus  Christ  through  faith  in  his 
blood  cannot  be  counted  for  such. 

1.  Because  of  the  promise,  for  that  must  not 
be  frustrate;  and  that  says,  "And  him  that 
cometh  to  Christ  he  will  in  nowise  cast  out." 
And  again  "  Whoso  will,  let  him  take  of  the 
water  of  life  freely." 

But  I  say,  How  can  these  Scrii)tures  l)e  ful- 
filled if  he  that  would  indeed  be  saved,  as  be- 
fore, has  sinned  the  sin  unpardonable?  Tl'.e 
Scriptures  must  not  be  made  void  nor  their 
truth  be  cast  to  the  ground.  Here  is  a  [)ron.."sc 
and  here  is  a  sinner — a  promise  that  says  :ie 
shall  not  be  cast  out  that  comes ;  and  the  sinner 
comes,  wherefore  he  must  be  received :  conse- 
quently, he  that  comes  to  Christ  for  life  has 
not,  cannot  have,  sinned  that  sin  for  which 
there  is  no  forgiveness. 

And  this  might  suffice  for  an  answer  to  any 
coming  soul  that  fears,  though  he  comes,  that 
he  has  sinned  the  sin  against  the  Holy  Ghost. 

2.  But   again,  he  that   has  sinned   tlie  siB 


THE  JKRUSALKM  SISNER  SAVED. 


365 


against  the  Holy  Ghost  cunnot  coine,  \vaa  no  j 
heart  to  come,  can  by  ui»  meaiw  be  made  will-  | 
ing  to  come,  to  Jesus  Christ  for  life,  fur  that 
he  has  received  such  an  opinion  of  him  and 
of  his  thiii;,'s  as  deters  and  liolds  fiim  back. 

1st.  He  counteth  this  blessed  person,  this 
ijon  of  God,  a  ma'^ician,  a  conjurer,  a  witch, 
or  one  that  did,  when  he  was  in  the  world, 
what  he  did  by  the  power  and  spirit  of  the 
devil.  Now  he  tiuit  has  this  opinion  of  this 
Jesus  cannot  be  willing  to  cast  irunself  at  his 
feet  for  lifi-,  or  to  come  to  hint  us  tlie  only  way 
to  (iikI  and  to  salvation.  .\iid  iieiice  it  is  said 
again  that  such  an  one  puts  him  to  open  shame 
and  treadeth  him  underfoot;  that  is,  by  con- 
temning, reprt»aching,  vilifying,  and  despising 
of  him,  JUS  if  ho  were  the  vilest  one  or  the 
greatest  cheat  in  the  worlil;  and  luis  therefore, 
Its  to  his  esteem  of  him,  calle<l  him  accursed, 
trucifie<l  him  to  himself,  or  c<mnted  him  one 
hanged  jus  one  of  the  worst  of  malefactors. 

2dly.  ilis  blood,  which  is  the  meritorious 
cause  of  num's  redemption,  even  the  blood  of 
the  everhusling  covenant,  he  counteth  an  un- 
holy thing,  or  that  which  has  no  more  virtue 
in  it  to  save  a  soul  from  sin  than  h:Ls  the  blood 
of  a  dog/  For  when  the  apostle  says  he  counts 
it  an  unhidy  thing,  be  means  he  makes  it  of 
less  value  than  that  of  a  sheep  or  a  cow,  which 
were  clean  according  to  the  law;  and  there- 
fore must  mean  that  his  blood  was  of  no  more 
wortii  to  him  in  his  account  than  wius  the  blood 
of  a  tiog,  an  itss,  or  a  swine,  which  always  wju<, 
a*  to  sacrifice,  rejected  by  the  God  of  heaven 
iLs  unholy  or  unclean. 

Now,  he  who  has  no  bettor  esteem  of  Jesus 
I  iirist  and  of  his  death  and  blood  will  not  be 
persuadetl  to  con»e  to  him  for  life  or  to  trust  in 
him  for  salvation. 

:tdly.  Hut  further,  all  this  must  be  done 
a^ainni  manifest  tokens  to  prove  the  contrary, 
or  after  the  ahiuing  of  Gus{)6l  light  upon  the 
«oul.  or  .some  considerable  profe.ssion  of  him 
&s  the  Mi'ssias,  or  that  he  was  the  Saviour  of 
liic  world. 

1st.  It  must  be  done  against  manifest  tokens 
to  prove  the  contrary  ;  and  thus  the  reprobate 
'••ws  committcil  it  when  they  saw  the  works 
(f<Mi  which  put  ft>rth  themselves  in  him, 
Hii'l  calleil  them  the  works  of  the  devil  and 
Il..l7-bub. 

2dly.  It  mu.Ht  ))c  done  again.st  some  shining  \ 
light  of  the(toM|M*l  u|>f)n  them.  And  thus  it  < 
M;m  ^ith  Judas,  and  with  tluwe  who,  after  they  j 
were  enlightened  and  had  ta-ntcd  and  had  felt  I 
■omctbin)^  of  the  powers  of  the  world  to  come,  I 


fell  away  from  the  faith  of  him  and  put  him 
to  open  shame  aiid  disgrace. 

Iklly.  It  must  also  be  done  after  and  in  op- 
position to  one's  own  open  profession  of  hinj. 
"  For  if  after  tlmy  have  e.scaped  the  pollution 
of  the  world  through  the  knowledge  of  our 
Lord  and  Saviour  Jesus  Christ,  they  are  again 
entangled  therein  and  overcome,  the  latter  end 
is  worse  with  them  than  the  beginning;  for  it 
had  been  better  for  them  not  to  have  known 
the  way  of  righteousness  than  after  they  have 
known  it  to  turn  from  the  holy  commandment 
(which  is  the  W(jrd  of  failhj  delivered  unto 
them." 

4thly.  All  this  nuist  be  done  openly,  before 
witnesses,  in  the  face,  sight,  and  view  of  the 
world,  by  word  and  act.  This  is  the  sin  that 
is  unpardonable;  and  he  that  hath  thus  demo 
can  never,  it  is  impossible  he  ever  should,  bo 
renewed  again  to  repentance ;  and  that  for  a 
double  rca.son,  for  such  an  one  doth  say  he 
will  not,  and  of  him  God  .says  he  shall  not, 
have  the  benefit  of  salvation  by  him. 

Ottja'flon,  But  if  this  be  the  sin  unpardon- 
able, why  is  it  called  the  sin  against  the  Holy 
Ghost,  and  not  rather  the  sin  against  the  Son 
of  God  ? 

AiiJfwer.  It  is  called  "the  sin  against  the 
Holy  Ghost"  because  such  count  the  worku 
which  he  did,  which  were  done  by  the  Spirit  of 
tiod,  the  works  of  the  spirit  of  the  devil.  Also 
because  id  I  suck  as  so  reject  Christ  Jesus  the 
Lord,  they  do  it  in  despite  of  that  testimony 
which  the  Holy  Ghost  has  given  of  him  in 
the  holy  Scrii)turcs ;  for  the  Sk-'riptures  are  the 
breathings  of  the  Holy  (ihost,  as  in  all  other 
things,  so  in  that  testimony  they  bear  of  the 
person,  of  the  works,  suflerings,  resurrection, 
and  ascension  of  Jesus  Christ. 

Sinner,  this  is  the  sin  against  the  Holy 
Gho.st.  What  sayest  thou?  Hast  thou  com- 
mitted it?  Nay,  I  know  thou  hast  not  if  thou 
wouldst  be  saved  by  Christ ;  yea,  it  is  im;H»s<ii- 
ble  thou  shouldst  have  done  it  if  indeed  thou 
wouldst  be  sjived  by  him. 

No  man  am  desire  to  be  .'»aved  by  Him  whom 
he  yet  judgeth  to  be  an  impostor,  a  magician, 
a  witch.  No  man  can  hope  for  redemption  by 
that  blood  which  he  yet  counteth  an  unholy 
thing.  Nor  will  CJod  ever  suffer  such  an  one 
to  re|>cnt  who  Inis,  after  light  and  proftwion 
of  him,  thus  horribly  and  devil-like  couteoincd 
and  tram|>led  upon  him. 

True,  w?»rds,  and  wan«,  and  blanphemiiK 
against  this  S<»n  of  man  are  pardonable,  but 
then  they  must  be  done  ignomutly  and  in  un« 


366 


BUNTAN'S  COMPLETE  WORKS. 


belief.  Also  all  blasphemous  thoughts  are 
likewise  such  as  may  be  passed  by,  if  the  soul 
afflicted  with  them  indeed  is  sorry  for  them. 

All  but  this,  sinner,  all  but  this !  K  God 
had  said  he  will  forgive  one  sin,  it  had  been 
undeserved  grace ;  but  when  he  says  he  will 
pardon  all  but  one,  this  is  grace  to  the  height, 
nor  is  that  one  unpardonable  otherwise  but 
because  the  Saviour  that  should  save  them  is 
rejected  and  put  away. 

•  We  read  of  Jacob's  ladder ;  Christ  is  Jacob's 


ladder  that  reacheth  up  to  heaven,  and  he 
that  refuses  to  go  by  this  ladder  thither  Mill 
scarce  by  other  means  get  up  so  high.  There 
is  none  other  name  given  under  heaven  among 
men  whereby  we  must  be  saved.  There  is 
none  other  sacrifice  for  sin  than  his ;  he  also, 
and  he  only,  is  the  Mediator  that  recon- 
cileth  men  to  God.  And,  sinner,  if  thou 
wouldst  be  saved  by  him,  his  benefits  are  thine ; 
yea,  though  thou  art  a  great  and  Jerusalen 
transgressor. 


tttt:  ttot,^'   war, 

M\i>t:   itr 

SHADDAl    UPON   DIABOLUS, 

roK    TIIK 

REGAINING   THE  METROPOLIS  OF  Till:    WOULD; 

Ull    TIIK 

LOSING  AND  TAKINO  AGAIN   OF  THE  TOWN   OF  MANSOUL. 

I  Lavo  uaed  similitudos. — IIosea  xii.  10. 


THE   AUTHOR'S   PREFACE. 


S4>ME  My  tlic  Pilgrim's  Propross  Ls  not  mine, 
liiiinii»tii)|^aM  if  I  would  Hhine 
In  name  and  fame  by  the  worth  of  another, 
Like  m>nu'  made  rich  by  rohhinR  f)f  their  brother; 
Or,  that  i»o  fond  I  am  of  Ininj;  .xiro, 
I'll  father  bastard.t;  or,  if  nei-d  r«.'<iiiire, 
ril  tell  a  lie  in  print  to  get  applaiim;. 
I  fleon\  it:  John  sineh  tlirt-heap  never  wai» 
Since  God  etinvi-rtiil  him.     Ix't  tluH  ftiittice 
To  nhow  why  I  my  Piii^rim  patronize. 

It  came  fmn>  mine  own  heart,  co  to  my  head, 
And  thence  into  my  fmf;cni  trickled; 
Then  to  my  jn>n,  from  wht-nce  immeiliately 
i)n  |>ai>er  I  did  dribble  it  daintily. 

Manner  and  matter  too  wa-*  all  mine  own, 
Noi  wart  it  nnto  any  mortal  known 
Till  I  had  done  it.     Nor  did  any  then, 
Ily  iMMiki,  by  wit;*,  by  t<ini;iics,  or  hand,  or  jien, 
Add  live  wonlit  to  it,  or  write  half  a  line 
Tlii-n-of:  the  whole  and  every  whit  in  mine. 

Vl>«o  for  thit  thine  eye  iii  now  u{)on, 
•  .ic  mattt-r  in  thin  manner  came  from  none 
But  the  mmv  heart  and  hvnd,  lin^en«  and  |K-n 
Am  did  the  utlu-r.     NVitne^w  all  ^ooii  men  : 
For  nolle  in  all  the  world,  without  a  lie, 
I    in  !»ay  that  thi^  i.«  mino,  exei-piiuK  I. 

i  write  not  thii)  of  any  o«tentation. 
Nor  'cau*e  I  !«vk  of  mm  their  commendation; 
I  do  it  to  kc<*p  them  from  •ucii  mirmiiK-, 
A.4  tempt  them  will  mj  name  to  Houtdalito. 


TO  TIIP]  READER. 

'Ti«  Htrange  to  me  that  they  that  love  lo  tell 
Things  done  of  old,  yea,  and  that  do  excel 
Their  eqimls  in  historiolopy. 
Speak  not  of  Maij^oul's  warn,  but  let  them  lie 
Dead  like  old  tables,  or  «uch  worthless  things 
That  to  the  reader  no  advantage  bring)*; 
When  men,  let  them   make  what  tluy  will  their 

own, 
Till  they  ku»)W  this*  are  to  themwlvea  unknown. 

Of  Htories  I  well  know  there'rt  diverx  Bort^i; 
Some  foreign,  Pomc  domcxtio;  ami  rcimrU* 
Arc  thereof  made  aj*  fancy  leads  the  writen*, 
(liy  books  a  man  may  guess  at  the  inditent.) 

Some  will  again  of  that  which  never  was, 
Nor  will  be,  feign  (and  that  without  a  cauxc) 
Such  matter,  raL-^e  such  mountains,  tell  ruch  thir.gfl 
Of  men,  of  laws,  of  countries  and  of  kings, 
And  in  their  storj'  seem  to  be  so  sage. 
And  with  such  gravity  clothe  everj-  page. 
That  though  their  frontispiece  says  all  Li  vain, 
Yet  to  their  way  disciples  they  obtain. 

Hut,  readers,  I  have  somewhat  else  lo  do 
Than  with  vain  storii-s  thus  to  trouble  you  ; 
What  here  I  say  sonxc  nun  do  know  so  well 
They  can  with  tears  and  joy  the  mory  tell. 
The  town  of  Manooid  is  well  known  to  maaj, 
Nor  arc  her  troubles  d<)ubte<l  <>f  by  any 
That  are  ao|uaintiHl  with  thoM<  hi«torioa 
That  Mansoul  and  her  wan  analomiaa. 

MT 


568 


BUNYAN'S  COMPLETE   WORKS. 


Then  lend  thine  ear  to  what  1  do  relate 
Touching  the  town  of  Mansoul  and  her  state ; 
How  she  was  lost,  took  cai^tive,  made  a  slave, 
And  how  against  him  set  that  should  her  save. 
Yea,  how  by  hostile  ways  she  did  oppose 
Her  Lord,  and  with  his  enemy  did  close. 
For  they  are  true ;  him  that  will  them  deny 
Must  needs  the  best  of  records  vilify. 
l''or  ray  part,  I  myself  was  in  the  town. 
Both  when  'twas  set  up  and  when  pulling  down ; 
I  saw  Diabolus  in  his  possession. 
And  Mansoul  also  under  his  oppression. 
Yea,  I  was  there  when  she  owned  him  for  lord, 
And  to  him  did  submit  with  one  accord. 

When  Mansoul  trampled  upon  things  divine, 
And  wallowed  in  filth  as  doth  a  swine, 
When  she  betook  herself  unto  her  arms, 
Fought  her  Emmanuel,  despis'd  his  charms. 
Then  I  was  there,  and  did  rejoice  to  see 
Diibolus  and  Mansoul  so  agree. 

Let  no  man  then  count  me  a  fable-maker, 
Nor  make  my  name  or  credit  a  partaker 
Of  their  derision  :  what  is  here  in  view 
Of  mine  own  knowledge  I  dare  say  is  true. 

I  saw  the  Prince's  armed  men  come  down 
By  troops,  by  thousands,  to  besiege  the  town. 
I  saw  the  captains,  heard  the  trumpets  sound. 
And  how  his  forces  covered  all  the  ground. 
Yea,  how  they  set  themselves  in  battle-' ray 
I  shall  remember  to  my  dying  day. 

I  saw  the  colours  waving  in  the  wind, 
And  they  within  to  mischief  how  combin'd 
To  ruin  Mansoul,  and  to  make  away 
Her  prinium  mobile  without  delay. 

I  saw  the  mounts  cast  up  against  the  town. 
And  how  the  slings  were  placed  to  beat  it  down  ; 
I  heard  the  stones  fly  whizzing  by  mine  ears, 
(What's  longer  kept  in  mind  than  got  in  fears?) 
I  heard  them  fall,  and  saw  what  work  they  made, 
And  how  old  Mars  did  cover  with  his  shade 
The  face  of  Mansoul ;  and  I  heard  her  cry, 
Woe  worth  the  day !  in  dying  I  shall  die. 

I  saw  the  battering-rams,  and  how  they  play'd 
To  belt  ope  Ear-gate,  and  I  was  afraid, 
Not  only  Ear-gate,  but  the  very  town. 
Would  by  those  battering-rams  be  beaten  down. 
'     I  saw  the  fights,  and  heard  the  captains'  shout, 
And  in  each  battle  saw  who  faced  about ; 
I  saw  who  wounded  were,  and  who  were  slain, 
And  who  when  dead  would  come  to  life  again. 

I  heard  the  cries  of  those  that  wounded  were, 
(While  others  fought  like  men  bereft  of  fear;) 
And  while  the  cry.  Kill,  kill !  was  in  mine  ears 
The  gutters  ran  not  so  with  blood  as  tears. 

Indeed  the  captains  did  not  always  fight, 
But  then  they  would  molest  us  day  and  night : 
Their  cry.  Up,  fall  on,  let  us  take  the  town  ! 
Kept  us  from  sleeping  or  frou    ying  down. 


I  was  there  when  the  gates  were  broken  ope, 
And  saw  how  Mansoul  then  was  stript  of  hope. 

I  saw  the  captains  march  into  the  town. 
How  there  they  fought  and  did  their  foes  cut  down. 

I  heard  the  Prince  bid  Boanerges  go 
Up  to  the  castle  and  there  seize  his  foe ; 
And  saw  him  and  his  fellows  bring  him  down. 
In  chains  of  great  contempt,  quite  through  the 
town. 

I  sa^v  Emmanuel  when  he  possess'd 
His  town  of  Mansoul,  and  how  greatly  bless'd 
A  town  this  gallant  town  of  Mansoul  was 
When  she  receiv'd  his  pardon,  lov'd  his  laws. 

When  the  Diabolonians  were  caught. 
When  tried,  and  when  to  execution  brought, 
Then  I  was  there ;  yea,  I  was  standing  by 
When  Mansoul  did  the  rebels  crucify. 

I  also  saw  Mansoul  clad  all  in  white, 
And  heard  her  Prince  call  her  his  heart's  delight ; 
I  saw  him  put  upon  her  chains  of  gold, 
And  rings  and  bracelets,  goodly  to  behold. 

W^hat  shall  I  say  ?     I  heard  the  people's  cries, 
And  saw  the  Prince  wij)e  tears  from  Mansoul'a 

eyes ; 
I  heard  the  groans  and  saw  the  joy  of  many. 
Tell  you  of  all  I  neither  will  nor  can  I ; 
But  by  what  here  I  say  you  well  may  see 
That  Mansoul's  matchless  wars  no  fables  be. 

Mansoul  the  desire  of  both  princes  was — 
One  keep  his  gain  would,  t'other  gain^is  loss  • 
Diabolus  would  cry.  The  town  is  mine ; 
Emmanuel  would  plead  a  right  divine 
Unto  his  Mansoul;  then  to  blows  they  go. 
And  Mansoul  cries.  These  wars  M'ill  me  undo. 

Mansoul !  her  wars  seemed  endless  in  her  eyes ; 
She's  lost  by  one,  becomes  another's  prize. 
And  he  again  that  lost  her  last  would  swear, 
Have  her  I  will,  or  her  in  pieces  tear. 

Mansoul !  it  was  the  very  seat  of  war, 
Wherefore  her  troubles  greater  were  by  far 
Than  only  where  the  noise  of  war  is  heard. 
Or  where  the  shaking  of  a  sword  is  fear'd, 
Or  only  where  small  skirmishes  are  fought. 
Or  where  the  fancy  fighteth  Avith  a  thought. 

She  saw  the  swords  of  fighting-men  made  red, 
And  heard  the  cries  of  those  with  them  wounded  ! 
Must  not  their  frights  then  be  much  more  by  far 
Than  theirs  who  to  such  doings  strangers  are, 
Or  theirs  that  hear  the  beating  of  a  drum, 
But  not  made  fly  for  fear  from  house  or  home? 

Mansoul  not  only  heard  the  trump.ets  sound. 
But  saw  her  gallants  gasping  on  the  ground ; 
Wherefore  we  must  not  think  that  she  could  rest 
With  them  whose  greatest  earnest  is  but  jest ; 
Or  where  the  blust'ring  threat'ning  of  great  wars 
Do  end  in  parleys  or  in  wordy  jars. 

Mansoul !  her  mighty  wars  they  did  portend 
Her  weal  or  woe,  and  that  world  without  end ; 


THE   llDLY    WAR. 


369 


\\Tierefore  she  must  be  more  concern'd  than  ihc y 
^Vho5e  fears  btgin  and  end  thu  scHVame  dav, 
Or  where  none  other  harm  doth  come  to  him 
Tliat  L-i  engag'd  but  lo.<s  of  life  or  limb, 
A-i  all  muAt  needs  confess  that  now  do  dwell 
III  UniverHC,  and  can  this  story  tell. 

Count  uie  not  then  with  them  that  to  amaze 
Tlie  people  set  them  on  the  stars  to  gnzc, 
Insiruiatini;  with  much  confitlenc« 
That  each  of  them  is  now  the  residence 
Of  some  brave  creatures;  yea,  a  world  they  will 
II:ivo  in  each  star,  though  it  l>e  pxst  their  skill 
To  make  it  manifest  to  any  man 
Th:tt  rea'on  huth  or  tell  his  linguni  am. 


iJijt  I  have  ttHJ  long  luld  thee  in  the  porch. 
Ami  kept  ihec  from  the  sunshine  with  a  torch. 
Well,  now,  go  forward,  step  within  the  door, 
Antl  there  behold  live  hundred  times  uuKh  uiur 
Of  all  sorts  of  sucii  inward  rarities 
Ah  plea.se  the  mind  will,  and  will  feed  the  »_. >., , 
With  tho-e  which,  if  a  Christian,  thou  wilt  see 
Not  small,  but  things  of  greatest  moment  be 
Nor  do  thou  go  to  work  without  niy  key, 
(In  mysteries  men  wxm  do  lose  tlieir  way  ;) 
And  also  turn  it  right,  if  thou  wouldst  know 
My  riddle,  and  wouldst  with  my  luil'er  plough. 
It  lies  there  in  the  window:  fare  tlue  well; 
My  next  may  be  to  ring  thy  px-sing  UM. 

JOHN  lil  NYAN. 


THE  HOLY  WAR. 


Ik  my  travels,  aa  T  walked  througli  many  re- 
gions and  countries,  il  was  my  chance  to  hap- 
pen into  that  famous  continent  of  Universe. 
A  very  large  and  spacious  country  it  is.  It 
lieth  between  the  two  poles,  and  just  amidst 
the  four  points  of  the  heavens.  It  is  a  place 
well  watered  and  richly  adorned  with  hills  and 
valleys,  bravely  situate ;  and  for  the  most  part 
(at  least  where  I  was)  very  fruitful,  also  well 
peopled  and  a  very  sweet  air. 

The  people  are  not  all  of  one  complexion, 
nor  yet  of  one  language,  mode,  or  way  of  re- 
ligion ;  but  differ  as  much,  it  is  said,  as  do  the 
planets  themselves.  Some  are  right,  and  some 
are  wrong,  even  as  it  happeneth  to  be  in  lesser 
regions. 

In  this  country,  as  I  said,  it  was  my  lot  to 
travel,  and  there  travel  I  did,  and  that  so  long, 
even  till  I  learned  much  of  their  mother 
tongue,  together  with  the  customs  and  man- 
ners of  them  among  whom  I  was.  And  to 
speak  the  truth,  I  was  much  delighted  to  see 
and  hear  many  things  which  I  saw  and  heai'd 
among  them ;  yea,  I  had,  to  be  sure,  even  lived 
and  died  among  them  (so  was  I  taken  with 
them  and  their  doings)  had  not  my  Master 
sent  for  me  home  to  his  house,  there  to  do  busi- 
ness for  him  and  to  oversee  business  done. 

Now  there  is  in  this  gallant  country  of  Uni- 
verse a  fair  and  delicate  town,  a  corporation, 
called  Mansoul — a  town  for  its  buildings  so 
jcurious,  for  its  situation  so  commodious,  for  its 
privileges  so  advantageous — I  mean  with  ref- 
erence to  its  original — that  I  may  say  of  it,  as 
was  said  before  of  the  continent  in  which  it  is 
placed,  there  is  not  its  equal  under  the  whole 
heaven. 

As  to  the  situation  of  this  town,  it  lieth  just 
between  the  two  worlds,  and  the  first  founder 
and  builder  of  it,  so  far  as  by  the  best  and 
most  authentic  records  I  can  gather,  was  one 
Bhaddai,  and  he  built  it  for  his  own  delight. 
He  made  it  the  mirror  and  glory  of  all  that 
he  made,  even  the  top-piece  beyond  anything 
else  that  he  did  in  that  country :  yea,  so  goodly 
370 


a  town  was  Mansoul  when  it  was  first  built 
that  it  is  said  by  some  the  gods,  at  the  setting 
up  thereof,  came  down  to  see  it  and  sang  for 
joy.  And  as  he  made  it  goodly  to  behold,  so 
also  mighty  to  have  dominion  over  all  the 
country  round  about.  Yea,  all  were  com- 
manded to  acknowledge  Mansoul  for  their 
metropolitan ;  all  were  enjoined  to  do  homage 
to  it;  ay,  the  town  itself  had  positive  commis- 
sion and  power  from  her  King  to  demand  ser- 
vice of  all,  and  also  to  subdue  any  that  any- 
wise denied  to  do  it. 

There  was  reared  up  in  the  midst  of  this 
town  a  most  famous  and  stately  palace ;  for 
strength  it  might  be  called  a  castle ;  for  pleas- 
antness, a  paradise ;  for  largeness,  a  place  so 
copious  as  to  contain  all  the  world. ^This  place 
the  King  Shaddai  intended  for  himself  alone, 
and  not  another  with  him ;  partly  because  of 
his  own  delights,  and  partly  because  he  would 
not  that  the  terror  of  strangers  should  be  upon 
the  town.  This  place  Shaddai  made  also  a 
garrison  of,  but  committed  the  keeping  of  it 
only  to  the  men  of  the  town. 

The  wall  of  the  town  was  well  built ;  yea,  so 
fast  and  firm  was  it  knit  and  compact  together 
that  had  it  not  been  for  the  townsmen  them- 
selves, they  could  not  have  been  shaken  or 
broken  for  ever. 

For  here  lay  the  excellent  wisdom  of  him 
that  built  Mansoul,  that  the  walls  could  never 
be  broken  down  nor  hurt  by  the  most  mighty 
adverse  potentates  unless  the  townsmen  gave 
consent  thereto. 

This  famous  town  of  Mansoul  had  five  gates 
in  at  which  to  come,  out  at  which  to  go ;  and 
these  were  made  likewise  answerable  to  the 
walls — to  wit,  impregnable,  and  such  as  could 
never  be  opened  or  forced  but  by  the  will  and 
leave  of  those  within.  The  names  of  the  gates 
were  these :  Ear-gate,  Eye-gate,  Mouth-gate, 
Nose-gate,  and  Feet-gate. 

Other  things  there  were  that  belonged  to 
the  town  of  Mansoul,  which  if  you  adjoin  to 
these  will  yet  give  further  demonstration  to 


THE  HOLY  WAR. 


371 


ftU  of  tlic  j?l<)iy  and  strcugth  of  the  place.  It 
had  always  a  sutlicioncy  of  provisions  within 
its  walls ;  it  had  the  best,  most  wholesome 
and  excellent  law  that  then  was  extant  in  the 
world.  There  was  not  a  rascal,  rogue,  or 
traitorous  person  then  within  its  walls;  they 
were  all  true  men,  and  fitst  joined  together, 
and  this,  you  know,  is  a  great  matter.  And 
to  all  these  it  had  always  (so  long  as  it  had 
the  goodness  to  keep  true  to  Shaddai  the  King) 
his  countenance,  hit)  protection,  and  it  was  his 
delight,  &v. 

Well,  ui)on  a  time  there  wiu<  one  l)ial>olus, 
a  mighty  giant,  made  an  iL>^<ault  upon  this 
famous  town  of  .Mansoul  to  take  it  and  make 
it  his  own  habitation.  This  giant  was  king 
of  the  dark  regions,  ami  a  m<vst  raving  prince 
he  was.  We  will,  if  you  please,  first  dis- 
conrse  of  the  original  of  this  Diabolus,  and 
then  of  his  taking  of  this  famous  town  of 
Mansoul. 

This  Diaholus  is  indeed  a  grand  and  mighty 
prince,  and  yet  both  p<K)r  and  beggarly.  As 
to  his  original,  he  was  at  first  one  of  the  ser- 
vants of  King  Shaddai,  made,  and  taken,  and 
put  by  him  into  most  high  and  mighty  place; 
yea,  wjuh  pnt  into  such  principalities  as  be- 
longeil  to  %lie  l)ost  i>f  his  territories  and  do- 
minions. This  Diabolus  w:ts  made  son  of  the 
morning,  and  a  bnive  place  he  had  of  it;  it 
brought  him  much  glory  and  gave  him  much 
brightness,  an  income  that  might  have  con- 
tente«l  his  Luoiferian  heart,  had  it  not  been 
iu.natiable  and  enlarged  as  hell  itself. 

Well,  he  seeing  himself  thus  exalted  to 
greatness  and  honour,  and  raging  in  his  mind 
for  higher  state  and  degree,  what  doth  he  but 
begin  to  think  with  him.self  how  he  might  be 
»et  up  as  Lord  over  all,  and  have  the  sole 
power  under  Shaddai.  (Now  that  did  the 
King  reserve  for  his  S»n,  yea,  and  h.-id  al- 
ready bestowed  it  U|Mm  him.)  Wherefore,  he 
first  consults  with  himself  what  had  best  to 
DC  done,  and  then  breaks  his  mind  to  nomc 
other  of  his  companions,  to  the  which  they 
aUt  agroe<l.  So  in  fine  they  came  to  this 
iMUe,  that  they  should  make  an  attempt  upon 
the  King'*  .*v)n  to  destroy  him,  that  the  in- 
heritnncu  mi«ht  be  theini.  Well,  to  be  short, 
the  treitson,  as  I  said,  wojs  concluded,  the  time 
appointed,  the  word  given,  the  rebels  ren- 
dezvoused, and  the  aaitault  attempted.  Now 
the  King  and  bin  Son,  being  all  and  always 
eye,  could  not  but  di«4>ern  all  pa<<j«ages  in  his 
dominion'*;    '  iways  luve  for  his 

Bon  OM  for  hill.  -,  at  what  he  sow. 


but  be  greatly  provoked  and  offended  ;  where 
fore  what  does  he  but  takes  iheiii  in  the  very 
nick,  and  the  first  trip  that  they  made  toward 
their  design  convicta  them  of  their  treason, 
horrid  rebellion,  and  conspiracy  that  they  had 
devist'd  an<l  now  attempted  to  put  into  prac- 
tice, and  cjusts  them  all  together  out  f>f  all 
place  of  trust,  benefit,  honour,  and  preferment. 
This  done,  he  banishes  them  the  court,  turn* 
them  down  into  the  horrible  piti«,  asfast  Ik)udi1 
in  chains,  never  more  to  expect  the  leant 
favour  from  his  hands,  but  to  abide  the  judg- 
ment that  he  had  appointed,  and  that  for  ever 
and  ever. 

Now,  they  being  thus  cast  out  of  all  place 
of  trust,  profit,  and  h(in«»ur,  and  al-so  knowing 
that  they  h.nd  lost  their  prince's  favour  for 
ever,  being  banished  his  courts  and  cast  down 
to  the  horrible  pit«,  you  may  be  sure  they 
woulil  now  a<ld  to  their  former  priile  what 
malice  and  rage  against  Shaddai,  and  against 
his  Son,  they  could.  Wherefore,  roving  and 
ranging  in  much  fury  from  place  to  place,  (if 
l)erhaps  they  might  find  something  that  waa 
the  King's,  to  revenge,  by  spoiling  of  that, 
themselves  on  him,)  at  last  they  happened 
into  this  .spacious  country  of  Universe,  and 
steer  their  course  towards  the  town  of  Man- 
soul ;  antl  considering  that  that  town  was  one 
of  the  chief  works  and  delightji  of  King  Shad- 
dai, what  do  they  but,  after  counsel  taken, 
make  an  assault  upon  that :  I  say,  they  knew 
that  Man.soul  belonge<l  unto  Shaddai,  for  they 
were  there  when  he  built  it  and  beaulitied  it 
for  himself  So  when  they  had  found  the 
place  they  shouted  horribly  for  joy,  and 
roared  on  it  a.s  a  lion  upon  the  prey,  saying, 
Now  we  have  found  the  prize  and  how  to  be 
revenged  on  King  Shaddai  for  what  he  hath 
done  to  us.  So  they  sat  down  and  calleil  a 
council  of  war,  and  considered  with  them- 
selves what  ways  and  methods  they  had  best 
to  engage  in  for  the  winning  to  themselves 
this  famous  town  of  Man.soul;  and  these  four 
things  were  then  propounded  to  be  conaid- 
ered  of : 

1.  Whether  they  had  best,  all  of  them,  to 
show  themselves  in  this  design  to  the  town  of 
Man.soul? 

2.  Whether  they  had  best  to  go  and  sit 
down  against  Mansoul  \<\  tl-  ir  now  ragged 
and  In'ggarly  guise? 

3.  Whether  they  ha«l  i  •  -:  -;:  w  to  Mansoul 
their  intentions  and  what  (le-.i;;ii  they  ranik 
alxjut,  or  whether  to  assault  it  with  words  oud 
wavs  of  deceit? 


S72 


BUNYAN'S  COMPLETE  WORKS. 


4.  Whetlier  they  bad  not  best,  to  some  of 
tbeir  companions,  give  out  private  orders  to 
take  the  advantage,  if  tbey  see  one  or  more  of 
the  principal  townsmen,  to  sboot  them,  if 
thereby  they  should  judge  their  cause  and 
design  will  the  better  be  promoted  ? 

It  was  answered  to  the  first  of  these  pro- 
posals in  the  negative — to  wit,  that  it  would 
not  be  best  that  all  should  show  themselves 
before  the  town,  because  the  appearance  of 
many  of  them  might  alarm  and  fright  the 
town  ;  whereas  a  few,  or  but  one  of  them,  was 
not  likely  to  do  it.  And  to  enforce  this  advice 
to  take  place,  it  was  added  further  that  if 
Mansoul  was  frightened  or  did  take  the  alarm, 
it  is  impossible,  said  Diabolus,  (for  he  spake 
now,)  that  we  should  take  the  town,  for  that 
none  can  enter  into  it  without  its  own  con- 
sent. Let  therefore  but  few  or  but  one 
assault  Mansoul,  and  in  mine  opinion,  said 
Diabolus,  let  me  be  he.  Wherefore  to  this 
they  all  agreed  ;  and 

Then  to  the  second  proposal  they  came — 
namely,  Whether  they  had  best  to  go  and  sit 
down  before  Mansoul  in  their  now  ragged  and 
beggarly  guise?  To  which  it  was  answered 
also  in  the  negative.  By  no  means ;  and  that 
because,  though  the  town  of  Mansoul  had 
been  made  to  know,  and  to  have  to  do  before 
now,  with  things  that  are  invisible,  they  did 
never  as  yet  see  any  of  their  fellow- creatures 
in  so  sad  and  rascally  a  condition  as  they. 
And  this  was  the  advice  of  that  fierce  Alecto. 
Then  said  Apollyon,  The  advice  is  pertinent; 
for  even  one  of  us,  appearing  to  them  as  we 
are  now,  must  needs  both  beget  and  multiply 
such  thoughts  in  them  as  will  both  put  them 
into  a  consternation  of  sjiirit,  and  necessitate 
them  to  put  themselves  upon  their  guard ;  and 
if  so,  said  he,  then,  as  my  Loi'd  Alecto  said 
but  now,  it  is  in  vain  for  us  to  think  of  taking 
the  town.  Then  said  that  mighty  giant  Beel- 
zebub, The  advice  that  already  is  given  is  safe, 
for  though  the  men  of  Mansoul  have  seen  such 
things  as  we  once  were,  yet  hitherto  they  did 
never  behold  such  things  as  we  now  are ;  and 
it  is  best,  in  mine  opinion,  to  come  upon  them 
in  such  a  guise  as  is  common  to  and  most  fa- 
miliar among  them.  To  this  when  they  had 
consented,  the  next  thing  to  be  considered 
was,  in  what  shape,  hue,  or  guise,  Diabolus 
had  best  to  show  himself  when  he  went  about 
to  make  Mansoul   his   own.     Then  one  said 


of  some  of  those  creatures  that  they  of  ine 
town  had  dominion  over ;  for,  quoth  he,  these 
are  not  only  familiar  to  them,  but  being  under 
them  they  will  never  imagine  that  an  attempt 
should  by  them  be  made  upon  the  town  ;  and 
to  blind  all,  let  him  assume  the  body  of  one 
of  those  beasts  that  Mansoul  deems  to  be 
wiser  than  any  of  the  rest.  This  advice  was 
applauded  of  all;  so  it  was  determined  that 
the  giant  Diabolus  should  assume  the  dragon, 
for  that  he  was  in  those  days  as  familiar  with 
the  town  of  Mansoul  as  now  is  the  bird  with 
the  boy.  For  nothing  that  was  in  its  primi- 
tive state  was  at  all  amazing  to  them. 

Then  they  proceeded  to  the  third  thing, 
which  was,  Whether  they  had  best  to  show 
their  intentions  or  the  design  of  his  coming 
to  Mansoul  or  no  ?  This  also  was  answered  in 
the  negative,  because  of  the  weight  that  was 
in  the  former  reasons — to  wit,  for  that  Man- 
soul were  a  strong  people,  a  strong  people  in  a 
strong  town,  whose  wall  and  gates  were  im- 
pregnable, (to  say  nothing  of  their  castle,)  nor 
can  they  by  any  means  be  won  but  by  their 
own  consent.  Besides,  said  Legion,  (for  he 
gave  answer  to  this,)  a  discovery  of  our  inten- 
tions may  make  them  send  to  their  King  for 
aid,  and  if  that  be  done  I  know  quickly  what 
time  of  day  it  v/ill  be  with  us.  Therefore  let 
us  assault  them  in  all  pretended  fairness,  cov- 
ering of  our  intentions  with  all  manner  of  lies, 
flatteries,  delusive  words,  feigning  of  things 
that  never  will  be,  and  promising  of  that  to 
them  that  they  shall  never  find.  This  is  the 
way  to  win  Mansoul,  and  to  make  them  of 
themselves  to  open  their  gates  to  us ;  yea,  and 
to  desire  us  too  to  come  in  to  them.  Arid  the 
reason  why  I  think  that  this  project  will  do 
is,  because  the  people  of  Mansoul  now  are  every 
one  simple  and  innocent,  and  all  honest  and 
true ;  nor  do  they  as  yet  know  what  it  is  to  be  as- 
saulted with  fraud,  guile  and  hypocrisy.  They 
are  strangers  to  lying  and  dissembling  lips; 
wherefore  we  cannot,  if  thus  we  be  disguised, 
by  them  at  all  be  discerned ;  our  lies  shall  go 
for  true  sayings,  and  our  dissimulations  for  up- 
right dealings.  What  we  promise  them  they 
will  in  that  believe  us,  especially  if  in  all  our 
lies  and  feigned  words  we  pretend  great  love  to 
them,  and  that  our  d&sign  is  only  their  advan- 
tage and  honour.  Now  there  was  not  one  bit 
of  reply  against  this;  this  went  as  current 
down  as  doth  the  water  down  a  steep  descent. 


one  thing,  and  another  the  contrary ;  at  last,')^  Wherefore  they  go  to  consider  of  the  last 
Lucifer  answered  that  in  his  opinion  it  was  proposal,  which  was.  Whether  they  had  not 
best  that  his  lordship  should  assume  the  body  I  best  to  give  out  orders  to  some  of  their  com- 


THE  HOLY   WAR. 


373 


pany  to  shoot  some  one  or  more  of  the  princi- 
piil  of  tlic  townsmen,  if  they  judge  that  their 
cause  may  be  prom<»tcd  thereby?  This  was 
carried  in  the  affirmative,  and  the  man  that 
was  dosiijru.d  by  this  stratagem  to  be  destroyed 
was  one  Mr.  Kcsistance,  otlierwise  caUed  Cap- 
tain Resistance.  And  agnreat  man  in  Mansoul 
this  Captain  Resistance  was,  and  a  man  that 
the  giant  Diabolus  and  his  band  more  feaft'd 
tiian  they  feared  tlie  wljole  town  of  Mansoul 
besides.  Now  who  shouKt  be  the  actor  to  do 
the  murder?  Tiuit  was  the  next :  and  tiu-y  ap- 
pointed one  Tisiphone,  a  fury  of  the  hike,  to 
do  it. 

They  thus  having  ended  tlieir  oimneil  «»f  war, 
rose  up  and  assayed  to  do  as  tliey  liad  deter- 
mine*! :  they  niarehed  towanls  Mansoul,  but 
all  in  a  manner  invisible,  save  one,  only  one; 
nor  did  he  approach  the  town  in  bis  own  like- 
ness, but  under  the  shape  ami  in  tlie  body  of  a 
dragon.  So  they  drew  up  and  set  down  before 
l-^r-g:itc,  for  that  was  the  place  of  hearing  for 
all  without  the  town,  as  Eyo-gate  was  the  place 
of  perspection.  So,  as  I  said,  he  came  up  with 
his  train  to  the  gate,  and  laid  his  and)Uscado 
for  Captain  Ri»sistance  within  bowsbot  of  the 
town.  Tins  done,  the  giant  ascended  up  dose 
to  the  gate  and  called  to  the  town  of  Mansoul 
for  audience.  Nor  took  he  any  with  him  but 
one  Ill-pause,  who  was  his  orator  in  all  diffi- 
cult matters.  Now,  as  I  said,  he  being  come 
up  to  the  gate,  (as  the  n»anner  of  those  times 
was,^  sounde<l  his  trunipet  for  audience.  At 
wbich  the  chief  of  the  town  of  Mansoul,  such 
as  my  Lord  Innocent,  my  Lord  Will-be-will, 
my  lord  njayor,  Mr.  Recorder,  and  Captain 
Resistance,  came  down  to  the  wall  to  see  who 
was  there  and  what  was  the  matter.  And  my 
Lortl  Will-be-will,  when  he  had  looked  over 
and  saw  who  st«KKl  at  the  gate,  demanded 
wliat  he  wan,  wherefore  he  wah  come,  and  why 
he  roused  the  town  of  Man.soul  with  so  unusual 
a  sound? 

l)ialK>lus  then,  an  if  he  had  been  a  lamb, 
began  his  oration  and  .said  :  Cientlemen  of  the 
famous  town  of  Man.s«)ul,  I  am,  as  you  nuiy 
perceive,  no  far  dweller  from  you,  but  near, 
and  one  that  Ls  Ixmnd  by  the  King  to  do  you 
my  homage  and  what  »er\'icc  I  can  ;  wherefore, 
that  I  mar  bo  faithful  to  myself  and  to  you,  I 
have  somewhat  of  concern  to  impart  unto  you. 
Wi  'rant  me  your  auilienee  and  hear 

ni'  And  fir?»t,  I  will  assure  you,  it 

is  nut  mvrtelf.  but  vou ;  not  mine,  but  vour  ad- 
vantage  that  I  seek  by  what  I  now  do,  as  wilt 
full  well  bo  made  inanifcat  bv  that  I   have 


opened  my  mind  uui..  n..u.  For,  gentlemen, 
I  am,  to  tell  you  the  truth,  come  to  show  you 
how  you  may  obtain  great  and  ample  deliver- 
ance from  a  bondage  that,  unawari>s  to  your- 
selves, you  are  captivated  and  enslaved  under. 
At  this  the  town  of  Mansoul  began  to  prick 
up  its  ears:  And  what  is  it,  pray,  what  is  it? 
thought  they.  And  he  said,  I  liavc  somewhat 
to  say  to  you  concerning  your  King,  concern- 
ing his  law,  and  also  touching  yourselvea. 
Touching  your  King,  I  know  be  is  a  great  and 
potent,  but  yet  all  tbat  he  hath  said  to  you  ia 
neither  true  nor  yet  for  your  advantage.  1.  It 
is  not  true,  for  that  wherewith  he  hath  hitherto 
awed  you  shall  not  como  to  pa-s  nor  be  ful- 
filled, though  yfui  do  the  thing  that  he  hath 
forbidden.  Rut  if  there  was  danger,  what  a 
slavery  it  is  to  live  always  in  fear  of  the  great- 
estof  punishments  for  doing  so  small  and  trivial 
a  thing  as  eating  of  a  little  fruit  is!  2.  Touch- 
ing his  laws,  this  I  say  further,  they  arc  both 
unreasonable,  intricate,  and  intolerable — un- 
reasonable, as  was  hinted  before,  for  that  the 
punishment  is  not  proportioned  to  the  otl'ence. 
There  is  great  dilVerence  and  disproportion  be- 
twixt the  life  and  an  aj>ple,  yet  the  one  must 
go  for  the  other  by  the  law  of  your  Shaddai. 
But  it  is  also  intricate,  in  that  he  saith,  first, 
you  may  eat  of  all,  and  yet  after  forbids  the 
eating  of  one.  And  then,  in  the  last  place,  it 
must  needs  be  intolerable,  forasmuch  as  that 
fruit  which  you  are  forbidden  to  eat  of  (if  you 
are  forbidden  any)  is  that,  and  that  alone, 
which  is  able  by  your  eating  to  minister  to  you 
a  good  OS  yet  unknown  by  you.  This  is  mani- 
fest by  the  very  name  of  the  tree ;  it  is  called 
"the  tree  of  knowledge  of  gootl  and  evil;" 
and  have  you  that  knowle<lge  as  yet?  No,  no, 
nor  can  you  conceive  how  good,  how  pleasant, 
and  how  much  to  be  desired  to  make  one  wise 
it  is,  .HO  long  as  you  stand  by  your  King's  com- 
mandment. ''Why  should  you  be  holden  in 
ignonince  and  blindness?  Why  should  you 
not  be  enlarged  in  knowle<Jge  and  understand* 
ing?  And  now,  ah  !  ye  inhabitants  of  the 
famous  town  of  Mansoul,  to  speak  nn>re  par- 
ticularly to  yourselves,  you  are  not  a  free  j>eo- 
ple :  you  are  kept  both  in  bondage  ancl  slavery, 
and  that  by  a  grievous  threat,  no  reason  being 
annexed  but  So  I  will  have  it,  so  it  shall  be. 
And  is  it  not  grievous  to  think  on,  that  that 
very  thing  that  you  are  forbitjden  to  <l«i,  might 
you  but  do  it,  would  yield  you  Ixtth  wJMlnni 
and  honour?  fi>r  then  y«»ur  eyes  will  W  opined 
and  you  shall  \ye  as  ginLi.  N<iw,  since  this  is 
thu«,  quoth  he,  can  you  be  kept  by  any  prioM 


374 


BUNYAN'S  COMPLETE    WORKS. 


in  more  slavery  and  in  greater  bondage  than 
you  are  under  this  day  ?  You  are  made  un- 
derlings and  are  wrapt  up  in  inconveniences, 
as  I  have  well  made  appear.  For  what  bond- 
age greater  than  to  be  kept  in  blindness? 
Will  not  reason  tell  you  that  it  is  better  to 
have  eyes  than  to  be  without  them,  and  so  be 
at  liberty  to  be  better  than  to  be  shut  up  in  a 
dark  and  stinking  cave  ? 

And  just  now,  while  Diabolus  was  speaking 
these  words  to  Mansoul,  Tisiphone  shot  at 
Captain  Resistance  where  he  stood  on  the  gate, 
and  mortally  wounded  him  in  the  head;  so 
thai  he.  to  the  amazement  of  the  townsmen 
and  the  encouragement  of  Diabolus,  fell  down 
quite  dead  over  the  wall.  Now,  when  Captain 
Eesistance  was  dead,  (and  he  was  the  only 
man  of  war  in  the  town,)  poor  Mansoul  was 
left  wholly  naked  of  courage,  nor  had  she  now 
any  heart  to  resist.  But  this  was  as  the  devil 
would  have  it.  Then  he,  Mr.  Ill-pause,  that 
Diabolus  brought  with  him,  who  was  his  ora- 
tor, addressed  himself  to  speak  to  the  town  of 
Mansoul ;  the  tenor  of  whose  speech  here  fol- 
lows : 

Gentlemen,  quoth  he,  it  is  my  master's  hap- 
piness that  he  hath  this  day  a  quiet  and  teach- 
able auditory,  and  it  is  hoped  by  us  that  we 
shall  prevail  with  you  not  to  cast  off  good 
advice.  My  master  has  a  very  great  love  for 
you,  aud  although,  as  he  very  well  knows,  that 
he  runs  the  hazard  of  the  anger  of  King  Shad- 
dai,  yet  love  to  you  will  make  him  do  more 
than  that.  Nor  doth  there  need  that  a  word 
more  should  be  spoken  to  confirm  for  truth 
what  he  hath  said ;  there  is  not  a  word  but 
carries  in  it  self-evidence  in  its  bowels:  the 
very  name  of  the  tree  may  put  an  end  to  all 
controversy  in  this  matter.  I  therefore  at  this 
time  shall  only  add  this  advice  to  you,  under 
and  by  the  leave  of  my  lord,  (and  with  that  he 
made  Diabolus  a  very  low  congee.)  Consider 
his  words,  look  on  the  tree  and  the  promising 
fruit  thereof;  remember  also  that  yet  you 
know  but  little,  and  that  this  is  the  way  to 
know  more ;  and  if  your  reasons  be  not  con- 
quered to  accept  of  such  good  counsel,  you  are 
not  the  men  that  I  took  you  to  be. 

But  when  the  townsfolk  saw  that  the  tree 
was  good  for  food,  and  that  it  was  pleasant  to 
the  eye,  and  a  tree  to  be  desired  to  make  one 
wise,  they  did  as  old  Ill-pause  advised ;  they 
took  and  did  eat  thereof.  Now  this  I  should 
have  told  you  before,  that  even  then,  when 
this  Ill-pause  was  making  of  his  speech  to  the 
townamen,  my  Lord  Innocency,  whether  by  a 


shot  from  the  camp  of  the  giant,  or  from  a 
sinking  qualm  that  suddenly  took  him,  or 
rather  by  the  stinking  breath  of  that  treach- 
erous villain  old  Ill-pause,  (for  so  I  am  most 
apt  to  think,)  sunk  down  in  the  place  where 
he  stood,  nor  could  he  be  brought  to  life  again. 
Thus  these  two  brave  men  died.  Brave  men  I 
call  them,  for  they  were  the  beauty  and  glory 
of 'Mansoul  so  long  as  they  lived  therein ;  nor 
did  there  now  remain  any  more  a  noble  spirit 
in  Mansoul;  they  all  fell  down  and  yielded* 
obedience  to  Diabolus,  and  became  his  slaves 
and  vassals  as  you  shall  hear. 

Now,  these  being  dead,  what  do  the  rest  of 
the  townsfolk  but  as  men  that  had  found  a 
fool's  paradise?  They  presently,  as  afore  was 
hinted,  fell  to  prove  the  truth  of  the  giant's 
words;  and  first  they  did  as  Ill-pause  had 
taught  them;  they  looked,  they  considered, 
they  were  taken  with  the  forbidden  fruit,  they 
took  thereof,  and  did  eat ;  and  having  eaten, 
they  became  immediately  drunken  therewith ; 
so  they  opened  the  gate,  both  Ear-gate  and 
Eye-gate,  and  let  in  Diabolus  with  all  his 
bands,  quite  forgetting  their  good  Shaddai,  his 
law,  and  the  judgment  that  he  had  annexed 
with  solemn  threatening  to  the  breach  thereof. 

Diabolus  having  now  obtained  entrance  in  at 
the  gates  of  the  town,  marches  up  to  the  mid- 
dle thereof,  to  make  his  conquest  a.s  sure  as  he 
could ;  and  finding  by  this  time  the  affections 
of  the  people  warmly  inclining  to  him,  he,  as 
thinking  it  was  best  striking  while  the  iron 
was  hot,  made  this  further  deceivable  speech 
unto  them,  saying,  Alas !  my  poor  Mansoul !  I 
have  done  thee  indeed  this  service  as  to  pro- 
mote thee  to  honour  and  to  greaten  thy  libertj- ; 
but,  alas !  alas !  poor  Mansoul !  thou  wantest 
now  one  to  defend  thee ;  for  assure  thyself  that 
when  Shaddai  shall  hear  what  is  done  he  will 
come;  for  sorry  will  he.be  that  thou  hast 
broken  his  bonds  and  cast  his  cords  away  from 
thee.  What  wilt  thou  do?  Wilt  thou,  after 
enlargement,  suffer  thy  privileges  to  be  in- 
vaded and  taken  away  ?  or  what  wilt  thou  re- 
solve with  thyself?  Then  they  all  with  one 
consent  said  to  this  bramble,  "  Do  thou  reign 
over  us."  So  he  accepted  the  motion,  and  be- 
came king  of  the  town  of  Mansoul.  This  being 
done,  the  next  thing  was  to  give  him  possession 
of  the  castle,  and  so  of  the  whole  strength  of 
the  town.  Wherefore  into  the  castle  he  goes, 
(it  was  that  which  Shaddai  built  in  Mansoul 
for  his  own  delight  and  pleasure;)  this  now 
was  become  a  den  and  hold  for  the  giant 
Diabolus. 


THE  HOLY    WAR. 


375 


Now,  having  got  possession  of  this  stately 
palace  i)r  ta.stle,  what  doth  he  but  make  it  a 
garriuon  lor  himself,  and  strengthens  and  forti- 
fies it  with  all  sort*  of  pmvision  against  the 
King  Sluuldai,  or  those  that  should  endeavour 
tile  regaining  of  it  to  him  and  his  obedience 
again. 

This  done,  but  not  thinking  himself  yet 
secure  enough,  in  the  next  place  he  bethinks 
himself  of  new  modelling  the  town  ;  and  so  he 
does,  setting  up  one  and  putting  down  another 
•t  ple2UHUre.  Wherefore  my  lord  mayor,  wh(»se 
name  was  my  Lord  Understanding,  and  Mr. 
Recorder,  whose  name  was  Mr.  Conscience, 
those  he  puts  out  of  place  and  power. 

As  for  my  lord  uniyor,  though  he  wa^i  an 
unileDitanding  man,  and  one  too  that  had  com- 
plieil  with  the  re^t  of  the  town  of  .Mansoul  in 
admitting  the  giant  into  the  town,  yet  Diaholus 
thought  not  fit  to  let  him  abide  in  his  former 
lustre  and  glon,',  because  he  was  a  seeing  man. 
Wherefore  he  darkened  it,  not  only  by  taking 
from  him  his  ollice  and  power,  but  by  building 
of  an  high  and  strong  tower  just  behin<l  the 
aun's  retlections  and  the  windows  of  my  lonl's 
palace;  by  which  means  his  house  and  all,  and 
the  whole  of  his  habitation,  wils  made  as  dark 
as  darkni^ss  itself;  and  thus,  being  alienated 
trom  the  light,  he  became  as  one  that  was  born 
blind.  To  this  his  house  my  lord  wius  confined 
as  to  a  prison,  nor  might  he  upon  his  parole 
go  farther  than  within  his  own  bounds.  And 
now,  had  he  an  heart  to  do  for  Mansoul,  what 
could  he  do  for  it,  or  wherein  could  he  be 
profitable  to  her?  So,  then,  so  long  aa  Man- 
soul was  under  the  i)ower  and  government  of 
l>iabolus,  (and  so  long  it  wa.4  under  him  as  it 
w:uH  obeilient  to  him,  which  wan  even  until  by 
a  war  it  was  rescued  out  of  lii>  hand,)  so  long 
mv  lord  mayor  was  ratlur  an  impediment  in 
tlian  an  advantiige  to  tli.-  f.iUi  >;!-  t.Avn   4"  M;iii- 

il. 

As  for  Mr.  Recordii,   iMi-M-  i.ui    i.nu    >>,i.-i 

Ncn  he  was  a  man  well  read  in  the  laws  of 
his  King,  and  also  a  man  of  courage  and  faith- 
fulness to  sp«iik  truth  at  every  occasion ;  an«i 
he  had  a  tongue  at  bravely  hung  as  he  had  an 
heail  filled  with  judgment.  Now  ihi^  man 
Dialxiliu  could  by  no  means  abide,  becau.so, 
thitugh  he  gave  his  coniM>nt  U*  his  coming  into 
the  town,  yet  he  could  not,  by  all  wileM,  trials, 
and  d<  vji-i-s  that  he  could  use,  make  him 
wholly  lii-  own.  True,  he  was  much  dcgene- 
nittxl  from  his  former  King,  and  also  much 
i>lt>aiioil  w^ith  many  of  the  giant's  laws  and  scr- 
e.     But  all  this  would  not  do,  foranniuch  as 


he  yam  not  wholly  his.  IK'  woidil  now  and 
then  think  upon  i?haddai,  and  have  dread  of 
his  law  upon  him,  and  then  he  would  speak 
with  a  voice  as  great  against  Diaholus  as  whea 
a  lion  roareth  ;  yea,  and  would  alto  at  certain 
timi-s,  when  his  fits  were  U|)on  him,  (for  you 
must  know  that  sometimes  he  had  teriiblo 
fits,)  make  the  whole  town  of  Mansoul  shake 
with  his  voice.  And  therefore  the  new  king 
of  Mansoul  could  not  abide  him. 

Diabolus  therefore  feared  the  recorder  more 
than  any  that  was  left  alive  in  the  town  of 
Mansoul,  because,  as  I  said,  his  wordii  did 
shake  the  whole  town;  they  were  like  the 
rattling  thunder  and  also  like  thunderclaps. 
Since,  therefore,  the  giant  couhl  not  make 
him  wholly  his  own,  what  doth  ho  do  but 
studies  all  that  ho  could  to  debauch  the  old 
gentleman,  and  by  debauchery  to  stupefy  his 
mind  and  more  harden  his  heart  in  ways  of 
vanity.  And  as  he  attempted,  so  he  accom- 
plished his  design.  He  debauched  the  man, 
and  by  little  and  little  so  drew  him  into  sin 
and  wickedness  that  at  last  he  was  not  only 
debauched  as  at  first,  and  so  by  consetjucnce 
detiled,  but  was  almost  (at  last,  I  say)  past  all 
conscience  of  sin.  And  this  was  the  farthe«t 
Diabolus  could  go.  Wherefore  he  bethinks 
him  of  another  project,  and  that  was,  to  jht- 
suadc  the  men  of  the  town  that  Mr.  Recorder 
was  mad,  and  so  not  to  be  regarded.  And  for 
this  he  urged  his  fits,  and  siiid,  If  he  be  him- 
self, why  doth  he  not  do  tlius  always?  But, 
tpioth  he,  as  all  mad  folks  have  their  fits  and 
in  them  their  raving  language,  so  hath  this 
old  and  doating  gentleman.  Thus  by  one 
means  or  another  he  quickly  got  Mansoul  to 
slight,  neglect,  and  despise  whatever  Mr.  Re- 
corder could  say  ;  for,  besides  what  already  you 
have  heard,  Diabolus  luul  a  way  to  make  the 
old  gentleman  when  he  was  merry  unsay  and 
deny  what  60  in  his  fit^  had  alFirmed.  And 
indeed  tlii^  was  the  next  way  to  make  himself 
ridiculous,  and  to  cause  that  no  man  should 
regard  him.  Also  now  he  never  spake  freely 
for  King  Sha<ldai,  but  always  by  force  and 
constraint.  IU.sides,  he  would  at  <»ne  tinie  Iw 
hot  against  that  at  which  at  another  he  would 
hold  his  peace,  so  uneven  was  he  now  in  his 
doingit.  Sometimes  he  would  be  as  if  fast 
asleep,  and  again  sometimes  as  dead,  cvco 
then  when  the  whole  town  of  Mansoul  was  in 
her  career  after  vanity  and  in  her  dance  after 
the  giant's  pipe. 

Wherefore,  »4>metime)i  when  Mansoul  did 
vae  to  bo  frightini  with  the  thundering  voice  of 


176 


BUNYAN'S  COMPLETE   WORKS. 


the  recorder  that  was,  and  when  they  did  tell 
Diabolus  of  it,  he  would  answer.  That  what 
the  old  gentleman  said  was  neither  of  love  to 
him  nor  pity  to  them,  but  of  a  foolish  fondness 
that  he  had  to  be  i>rating;  and  so  would  hush, 
Btill,  and  put  all  to  quiet  again.  And  that  he 
might  leave  no  argument  unurged  that  might 
tend  to  make  them  secure,  he  said,  and  said  it 
often,  0  Mansoul !  consider  that  notwithstand- 
ing the  old  gentleman's  rage  and  the  rattle  of 
his  high  and  thundering  words,  you  hear 
nothing  of  Shaddai  himself;  Avhen,  liar  and 
deceiver  that  he  was,  every  outcry  of  Mr.  Re- 
corder against  the  sin  of  Mansoul  was  the  voice 
of  God  in  him  to  them.  But  he  goes  on  and 
Bays,  You  see  that  he  values  not  the  loss  nor 
rebellion  of  the  town  of  Mansoul,  nor  Avill  he 
trouble  himself  with  calling  of  his  town  to  a 
reckoning  for  their  giving  up  themselves  to 
me.  He  knows  that  though  ye  were  his,  now 
you  are  lawfully  mine ;  so,  leaving  us  one  to 
another,  he  now  hath  shaken  his  hands  of  us. 

Moreover,  0  Mansoul!  quoth  he,  consider 
how  I  have  served  you,  even  to  the  utmost  of 
my  power,  and  that  with  the  best  that  I  have, 
could  get,  or  procure  for  you  in  all  the  world. 
Besides,  I  dare  say  that  the  laws  and  customs 
that  you  now  are  under,  and  by  which  you  do 
homage  to  me,  do  yield  you  more  solace  and 
content  than  did  the  paradise  that  at  first  you 
possessed.  Your  liberty  also,  as  yourselves  do 
very  well  know,  has  been  greatly  widened  and 
enlarged  by  me.  Whereas  I  found  you  a  pent- 
up  people,  I  have  not  laid  any  restraint  upon 
you ;  you  have  no  law,  statute,  or  judgment  of 
mine  to  fright  you ;  I  call  none  of  you  to  ac- 
count for  your  doings,  except  the  madman — 
you  know  who  I  mean :  I  have  granted  you  to 
live,  each  man,  like  a  prince  in  his  own,  even 
with  as  little  control  from  me  as  I  myself  have 
from  you. 

And  thus  would  Diabolus  hush  up  and  quiet 
fche  town  of  Mansoul  when  the  recorder  that 
was  did  at  times  molest  them ;  yea,  and  with 
such  cursed  orations  as  these  would  he  set  the 
whole  town  in  a  rage  and  fury  against  the  old 
gentleman ;  yea,  the  rascal  crew  at  some  times 
would  be  for  destroying  of  him.  They  have 
often  wished  (in  my  hearing)  that  he  had  lived 
a  tliousand  miles  off  from  them ;  his  company, 
his  words,  yea  the  sight  of  him,  and  especially 
when  they  remembered  how  in  old  times  he 
did  use  to  threaten  and  condemn  them,  (for  all 
he  was  now  so  debauched,)  did  terrify  and 
Afflict  them  sore. 

But  all  wishes  were  in  vain;  for  I  do  not 


know  how,  unless  by  the  power  of  Shaddai 
and  his  wisdom,  he  was  presei-\'ed  in  being 
amongst  them.  Besides,  his  house  was  as 
strong  as  a  castle,  and  stood  hard  to  a  strong- 
hold of  the  town.  Moreover,  if  at  any  time 
any  of  the  crew  or  rabble  attempted  to  make 
him  away,  he  could  pull  up  the  sliices  and  let 
in  such  floods  as  would  drown  all  round  about 
him.  ' 

But  to  leave  Mr.  Eecorder,  and  to  come  to 
my  Lord  Will-be-will,  another  of  the  gentry 
of  the  famous  town  of  Mansoul,  This  Will- 
be-will  was  as  high  born  as  any  man  in  Man- 
soul, and  was  as  much,  if  not  more,  a  freeholder 
than  many  of  them  were.  Besides,  if  I  re- 
member my  tale  aright,  he  had  some  privilege 
peculiar  to  himself  in  the  famous  town  of 
Mansoul.  Now,  together  with  these,  he  was  a 
man  of  great  strength,  resolution,  and  courage, 
nor  in  his  occasion  could  any  turn  him  away, 
But  I  say,  whether  he  was  jjroud  of  his  estate, 
privileges,  strength,  or  what,  (but  sure  it  was 
through  pride  of  something,)  he  scorns  now  to 
be  a  slave  in  Mansoul,  and  therefore  resolves 
to  bear  office  under  Diabolus,  that  he  might 
(such  an  one  as  he  was)  be  a  petty  ruler  and 
governor  in  Mansoul.  And  (headstrong  man 
that  he  Avas)  thus  he  began  betimes ;  for  this 
man,  when  Diabolus  did  make  his  oration  at 
Ear-gate,  was  one  of  the  first  that  was  for  con- 
senting to  his  words  and  for  accepting  of  his 
counsel  as  wholesome,  and  that  was  for  the 
opening  of  the  gate  and  for  letting  him  into 
the  town.  Wherefore  Diabolus  had  a  kindness 
for  him,  and  therefore  he  designed  for  him  a 
place ;  and  perceiving  the  valour  and  stoutness 
of  the  man,  he  coveted  to  have  him  for  one  of 
the  great  ones,  to  act  and  do  in  matters  of  the 
highest  concern. 

So  he  sent  for  him,  and  talked  with  him  of 
that  secret  matter  that  lay  in  his  breast.  But 
there  needed  not  much  persuasion  in  the  case, 
for  as  at  first  he  was  willing  that  Diabolus 
should  be  let  into  the  town,  so  now  he  was  as 
willing  to  serve  him  there.  When  the  tyrant, 
therefore,  perceived  the  willingness  of  my  lord 
to  serve  him,  and  that  his  mind  stood  bending 
that  \\*ay,  he  forthwith  made  him  the  captain 
of  the  castle,  governor  of  the  wall,  and  keepei 
of  the  gates  of  Mansoul.  Yea,  there  was  a 
clause  in  his  commission  that  nothing  without 
him  should  be  done  in  all  the  town  of  Man- 
soul. So  that  now,  next  to  Diabolus  himself 
who  but  my  Lord  AVill-be-will  in  all  the  town 
of  Mansoul  ?  Nor  could  anything  now  be  done 
but  at  his  will  and  pleasure  throughout  the 


THE  UOLY    ]\'AR. 


."71 


town  tif  Maijsojl.  lit-  had  also  one  Mr.  Mind 
for  his  clerk,  a  man  to  speak  on  every  way  like 
his  ina.ster;  for  he  and  Km  lord  were  in  prin- 

iple  one,  and  in  praetice  not  far  jLsundi-r. 
And  now  was  Mansonl  hroujrht  under  to  pur- 
:'>st',  and  nunle  to  fullil  tlje  lust.s  of  the  will 
ttnd  of  the  mind. 

But  it  will  not  be  out  of  my  thouL'hts  what 
a  desi»orate  one  this  Will-bo-will  was  when 
power  was  j>ut  into  his  hand.  First,  he  flatly 
denied  that  he  owed  any  suit  or  service  to  his 
former  prine*-  wid  lie^'e  lord.  This  done,  in 
the  next  place  he  took  an  oath  and  swore 
fidelity  tojiis  jrreat  inxster  Diaholus  ;  an«l  tiien, 
being  !*eate<l  and  settleil  in  his  places,  oflices, 
advancements  and  preferments,  oh  you  cannot 
think,  unlf-ss  you  had  seen  it,  the  stranj^e  work 
that  thus  workman  made  in  the  town  of  Man- 

■ul. 

Fin*t,  he  maligiK**!  Mr.  Recorder  to  d«'ath  ; 
he  would  neither  endure  to  see  him  nor  to  hear 
the  words  of  his  moutli ;  he  would  shut  his 
eyes  when  he  saw  him  and  stop  his  ears  when 
he  lu-artl  him  speak  ;  also  he  could  not  entlure 
that  so  much  as  a  frai^ment  of  the  law  of  Shail- 
dai  should  l)e  anywhere  se«-n  in  the  town.  For 
example,  his  clerk,  Mr.  Mind,  had  some  old 
rent  and  torn  parchments  of  the  law  of  gocwl 
Shaddai  in  his  house,  hut  when  Will-he-will 
gaw  them  he  cjwt  them  behind  his  back.  True, 
Mr.  Recorder  had  s«tme  of  the  laws  in  his  study, 
but  my  lorvi  could  by  no  means  c»>me  at  thenj. 
He  also  thought  and  said  that  the  windows  of 
my  ohl  lord  mayor's  house  were  always  too 
light  for  the  profit  «)f  the  town  of  Mansonl. 
The  light  of  a  candle  he  could  not  endure. 
Now  nothing  at  all  pleased  Will-be-will  but 
wliat  p!<  asi'd  Diaholus  his  lord. 

Thtre  was  none  like  him  to  tnimpct  about 
the  street**  the  brave  nature,  the  wise  conduct, 
and  great  glory  of  the  king  Dialxilus.  lie 
would  range  and  rove  throughout  the  streets 
of  Man.soul  to  cr}'  up  his  illustrious  lord,  and 
would  make  him»elf  even  !w  an  abject  among 
llie  base  and  rascal  crew  to  crj*  up  his  valiant 
prince.  And  I  say,  when  and  wheresoever  he 
found  these  va.sAals,  he  would  even  make  him- 
••••If  2LS  one  of  them.     In  all    ill    courwcs   he 

>uUl  act  without  bidding  and  do  roischicf 
^^  ichout  commnndmcnt. 

The  Lord  Will-be-will  had  also  a  deputy 
under  him,  and  his  name  was  Mr.  .Vtfertion; 
one  that  wa.s  also  greatly  debauched  in  his 
principh"s.  and  answerable  thereto  in  his  life; 
be  was  wholly  given  to  the  flesh,  and  therefore 
they  called  him  Vilc-afTection.    Now  there  was 


he  and  one  Carnal-lust,  the  laugiii.r  <>{  Mr 
Mind,  (like  to  like,  quoth  the  devil  to  the  c<il- 
lier,)  that  fell  in  love  and  made  a  match,  and 
were  married  ;  and  as  I  take  it  they  had  sev- 
eral ehildren,  as  Impudent,  HIack-nKmth,  and 
Hate-reproof;  these  three  were  black  bova ; 
and  bi^siiles  tliese  they  had  three  daughters, 
a-s  Scorn-truth,  Slight-(}(M|,  and  the  name  of 
the  youngest  was  Town ;  and  also  begot  and 
yielded  Had-revenge ;  these  were  all  marrieil, 
and  the  brats  were  to<)  many  to  be  here  in- 
serted.    Hut  to  pass  by  this. 

When  the  giant  had  thus  ongarrisoned  hira- 
self  in  the  town  of  Mansiml,  and  had  put  down 
and  set  up  whom  he  thought  good,  he  betakes 
himself  to  defacing.  Now  there  was  in  the 
market-plaee  in  Mansoul,  and  also  n|M)n  the 
gates  of  the  eastle.  an  image  of  the  bleH.sed 
King  Shadrlai ;  this  image  was  so  exaetlv  en- 
graven (and  it  was  engraved  in  gold)  that  it 
did  the  most  resemble  Shaildai  himself  of  any 
thing  that  then  was  extant  in  the  world.  This 
he  ba.sely  commanded  to  he  deface«l,  and  h 
was  as  basely  done  by  the  hand  of  Mr.  No-  ■ 
truth.  Now  you  must  know  that  :is  Diabohit* 
had  commanded,  and  that  by  the  hand  of  ;\Ir. 
No-truth,  the  image  of  Shaddai  was  defaced, 
he  likewise  gave  order  that  the  same  Mr,  No- 
trnth  should  set  up  in  its  stead  the  horrid  and 
formidable  image  of  DialHilus,  to  the  great 
contempt  of  the  former  King,  and  the  debas- 
ing of  his  town  of  Mansoul. 

.Moreover,  Diaholus  nnule  havoc  of  all  re- 
mains of  the  laws  and  statut«?s  of  Shaddai  that 
could  be  found  in  the  town  of  Mansoul;  to 
wit,  such  as  contained  either  dortrines  or 
morals,  with  all  civil  and  natural  doeuments. 
Also  relative  duties  he  .s<iught  to  extinguish. 
To  Ih?  short,  there  was  nothing  of  the  remains 
of  good  in  Mansoul  which  he  ami  Will-be-will 
.sought  not  to  dc'^troy,  for  their  (li-sign  wils  fo 
turn  Mansonl  into  a  bnite,  and  to  make  it  like 
to  the  sensual  sow  by  the  han<l  of  Mr.  No-t.  uth. 

When  he  had  di'stroyed  what  law  and  g<»od 
onler  he  could,  then  further  to  elfect  his  de- 
HJ^'n — namely,  to  alienate  Mansoul  from  Shad- 
dai her  King — he  commands  and  they  *vK  up 
his  own  vain  edictM,  statutes,  and  command- 
ments  in  all  places  of  resort  or  concourwc  in 
Mansoul ;  to  wit,  such  as  gave  liberty  to  the 
Instil  of  the  flesh,  the  lusts  of  the  eye.  and  the 
pride  of  lite,  which  are  not  of'  -  iiut 

of  the  world.     He  enrourat'ed,  ••<l, 

and   pr»)m|>t»'<|    hfciviousness  »■  k|- 

lincss  there.     Yea,  much  nmn'  'lu* 

to  encourage  wickedness  in  the  town  nf  Mai>> 


378 


BUNYAN'S  COMPLETE   WORKS. 


80ul ;  he  promised  them  peace,  content,  joy 
and  bliss  in  doing  his  commands,  and  that 
they  should  never  be  called  to  an  account  for 
their  not  doing  the  contrary.  And  let  this 
serve  to  give  a  taste  to  them  that  love  to  hear 
tell  of  what  is  done  beyond  their  knowledge, 
afar  oft'  in  other  countries. 

Now,  Mausoul  being  wholly  at  his  beck,  and 
brought  wholly  to  his  bow,  nothing  was  heard 
f)r  seen  therein  but  that  which  tended  to  set 
him  up. 

But  ncv,  he  having  disabled  the  lord  mayor 
and  Mr,  Eecorder  from  bearing  of  office  in 
Mansoul,  and  seeing  that  the  town  before  he 
came  to  it  was  the  most  ancient  of  corporations 
in  the  world,  and  fearing  if  he  did  not  main- 
tain greatness,  they  at  any  time  should  object 
that  he  had  done  them  an  injury — therefore,  I 
say,  (that  they  might  see  that  he  did  not  in- 
tend to  lessen  their  grandeur,  or  to  take  from 
them  any  of  their  advantageous  things,)  he  did 
choose  for  them  a  lord  mayor  and  a  recorder 
himself,  and  such  as  contented  them  at  the 
.heart,  and  such  also  as  pleased  him  wondrous 
well. 

The  name  of  the  mayor  that  was  of  Diab- 
olus's  making  was  the  Lord  Lustings,  a  man 
that  had  neither  eyes  nor  ears ;  all  that  he  did, 
whether  as  a  man  or  an  officer,  he  did  it  nat- 
urally, as  doth  the  beast.  And  that  which 
made  him  yet  the  more  ignoble,  though  not  to 
Mansoul,  yet  to  them  tliat  beheld  and  were 
grieved  for  its  ruin,  was,  that  he  never  could 
favour  good,  but  evil. 

The  recorder  was  one  whose  name  was  For- 
get-good, and  a  very  sorry  fellow  he  was.  He 
could  remember  nothing  but  mischief,  and  to 
do  it  with  delight.  He  was  naturally  prone  to 
do  things  that  were  hurtful,  even  hurtful  to 
the  town  of  Mansoul  and  to  all  the  dwellers 
there.  These  two,  therefore,  by  their  pov/er 
and  practice,  examples  and  smiles  upon  evil, 
did  much  more  mischief,  and  settled  the  com- 
mon people  in  hurtful  ways  ;  for  who  doth  not 
.  perceive  but  when  those  tliat  sit  aloft  are  vile 
and  corrupt  themselves,  they  corrupt  the  whole 
region  and  country  where  they  are? 

Besides  these,  Diabolus  made  several  bur- 
ge.sses  and  aldermen  in  Mansoul,  such  as  out 
of  whom  the  town,  when  -it  needed,  might 
choose  them  officers,  governors,  and  magis- 
trates; and  these  are  the  names  of  the  chief 
of  them :  Mr.  Incredulity,  IVIr.  Haughty,  Mr. 
Swearing,  Mr.  Whoring,  Mr.  Hard-heart,  j\Ir. 
Pitiless  Mr.  Fury,  Mr.  No-truth,  Mr.  Stand - 
co-lies,  Mr.  False-peace,  Mr.  Drunkenness,  Mr. 


Cheating,  Mr.  Atheism — thirteen  in  all.  Mr. 
Incredulity  was  the  eldest,  and  Mr.  Atheism 
the  youngest  of  the  company. 

There  was  also  an  election  of  common  coun- 
cLlmen  and  others,  as  bailiffs,  Serjeants,  con- 
stables, and  others ;  but  all  of  them,  like  to 
those  aforenamed,  being  either  fathers,  bro- 
thers, cousins,  or  nejjhews  to  them  whose 
names,  for  brevity's  sake,  I  omit  to  mention. 

When  the  giant  had  thus  far  proceeded  in 
his  work,  in  the  next  place  he  betook  him  to 
build  some  strongholds  in  the  town.  And  he 
built  three  that  seemed  to  be  impregnable. 
The  first  he  called  the  hold  of  Defiance,  be- 
cause it  was  made  to  command  the  whole  town 
and  to  keep  it  from  the  knowledge  of  its  ancient 
King.  The  second  he  called  Midnight-hold, 
because  it  Avas  built  on  purpose  to  keep  Man- 
soul from  the  true  knowledge  of  itself.  The 
third  was  called  Sweet-sin-hold,  because  by 
that  he  fortified  Mansoul  against  all  desires 
of  good.  The  first  of  these  holds  stood  close 
by  Eye-gate,  that  as  much  as  might  be  light 
might  be  darkened  there.  The  second  was 
built  hard  by  the  old  castle,  to  the  end  that  it 
might  be  made  more  blind  if  possible.  And 
the  third  stood  in  the  market-place. 

He  that  Diabolus  made  governor  over  the 
first  of  these  was  one  Spite-God,  a  most  blas- 
phemous wretch.  He  came  with  the  whole 
rabble  of  them  that  came  against  Mansoul  at 
first,  and  was  himself  one  of  themselves.  He 
that  was  made  the  governor  of  Midnight-hold 
was  one  Love-no-light;  he  was  also  of  them 
that  came  first  against  the  town.  And  he  that 
was  made  the  governor  of  the  hold  called 
Sweet-sin -hold  was  one  whose  name  was  Love- 
flesh  ;  he  was  also  a  very  lewd  fellow,  but  not 
of  that  country  where  the  others  are  bound. 
This  fellow  could  find  more  sweetness  when 
he  stood  sucking  of  a  lust  than  he  did  in  all 
the  paradise  of  God. 

And  now  Diabolus  thought  himself  safe;  be 
had  taken  Mansoul ;. he  had  engarrisoned  him- 
self therein ;  he  had  put  down  the  old  officers 
and  had  set  up  new  ones ;  he  had  defaced  the 
image  of  Shaddai  and  set  up  his  own ;  he 
had  spoiled  the  old  law-books  and  promoted 
his  own  vain  lies;  he  had  made  him  new 
magistrates  and  set  up  new  aldermen  ;  he  had 
built  him  new  holds  and  had  manned  them 
for  himself.  And  all  this  he  did  to  make  him- 
self secure,  in  case  the  good  Shaddai  or  hi« 
Son  should  come  and  make  an  incui'sion  upon 
him. 

Now  you  may  well  think  that  long  befi»re 


THE  HOLY    WAR. 


379 


this  time  word,  by  some  or  other,  could  not 
but  be  carried  to  the  good  King  Shuddiii  how 
his  Muiisoul  in  the  continent  of  Universe  was 
lost;  and  that  the  runagate  giant  Diabohis, 
once  one  of  liis  Majesty's  servants,  had,  in  re- 
bellion aijainst  the  King,  made  sure  thereof 
for  himself;  yea,  tiding;}  were  carried  and 
brouiilit  to  the  King  thereof,  and  that  to  a 
very  cireum^tanee. 

As,  tirxt,  how  Dial>olu.s  came  upon  Mansoul 
they  being  a  simple  people  and  innocent) 
with  cralt,  subtlety^  lies,  and'  guile.  Hem, 
I'hat  he  had  treacherously  slain  tlie  right 
•oble  and  valiant  captain,  their  Captain  Kf- 
Mstance,  as  he  stood  upon  the  gate  with  the 


ceeded  and  told  what  sort  of  new  burgesjtea 
I)iabolu8  hai  made;  also  that  he  had  built 
several  strong  forts,  towers,  and  strongliolds  in 
Mansoul.  He  told  too  (the  which  I  had  almost 
forgot)  how  Diabolus  had  put  the  town  of 
Mansoul  into  arms,  the  better  to  capacitate 
them  on  his  behalf  to  make  ri-Mistance  againsi 
SluuKiai  their  King,  should  he  come  to  reduce 
them  to  their  former  obeilience. 

Now  this  tidings-teller  did  not  deliver  bia 
relation  of  things  in  private,  but  in  open  court, 
the  King  and  his  Son,  high  lords,  chief  cap- 
tains, and  nobles  luing  alt  there  present  to 
hear,  llul  by  that  they  had  heard  the  whole 
of  the  story,  it  would  have  ama/ed  <ine  to  hare 


rest  of  the  townsmen,  /^r/;i.  How  my  brave  seen,  had  he  been  there  to  behold  it,  what  »or- 
Lord  Innocent  fell  down  dead  (with  grief,  ^  row  and  grief  and  compunction  c)f  spirit  there 
-ome  say,  or  with  being  poisonetl  with  the  !  was  among  all  sorts,  to  think  that  famous  Man- 
stinking  breath  of  one  Ill-pause,  as  say  others)  soul  w:us  now  taken;  only  the  King  and  hi* 
It  the  hearing  of  his  just  Ix»rd  and  rightful  Son  foresaw  all  this  long  before,  yea,  and  suf- 
I'rince  Shadilai  so  abused  by  the  mouth  of  so  ficiently  pntvided  for  the  relief  of  Man-^oul, 
tilthy  a  Diabolian  :us  that  varlet  Ill-pause  was.  though  they  told  not  everybody  thereof:  yet, 
The  messenger  fuflher  told  that  after  this  III-  I  because  they  also  would  have  a  share  in  con- 
pause  had  uuule  a  short  oration  to  the  t«)wns-  doling  of  the  misery  of  Mansoul,  therefore 
men  in  behalf  of  Diabolus  his  master,  the  sim-  they  also  did,  and  that  at  the  rate  «>f  the  high- 
pie  town,  believing  that  what  was  said  wjls  i  est  degree,  bewail  the  losing  <»f  Mansoul.  The 
true,  with  one  consent  did  open  Kar-gate,  the  '  King  said  plainly  that  it  grieved  him  at  the 
chief  gate  of  the  corporation,  and  did  let  him,  heart;  and  you  may  be  sure  that  his  .<on  was 
with  his  crew,  into  a  possession  of  the  famous  not  a  whit  behind  him.  Thus  gave  they  con- 
town  of  Mansoul.  He  further  showed  hr»w  t  viction  to  all  about  them  that  they  had  love 
Diabolu:)  had  served  the  lord  mayor  and  Mr.  '  anil  compassion  f<)r  the  famous  town  of  Man- 
liecorder — to  wit,  that  he  had  put  them  from  .soul. 


all  place  of  power  and  trust.  //»•»»,  He  showed 
ilso  that  my  Lonl  Will-be-will  was  turned  a 
vi-ry  rebel  and  runagate,  and  that  si>  wjus  one 
Mr.  Mind,  his  clerk,  and  that  they  two  did 
nuige  and  rovcl  it  all  the  town  over  and  teach 
the  wicked  ones  their  way.     He  «ud,  more- 


Well,  when  the  King  and  his  Sin  had  re- 
tired into  the  privy-chamber,  there  they  again 
consulted  about  what  they  had  <lesigned  be- 
fore ;  to  wit,  that  as  Mansoul  should  in  time 
be  suflereil  to  be  lost,  so  as  certainly  it  nhould 
be  recovered  again — recovered,  I  say,  in  such 


over,  that  this  Will-be-will  wju*  put  into  great  ,  a  way  as  that  both  the  King  and  his  Son 
trust,  and  particularly  that  Diabolus  had  put  i  should  get  themselves  the  fame  and  glory 
into  Will-be-wills  hand  al!  the  strong  places  I  thereby.  Wherefore  after  this  consultation, 
in  Mansoul ;  an<l  that  Mr.  Allection  was  made  I  the  S)n  f»f  Shaddai,  (a  sweet  and  comely  per- 
my  LonI  Will-be-wills  deputy  in  his  m«jst  son,  and  one  that  had  always  great  atrecti'»D 
rebellious  alVairs.     Yea,  said   the   messenger,      for  those  that  were  in  affliction,  but  one  thai 


■'lis  monster,  Loni  Will-W-will,  haj»  openly 
.>n vowed  his  King  Shaddai,  and  hath  horri- 
uly  ;;iven  his  faith  and  plighted  his  troth  to 
I)ial>o!tu. 

.\l-o,  said  the  m«*sjM?nger,  be?«i<K's  all  this, 
°.;ie  new  king,  or  rather  rebellious  tyrant,  over 
the  onco  famou«  but  now  {H-riMhing  town  of 
Mansoul,  haa  sot  up  a  lonl  mayor  and  n  re- 
conler  of  his  own.  Kor  mayor  he  luu»  st-t  up 
one  Mr.  LuttingM,  and  for  recorder,  Mr.  Kor- 
grt-go<sl,  two  of  the  vilest  of  all  the  town  of 


hail  mortal  enmity  in  his  heart  against  Diab- 
olus, because  he  was  designtd  for  it,  and  lie- 
cause  he  sought  his  crown  and  dignity;; — thin 
Son  of  Shaddai,  I  say,  having  stricken  hand* 
with  his  father,  and  promised  (hut  he  would 
be  hiii  servant  to  recover  his  Mans4tul  again, 
stfiod  by  his  rcMolution,  nor  would  he  repent 
of  the  same.  The  pur|Mirt  of  which  agree- 
ment was  this;  to  wit.  that  at  a  certain  (irae 
prvtixeil  l»y  lioth  the  King's  .'<>n  phould  take 
a  jouniey  into  the  country  of  I 'ni verve;  and 


Mansitul.     This  faithful   messenger  also   pro-  i  there,    in    a    way   of   justice  and   e*|Utty,   bv 


380 


JiUNYAN'S  COMPLETE   WORKS. 


making  of  amends  for  the  follies  of  Man- 
soul,  he  should  lay  a  foundation  of  her  per- 
fect deliverance  from  Diabolus  and  from  his 
tyranny. 

Moreover,  Emmanuel  resolved  to  make,  at  a 
time  convenient,  a  war  upon  the  giant  Diab- 
olus, even  while  he  was  possessed  of  the  town 
of  Mansoul;  and  that  he  would  fairly,  by 
strength  of  hand,  drive  him  out  of  his  hold, 
his  nest,  and  take  it  to  himself  to  be  his  hab- 
itation. 

This  now  being  resolved  upon,  order  was 
given  to  the  lord  chief  secretary  to  draw  up 
a  fair  record  of  what  was  determined,  and  to 
cause  that  it  should  be  published  in  all  the 
corners  of  the  kingdom  of  Universe.  A  short 
breviat  of  the  contents  thereof  you  may,  if 
you  please,  take  here  as  follows : 

"  Let  all  men  know  who  are  concerned  that 
the  Son  of  Shaddai,  the  great  King,  is  engaged 
by  covenant  to  his  Father  to  bring  his  Man- 
soul  to  him  again ;  yea,  and  to  put  Mansoul 
too,  through  the  power  of  his  matchless  love, 
into  a  far  better  and  more  happy  condition 
than  it  Avas  in  before  it  was  taken  by  Diab- 
olus." 

These  papers,  therefore,  were  published  in 
several  places,  to  the  no  little  molestation  of 
the  tyrant  Diabolus ;  for  now,  thought  he,  I 
shall  be  molested,  and  my  habitation  will  be 
taken  from  me. 

But  when  this  matter — I  mean  this  purpose 
of  the  King  and  his  Son — did  at  first  take  air 
at  court,  who  can  tell  how  the  high  lords,  chief 
captains,  and  noble  princes  that  Avere  there 
were  taken  with  the  business?  First,  they 
whispered  it  one  to  another,  and  after  that  it 
began  to  ring  throughout  the  King's  palace,  all 
wondering  at  the  glorious  design  that  between 
the  King  and  his  Son  was  on  foot  for  the  mis- 
erable town  of  Mansoul.  Yea,  the  courtiers 
could  scarce  do  anything,  either  for  the  King 
01  kingdom,  but  they  would  mix  with  the 
doing  thereof  a  noise  of  the  love  of  the  King 
and  his  Son  that  they  had  for  the  town  of 
Mansoul. 

Nor  could  these  lords,  high  captains,  and 
princes  be  content  to  keep  this  his  news  at 
court;  yea,  before  the  records  thereof  were 
perfected  themselves  came  down  and  told  it  in 
the  Universe.  At  last  it  came  to  the  ears,  as 
I  said,  of  Diabolus,  to  his  no  little  discontent. 
For  you  must  think  it  would  perplex  him  to 
hear  of  such  a  design  against  him.  Well,  but 
after  a  few  casts  in  his  mind  he  concluded  on 
these  four  things  : 


First,  That  this  good  news,  this  good  tidings 
if  possible,  should  be  kept  from  the  ears  of  the 
town  of  Mansoul ;  for,  said  he,  if  they  shall 
once  come  to  the  knowledge  that  Shaddai, 
their  former  King,  and  Emmanuel  his  Son,  are 
contriving  of  good  for  the  town  of  Mansoul, 
Avhat  can  be  expected  by  me  but  that  Mansoul 
will  make  a  revolt  from  under  my  hand  and 
government  and  return  again  to  him  ? 

Now,  to  accomplish  this  his  design,  he  re- 
news his  flattery  with  the  Lord  Will-be- Avill, 
and  also  gives  him  strict  charge  aAd  command 
that  he  should  keep  watch  by  day  and  by  night 
at  all  the  gates  of  the  town,  especially  Ear- 
gate  and  Eye-gate ;  for  I  hear  of  a  design, 
quoth  he — a  design  to  make  us  all  traitors,  and 
that  Mansoul  will  be  reduced  to  its  first  bond- 
age again.  I  hope  they  are  but  flying  stories, 
quoth  he ;  however,  let  no  such  news  by  any 
means  be  let  into  Mansoul,  lest  the  people  be 
dejected  thereat.  I  think,  my  lord,  it  can  be 
no  welcome  news  to  you :  I  am  sure  it  is  none 
to  me.  And  I  think  that  at'this  time  it  should 
be  all  our  wisdom  and  care  to  nip  the  head  of 
all  such  rumours  as  shall  tend  to  trouble  our 
people ;  wherefore,  I  desire,  my  lord,  that  you 
will  in  this  matter  do  as  I  say :  let  there  be 
strong  guards  daily  kept  at  every  gate  of  the 
town.  Stop  also  and  examine  from  whence 
such  come  that  you  perceive  do  from  far  come 
hither  to  trade ;  nor  let  them  by  any  means  be 
admitted  into  Mansoul  unless  you  shall  plainly 
perceive  that  they  are  favourers  of  our  excel- 
lent government.  I  command,  moreover,  said 
D'abolus,  that  there  be  spies  continually  walk- 
ing up  and  down  the  town  of  Mansoul,  and  let 
them  have  power  to  suppress  and  destroy  any 
that  they  shall  perceive  to  be  plotting  against 
us,  or  that  shall  prate  of  what  by  Shaddai  and 
Emmanuel  is  intended. 

This  therefore  Avas  accordingly  done :  my 
Lord  Will-be-will  hearkened  to  his  lord  and 
master,  Avent  willingly  after  the  command- 
ment, and  Avith  all  the  diligence  he  coidd  kept 
any  that  Avould  from  going  out  abroad,  or  that 
sought  to  bring  these  tidings  to  Mansoul  fjom 
coming  into  the  town. 

Secondly,  This  done,  in  the  next  place  Dia- 
bolus, that  he  might  make  Mansoul  as  sure  as 
he  could,  frames  and  imposes  a  neAV  oath  and 
horrible- covenant  upon  the  tOAA'usfolk. 

To  Avit :  "  That  they  should  never  desert  him 
nor  his  government,  nor  yet  betray  him  nor 
seek  to  alter  his  laws;  but  that  they  should 
OAvn,  confess,  stand  by,  and  acknoA\'ledge  him 
for  their  rightful  king,  in  defiance  to  any  that 


THE  HOLY   WAR. 


381 


do  or  iioreafttT  .nhall,  by  any  pretence,  law,  or 
title  whatever,  lay  claim  to  the  town  of  Maii- 
Boul ;"  thinking,  belike,  that  Shaddai  had  nut 
power  to  absolve  them  from  thi.s  covenant  with 
death  j  nd  ajjjreement  with  hell.  Nor  did  the 
Billy  Mansuul  slick  or  bogj^le  at  all  this  most 
monstrous  enpij^ement,  but,  as  if  it  had  been 
a  sprat  in  the  mouth  of  a  whale,  they  swal- 
lowed it  without  any  chewinj;.  Were  they 
troubled  at  it?  Nay,  they  rather  bnipged  and 
bojusted  of  their  S4j  brave  fidelity  to  the  tyrant, 
their  pretended  kinj;.  swearinj;  that  they  would 
never  be  changelings,  nor  forsake  their  old  lord 
for  a  new. 

Thus  did  Dialjijlus  tie  poor  Mansoul  fast; 
but  jealousy,  that  never  thinks  itself  strong 
enough,  put  him  in  the  ne.\t  place  upon 
another  exploit,  which  wius  yet  njore,  if  possi- 
ble, to  debauch  this  town  of  Mansoul.  Where- 
fore he  caused,  by  the  hand  of  one  Mr.  Kiltli, 
an  otlious,  nasty,  htscivious  piece  of  beastli- 
nesi»  to  be  drawn  up  in  writing  and  to  be  set 
upon  the  c:ustle-gate.s;  whereby  he  grante<l  and 
gave  license  to  all  his  true  and  trusty  sons  in 
Mansoul  to  do  whatsoever  their  lustful  appe- 
tites prompted  them  to,  and  that  no  num  w;is 
to  let,  hinder,  or  control  tlnin,  uj)on  pain  of 
incurring  the  displeasure  of  iheir  prince. 

Now  this  he  did  for  tlnse  reasons: 

I.  That  the  town  of  Mansoul  might  be  yet 
made  weaker  and  weaker,  and  80  more  unable, 
-hould  tidings  come  that  their  redemjjtion  was 
iesigntMl,  to  believe,  hojM?,  or  consent  to  the 

truth  thereof.  For  rejison  says.  The  bigger 
the  sinner  the  less  grounds  of  hope  of  mercy. 

II.  The  sicond  reason  was.  If  perhaps  Em- 
manuel, the  S»n  of  Shaddai  their  King,  by 
seeing  the  horrible  and  profane  doings  of  the 
town  of  Mansoul,  niight  re|>ent,  though  entered 
into  a  c«»venant  of  re<leeming  them,  of  pursu- 
ing tluit  covenatit  of  their  re<lemi)tion;  f«ir  he 
knew  that  .Shaddai  was  holy,  and  that  his  .Son 
I'lumanuel  was  holy;  yea,  he  knew  it  by  woe- 
ful ex|)erience;  for,  for  the  iniquity  and  sin  of 
UialMtiuH  was  he  cast  from  the  highest  orlw. 
Wherefore,  what  more  rational  than  for  him 
t<i  ciineluile  that  thus  for  sin  it  ntight  fare  with 

•nl?     IJut   fearing  also    le-.t    this    knot 
1  break,  he  bethink.s  himself  of  another, 
to  wit: 

.3.  To  endeavour  to  po(Wi<H(*  all  hearts  in  the 
town  of  Mansoul  that  .'^haddai  w:ui  raining  of 
;in  ann>  to  come  to  overthrow  and  utt«'rly  to 
•  U-fr-.v  fit!*  tnwn  of  Man»"til,    and  tlti.*  lu-  «lid 


I  first  bruit  this,  the  tidings  that  shall  come 
after  will  all  be  swallowitl  up  of  this;  fur  what 
else  will  Mansoul  say,  when  they  shall  hear 
that  they  must  be  delivereil,  but  that  the  true 
meaning  is,  ."^haddai  intends  to  destroy  them? 
Wherefore  he  summons  the  whole  tt>wn  into 
the  market-place,  and  there  with  deceitful 
tongue  thus  addres^ses  himself  unto  them: 

Gentlemen  and  my  very  gcwwl  frien<ls,  you 
are  all,  as  you  know,  my  legal  subjects  and  men 
of  the  famous  town  of  Mausiml;  you  know 
how,  from  the  first  day  that  I  have  b«'en  witll 
you  until  now,  I  have  behaved  myself  among 
you.  and  what  liberty  an«l  great  privil. .:« s  you 
enjoyed  under  my  government — I  hope  to  your 
honour  and  mine,  and  also  to  your  content  and 
delight.  Now,  my  famous  ^lausoul,  a  noise  of 
trouble  there  is  abroad — of  trouble  to  the  town 
of  Mansfiul;  sorry  am  I  thereof  for  your  sakes. 
For  I  have  received  but  n<»w  by  the  jM>st  from 
my  Iword  Lucifer  (and  he  useth  to  have  go«»d 
intelligence)  that  your  old  King  Sliaildai  is 
raising  of  an  army  to  come  against  you,  to  de- 
stroy you  root  and  branch ;  and  this,  ()  Man- 
soul, is  now  the  cause  that  at  this  time  I  have 
called  you  together — namely,  to  advise  what  in 
this  juncture  is  beist  to  be  done;  for  my  part, 
I  am  but  one,  and  can  with  ease  shift  for  niy- 
.self,  did  I  list  to  seek  mine  own  ease  and  to 
leave  my  Mansoul  in  all  the  danger;  but  my 
heart  is  so  firmly  unitetl  to  you,  and  mi  unwill- 
ing am  I  to  leave  you,  that  I  am  willing  to 
stand  and  fall  with  you  to  the  utmost  hazard 
that  shall  befall  me.  What  say  yon,  O  my 
Mansoul?  Will  you  now  desert  your  old 
friend,  «ir  «lo  you  think  of  standing  by  me? 
Then,  as  one  man,  with  one  mouth,  they  cried 
out  together.  Let  him  die  the  death  that  will  rfoL 
Then  said  Diabolus  again.  It  is  in  vain  for 
us  to  hope  for  quarter,  for  this  King  knows 
not  how  to  show  it  True,  perhajw  he,  at  his 
first  setting  down  before  us,  will  talk  of  and 
pretend  to  mercy,  that  thereby,  with  the  niore 
eaxe  and  le>s  trouble,  he  may  again  make  him- 
self the  master  of  Mansoul.  Whatever,  there- 
fore, he  shall  say,  Ulieve  not  one  syllabic  of 
tittle  of  it,  for  all  such  language  is  but  to  over- 
come us,  and  to  make  us,  while  we  wallow  in 
our  bl^Kl,  the  trophies  of  his  inereil.-"*  v  i.  t..r>-. 
My  mind  is,  therefore,  that  we  w^- 
last  man  to  resist  him,  and  not  to  I" 
upon  any  terms,  for  in  at  that  door  will  cnnie 
our  danger.  IJut  shall  we  be  flattered  out  of 
our  livi-s?  I  hojH?  you  know  more  of  the  nidi- 
iii  to  BufTer  your>«lvcs  m> 


382 


BUNYAN'S  COMPLETE   WORKS. 


But  suppose  l.e  should,  if  he  gets  us  to  yield, 
save  some  of  our  lives,  or  the  lives  of  some  of 
them  that  are  underlings  in  Mansoul,  what 
help  will  that  be  to  you  who  are  the  chief  of 
the  town ;  especially  to  you  whom  I  have  set 
up,  and  whose  greatness  has  been  procured  by 
you  through  your  faithful  sticking  to  me? 
And  suppose,  again,  that  he  should  give 
quarter  to  every  one  of  you,  be  sure  he  will 
bring  you  into  that  bondage  under  which  you 
were  captivated  before,  or  a  worse ;  and  then 
what  good  will  your  lives  do  you?  Shall  you 
with  him  live  in  pleasure  as  you  do  now?  No, 
no;  you  must  be  bound  by  laws  that  will  pinch 
you,  and  be  made  to  do  that  which  at  present 
is  Iiateful  to  you;  I  am  for  you  if  you  are  for 
me;  and  it  is  better  to  die  valiantly  than  to 
live  like  pitiful  slaves.  But  I  say,  the  life  of 
a  slave  will  be  counted  a  life  too  good  for  Man- 
soul,  now ;  blood,  blood,  nothing  but  blood,  is 
in  every  blast  of  Shaddai's  trumpet  against 
poor  Mansoul  now.  Pray  be  concerned.  I 
hear  he  is  coming  up,  and  stand  to  your  arms, 
that  now,  while  you  have  any  leisure,  I  may 
learn  you  some  feats  of  war.  Armour  for  you 
I  have,  and  by  me  it  ia ;  yea,  and  it  is  suffi- 
cient for  Manfeoul  from  top  to  toe ;  nor  can  you 
be  hurt  by  what  his  force  can  do  if  you  shall 
keep  it  Avell  girt  and  fastened  about  you :  come, 
therefore,  to  my  castle  and  welcome,  and  har- 
ness yourselves  for  the  war.  There  is  helmet 
breastplate,  sword  and  shield,  and  what  not, 
that  will  make  you  fight  like  men. 

1.  My  helmet,  otherwise  called  an  head-piece, 
is  hope  of  doing  well  at  last,  what  lives  soever 
you  live:  this  is  that  which  they  had  who  said 
that  they  should  have  peace  •though  they 
walked,  in  the  wickedness  of  their  heart,  to 
add  drunkenness  to  thirst.  A  piece  of  ap- 
proved armour  this  is,  and  whoever  has  it,  and 
can  hold  it,  so  long  no  arrow,  dart,  sword  or 
shield  can  hurt  him;  this  therefore  keep  on 
and  thou  wilt  keep  oflf  many  a  blow,  my  Man- 
soul. 

2.  jMv  breastplate  is  a  breastplate  of  iron ;  I 
bad  it  forged  in  mine  own  country,  and  all  my 
soldiers  are  armed  therewith :  in  plain  lan- 
guage, it  is  an  hard  heart,  an  heart  as  hard  as 
iron,  and  as  much  past  feeling  as  a  stone,  the 
which  if  you  get  and  keep  neither  mercy  shall 
win  you  nor  judgment  fright  you.  This,  there- 
fore, is  a  piece  of  armour  most  necessary  for  all 
to  put  on  that  hate  Shaddai,  and  that  would 
fight  against  him  under  my  banner. 

3.  My  sword  ia  a  tongue  that  is  set  on  fire 
of  hell,  and  that  can  bend  itself  to  speak  evil 


of  Shaddai,  his  Son,  his  ways,  and  people. 
Use  this :  it  has  been  tried  a  thousand  times 
twice  told ;  whoever  hath  it,  k,eeps  it,  and 
makes  that  use  of  it  as  I  would  have  him,  can 
never  be  conquered  by  mine  enemy. 

4.  My  shield  is  unbelief,  or  calling  into 
question  the  truth  of  the  word,  or  all  the  say- 
ings that  speak  of  the  judgment  that  Shaddai 
has  appointed  for  wicked  men.  Use  this 
shield ;  many  attempts  he  has  made  upon  if, 
and  sometimes,  it  is  true,  it  has  been  bruised  ; 
but  they  that  have  writ  of  the  wars  of  Emman- 
uel against  my  servants  have  testified  that  he 
could  do  no  mighty  work  there  because  of 
their  unbelief.  Now,  to  hajidle  this  weapon 
of  mine  aright,  it  is  not  to  believe  things  be- 
cause they  are  true,  of  what  sort  or  by  whom- 
soever asserted;  if  he  speaks  of  judgment,  care 
not  for  it ;  if  he  speaks  of  mercy,  care  not  for 
it ;  if  he  promises,  if  he  swears,  that  he  would 
do  to  Mansoul,  if  it  turns,  no  hurt,  but  good, 
regard  not  what  is  said,  question  the  truth  of 
all ;  for  this  is  to  wield  the  shield  of  unbelief 
aright,  and  as  my  servants  ought  and  do ;  and 
he  that  doth  otherwise  loves  me  not,  nor  do  I 
count  him  but  an  enemy  to  me, 

5.  Another  part  or  piece,  said  Diabolus,  of 
mine  excellent  armour  is  a  dumb  and  prayer- 
less  spirit — a  spirit  that  scorns  to  cry  for 
mercy.  Wherefore,  be  you,  my  Mansoul,  sure 
that  you  make  use  of  this.  What!  cry  for 
quarter  I  Never  do  that  if  you  would  be  mine. 
I  know  that  you  are  stout  men,  and  am  sure 
that  I  have  clad  you  with  that  which  is  armour 
of  proof;  wherefore  to  cry  to  Shaddai  for 
mercy,  let  that  be  far  from  you.  Besides  all 
this,  I  have  a  maul,  firebrands,  arrows,  and 
death,  all  good  hand-weapons  and  such  as  will 
do  execution. 

After  he  had  thus  furnished  his  men  with 
armour  and  arms,  he  addressed  himself  to  them 
in  such  like  words  as  these :  Remember,  quoth 
he,  that  I  am  your  rightful  king,  and  that  yon 
have  taken  an  oath  and  entered  into  covenant 
to  be  true  to  me  and  my  cause.  I  say,  remem- 
ber this,  and  show  yourselves  stout  and  valiant 
men  of  Mansoul.  Eemember,  also,  the  kind- 
ness which  I  have  always  showed  to  you,  and 
that  without  your  petition.  I  have  granted 
to  you  external  things;  wherefore  the  privi- 
leges, grants,  immunities,  profits,  and  honours 
wherewith  I  endowed  you  do  call  for  at  your 
hands  returns  of  loyalty,  my  lion-like  men  of 
Mansoul ;  and  when  so  fit  a  time  to  show  it  as 
when  another  shall  seek  to  take  my  dominion 
over  vou  into  their  own  hands?     One  word 


THE  HOLY    WAR. 


383 


more  and  I   have  «lniie:  can  wc  but  stand  ami  I  chief:  to  him,  I  say,  wiu»  givtn  tt-ii  thousand 


overcome  this  «»ne  shfK'k  or  brunt,  I  doubt  not 
but  in  little  time  all  the  world  will  be  ours; 
and  when  that  day  comes,  my  true  hearts,  I 
will  make  you  kinpt,  princes,  and  captains; 
and  what  brave  days  >hall  wo  have  then ! 

Diabolus  bavin;;  thus  armeil  and  forearmed 
his  servants  antl  vassals  in  Mansoul  against 
their  p«xh1  and  lawful  King  Shaddai,  in  the 
next  place  he  donbleth  his  guanls  at  the  gates 
of  the  town,  and  he  takes  himself  to  the  castle 


men.  His  ensign  wa.s  ^Ir.  Tiiunder;  he  bare 
the  black  colours,  and  his  escutcheon  waa 
threo  burning  thunderlxdtA. 

The  sec«ind  captain  wa«  Captain  Conviction  : 
to  him  wa.s  also  given  ten  thousand  men.  Hia 
ensign's  name  was  Mr.  Sorrow  ;  he  did  bear  the 
pale  cfdours,  and  his  cscutclieon  wa.s  tlie  book 
of  the  law  wiile  open,  from  whence  Usued  a 
flame  of  fire. 

The  third  captain  was  Captain  Judgment :  to 


which  was  his  stronghold  ;  Ins  vitssals  also,  to  |  him  wjus  given  ten  thousand  men.   His  ensign's 


show  their  wills  unil  supposed  (but  ignoble) 
gallantrj",  exercise  themsolvca  in  their  arms 
every  day,  and  teach  one  another  featit  of  war  : 
they  alsodefie<l  their  enemies  and  sang  up  the 
{>raises  of  their  tyrant;  they  threatened  also 
what  men  they  would  be  if  ever  things  should 
rise  so  high  as  a  war  between  Shaddai  and 
their  king. 

Now  all  this  time  the  good  King,  the  King 
Bbaddai,  was  preparing  to  send  an  army  to 
recover  the  town  of  Mansoul  again  from  under 
the  tyranny  of  their  pretended  king  Diabolus; 
but  he  thought  good  at  the  first  not  to  send 
them  by  the  hand  and  conduct  of  brave  Km- 
manuel  bis  S<jn,  but  under  the  hand  of  some 
of  his  servanti*,  to  see  first  by  theni  the  temper 
of  Mansoul,  and  whether  by  them  they  would 
be  Won  to  th»  obedience  of  their  King.  The 
army  consisttil  of  above  forty  thousan<l,  all 
true  men;  for  they  came  from  the  King's  own 
court,  and  were  those  of  his  own  choosing. 

They  came  to  Mansoul  under  the  conduct 
of  four  stout  generals,  each  man  lH>ing  a  cap- 
tain often  thousand  men.  and  these  were  their 
names  and  their  signs:  the  name  of  the  first 
wius  Hoanerges ;  the  name  of  the  seconti  was 
Captain  Conviction;  the  name  of  the  third  was 
Captain  Judgment ;  and  the  name  of  the  fourth 
m:w  Captain  Execution.  These  were  the  cap- 
tains that  Shaddai  sent  to  regain  Man.soul. 

Thi-<e  four  captains,  as  wius  said,  the  King 
thou;rht  fit,  in  the  first  place,  to  send  to  Man- 
soul to  make  an  attempt  u]>on  it ;  for  indee«l, 
generally  in  all  his  wars,  he  did  u.«*o  to  send 
these  four  captains  in  the  van ;  for  they  were 
very  stout  and  rough-hewn  men,  men  that 
were  fit  to  break  the  ice  and  to  make  their  way 
by  dint  of  sword;  and  their  m«-n  were  like 
ihrniselvcB, 

To  each  of  these  captains  the  King  gave  a 
banner  that  it  might  he  displayed,  because  of 
the  goo<lne!W  of  bin  cause  and  because  of  the 
right  that  be  had  to  Mansoul. 

First,  to  Captain   lioanergca,  for  be  was  the 


name  was  Mr.  Terror;  he  bare  the  ri^l  coloun*, 
and  bis  escutcheon  was  a  burning,  fiery  fur- 
nace. 

The  fourth  captain  was  Captain  KxtM>ution*: 
to  him  was  given  ten  tluaisand  men.  His  en- 
sign was  one  .Mr.  Justice;  he  also  bare  the  rod 
colours,  ami  his  escutcheon  wits  a  fruitless  tree, 
with  an  axe  lying  at  the  root  thereot'. 

These  four  captuin.s,  as  I  said,  had  every  one 
of  them  under  his  command  ten  thousand  men, 
all  of  good  fidelity  to  the  King,  and  stout  at 
tlieir  military  actions. 

Well,  the  captains  and  their  forci-s,  their 
men  and  under-olHcers,  being  had  upon  a  <lay 
by  Shaddai  into  the  field,  and  there  calleil  all 
over  by  their  names,  were  then  an<l  there  put 
into  such  hariu'ss  jus  became  their  degree  ami 
that  service  that  now  they  were  going  about 
for  their  King. 

N<)W  when  the  King  bad  niustere<l  his  forces, 
f  for  it  is  he  that  mustceth  the  host  to  the  bat- 
tle,) be  pave  unto  the  csiptains  their  several 
commissions,  with  charge  and  commandment, 
in  the  audience  of  all  the  siddiers,  that  tbev 
should  take  heed  faithfully  and  counigeously 
to  do  and  execute  the  .same.  Their  commis- 
sions were,  for  the  substance  of  them,  the  same 
in  form,  though  as  to  name,  title,  place,  Rud 
degree  of  the  captains  there  might  bo  some 
(but  ver}' small)  variation.  And  here  lef  me 
give  you  an  account  of  the  matter  and  sura 
contuine«l  in  their  comini.siiion  : 

A  commu*inn  from  the  great  Shaddtii,  King  tf 
Mitiifnnt,  fo  his  Inutij  ami  noft/f  rafttain,  the 
(\tjitain  Boiiiirrget,  for  hlx  utnlii.'  u.ir  -/f„,n 
the  town  of  Mantoul. 

"O  thou   1'  one  of  my   ^ti-ut  .mil 

thundering  <•.  ;  •  r  one  ten  thousand  of 

my  valiant  and  faithful  servants,  z't  thou  in  my 
name  with  this  thy  force  to  the  miserable  town 
of  Mansoul ;  and  when  thou  conicwt  tbithet 
offer  them  first  conditions  of  peace,  and  com- 
mand them  that,  casting  off  tite  yoke  and  tyr* 


384 


BUNYAN'S  COMPLETE   WORKS. 


annj'  of  the  wicked  Diabolus,  they  now  turn 
to  me  their  rightful  Prince  and  Lord.  Com- 
mand them  also  that  they  cleanse  themselves 
from  all  that  is  his  in  the  town  of  Mansoul ; 
and  look  to  thyself  that  thou  hast  good  satis- 
faction touching  the  truth  of  their  obedience. 
Tims  when  thou  hast  commanded  them,  if 
they  in  truth  submit  thereto,  then  do  thou  to 
the  uttermost  of  thy  i)ower  what  in  thee  lies 
to  set  for  me  a  garrison  in  the  famous  town  of 
^^Tansoul.  Nor  do  thou  hurt  the  least  native 
tliat  moveth  or  breatheth  therein  if  they  will 
submit  themselves  to  me,  but  treat  thou  such 
as  if  they  were  thy  friend  or  brother,  for  all 
such  I  love,  and  they  shall  be  dear  unto  me ; 
and  tell  them  that  I  will  take  a  time  to  come 
unto  them  and  to  let  them  know  that  I  am 
merciful. 

"  But  if  they  shall,  notwithstanding  thy 
summons  and  the  producing  of  thy  authority, 
resist,  stand  out  against  thee,  and  rebel,  then 
do  I  command  thee  to  make  use  of  all  thy 
cunning,  power,  might,  and  force  to  bring  them 
under  by  strength  of  hand.     Farewell." 

Thus  you  see  the  sum  of  their  comniissions ; 
for,  as  I  said  before,  for  the  substance  of  them, 
they  were  the  same  that  the  rest  of  the  noble 
captains  had. 

Wherefore  they  having  received,  each  com- 
mander, his  authority  at  the  hand  of  their 
King,  the  day  being  appointed,  and  the  place 
of  their  rendezvous  prefixed,  each  commander 
appeared  in  such  gallantry  as  became  his  cause 
and  calling.  So,  after  a  new  entertainment 
from  Shaddai,  with  flying  colours  they  set  for- 
ward to  march  towards  the  famous  town  of 
Mansoul.  Captain  Boanerges  led  the  van; 
Captain  Conviction  and  Captain  Judgment 
made  up  the  main  body ;  and  Captain  Execu- 
tion brought  up  the  rear.  They  then,  having 
a  great  way  to  go,  (for  the  town  of  Mansoul 
was  far  off  from  the  court  of  Shaddai,)  marched 
through  the  regions  and  countries  of  many 
people,  not  hurting  or  abusing  any,  but  bless- 
ing wherever  they  came.  They  also  lived  upon 
the  King's  cost  all  the  way  they  went. 

Having  travelled  thus  for  many  days,  at 
last  tl-.oy  came  within  sight  of  Mansoul;  the 
which  when  they  saw  the  captains  could  for 
their  hearts  do  no  less  than  for  awhile  bewail 
the  condition  of  the  town,  for  they  quickly 
saw  how  thac  it  was  prostrate  at  the  feet  of 
Diabolus  and  to  his  ways  and  designs. 

Well,  to  be  short,  the  captains  came  up  be- 
fore the  town,  marched  up  to  Ear-gate,  and  sat 
down  there,  for  that  was  the  place  of  hearing. 


So  when  they  had  pitched  their  tents  and  en- 
trenched themselves,  they  addressed  themselves 
to  make  their  assault. 

Now  the  townsfolk,  at  first  beholding  so  gal- 
lant a  company,  so  bravely  accoutred,  and  so 
excellently  disciplined,  having  on  their  glit- 
tering armour  and  displaying  of  their  flying 
colours,  could  not  but  come  out  of  their  housea 
and  gaze.  But  the  cunning  fox  Diabolus, 
fearing  that  the  people  after  this  sight  should, 
on  a  sudden  summons,  open  the  gates  to  the 
captains,  came  down  with  all  haste  from  the 
castle  and  made  them  retire  into  the  body  of 
the  town ;  who,  when  he  had  them  there,  made 
this  lying  and  decoivable  speech  unto  them. 

Gentlemen,  quoth  he,  although  you  are  my 
trusty  and  well-beloved  friends,  yet  I  cannot 
but  a  little  chide  you  for  your  late  uncircum- 
spect  action  in  going  out  to  gaze  on  that  great 
and  mighty  force  that  but  yesterday  sat  down 
before,  and  have  now  entrenched  themselves 
in  order  to  the  maintaining  of  a  siege  against, 
the  famous  town  of  Mansoul.  Do  you  know 
who  they  are,  whence  they  come,  and  what  is 
their  purpose  in  setting  down  before  the  town 
of  Mansoul  ?  They  are  they  of  whom  I  have 
told  you  long  ago,  that  they  would  come  to  de- 
stroy this  town,  and  against  whom  I  have  been 
at  the  cost  to  arm  you  cap-a-pie  for  your 
body,  besides  great  fortifications  for  your  mind. 
Wherefore  then  did  you  not  rather,  even  at 
the  first  appearance  of  them,  cry  out,  fire  the 
beacons,  and  give  the  whole  town  an  alarm 
concerning  them,  that  we  might  all  have  been 
in  a  jiosture  of  defence,  and  been  ready  to  re- 
ceive them  with  the  highest  acts  of  defiance? 
Then  had  you  showed  yourselves  men  to  my 
liking,  whereas  by  what  you  have  done  you 
have  made  me  half  afraid — I  say  half  afraid — 
that  when  they  and  we  shall  come  to  push  a 
pike  I  shall  find  you  want  courage  to  stand  it 
out  any  longer.  Wherefore  have  I  commanded 
a  watch .  and  that  you  should  double  your 
guards  at  the  gates  ?  Wherefore  have  I  en- 
deavoured to  make  you  as  hard  as  iron  and 
your  hearts  as  a  piece  of  the  nether  millstone  ? 
Was  it,  think  you,  that  you  might  show  your- 
selves women,  and  that  you  might  go  out  like 
a  company  of  innocents  to  gaze  on  your  mor- 
tal foes  ?  Fie,  fie !  put  yourselves  into  a  pos- 
ture of  defence,  beat  up  the  drum,  gather  to- 
gether in  warlike  manner,  that  our  foes  may 
know  that  before  they  shall  conquer  this  cor- 
poration there  are  valiant  men  in  the  town  of 
Mansoul. 

I  will  leave  off  now  to  chide,  and  will  not 


TUK  HOLY    WAn. 


.:86 


further  nbuke  you;  but  1    charge  yuu  ihut  j  trumpeter  tell  them  so,  thai  iii,\    «..uiu  cn- 

henceforward  you  let  me  see  no  more  such  ac-  deavour,  hy  what  iikuhs  they  eouUl,  to  compel 

tioiis.     Let  not  henceforward  a  man  of  you,  .  them  by  fi>rre  to  the  <»btHlieacf  of  their  King, 

without  order  tirst  obtained  from  me,  so  nuu-li  S>  Captain  Boanergi'S  commandid  his  trum- 

as  show  liis  head  over  the  wall  of  the  town  of  ,  peter  to  go  up  to  Kar-gate  again,  and  in  the 


Maiisoul.  You  have  n(»w  heard  me :  do  ns  I 
have  eommundi'd,  and  you  shall  cause  me  that 
(  dwell  securely  with  y<»u,  and  that  I  take  care 
M  for  myself,  so  for  your  safety  and  honour  also. 
I'.irewoll. 

Now  were  the  townsmen  stningely  altered; 
•hey  were  as  men  stricken  with  a  panic  fear; 
they  ran  to  and  fro  through  the  streets  of  the 
l4»wn  of  Man.-toul,  crying  out,  Help,  help  I  The 
men  that  turn  the  world  upside-down  are  come 
hither  also.  Nor  could  any  of  them  be  quiet 
after,  but  still  a»  men  bereft  (»f  wit  they  cried 
out,  The  destroyers  of  our  peace  and  people 
are  come.     This    went   down    with    Diabolus. 


name  of  the  grejit  King  t^hadilai  to  give  it  a 
very  loud  summons  to  come  down  without  de- 
lay to  l-lar-gate,  there  to  give  audience  to  th* 
King's  most  noble  captains.  S<j  the  trumpetvr 
went  and  ditl  :us  he  was  commandiHl.  He  went 
up  to  Kar-gate  and  w»unile«l  Iuh  trum|Kt,  niwl 
gave  a  thinl  summons  to  Man^oul.  He  wild, 
moreover,  that  if  this  th.-y  should  still  refuM 
to  do,  the  ca|)tains  of  his  Prince  would  with 
might  come  down  upon  theui  and  endeavour  to 
retluce  them  to  their  obedience  by  fon-e. 

Then  stootl  up  my  Lonl  Will-be-will,  who 
wjus  the  governor  of  the  town  ^this  \Vill-l)e- 
w.il  was  that  apostate  of  whom  mention  waH 


Ah!    quoth   he  to   himself,   this    I    like   well;   '   nuide  before)  and  the  keeper  of  the  gates  of 


now  it  is  as  I  wouM  have  it;  now  ytiu  show 
your  obedience  to  your  prince;  hold  you  but 
here,  and  then  let  them  take  the  town  if  they 
can. 

Well,  before  the  King's  forces  had  set  before 
Mansoul  three  »lays.  Captain  Hoam-rgi-s  com- 
mantletl  his  trumpeter  to  go  down  to  Hir-gate, 
and  there,  in  the  name  of  the  great  Shachlai, 
to  summon  Mansoul  to  give  audience  to  the 
messjige  that  he  in  his  Master's  name  wiui  to 
them  commanded  to  deliver.  8*)  the  trumpeter, 
whose  name  was  Take-hee<l-what-you-hear, 
went  up  as  he  wjls  commande<l  to  I2ar-gate, 
and  there  sounded  his  trumpet  for  a  hearing; 
but  there  was  none  that  appeare<I  that  gave 
answer  or  regard,  for  so  had  Diabolus  com- 
manded. So  the  trumpeter  returned  to  his 
captain,  and  told  him  what  he  had  done  and 
also  how  he  had  spe<l ;  wher«'«t  the  captain  w:lh 
grievisl,  but  bill  the  tr  .  to  his  tent. 

Again  Captain  Moan  irth  his  trum- 

peter to  luir-gale,  to  sound  as  before  for  an 
hearing.  But  they  again  kept  chtse,  came  not 
out,  nor  would  they  give  him  an  answer;  so 
cbservnnt  were  they  of  the  command  of  I>iab- 
olus  their  king. 

Then  the  ca]itains  and  other  field-oflicen* 
callnl  a  counsel  of  war,  to  consider  what  fur- 
ther wsLs  to  be  done  for  the  gaining  of  the  town 
of  Mansoul ;  an«l  after  some  close  and  thorough 


Mansoul.  He  therefore,  with  big  and  rulQing 
words,  demanded  of  the  trumpeter  who  he  was, 
whence  he  cume,  and  what  was  the  cau^  of 
his  making  so  hideous  a  noise  at  the  gate  and 
speaking  such  insullerable  words  against  thf 
town  of  Mansoul? 

The  trumpeter  answere<l :  "  I  am  servant  to 
the  most  noble  captain,  Captain  i(oanerge>«, 
general  of  the  forces  of  the  great  King  Shod- 
dai,  against  whom  both  thyself  and  the  whole 
town  of  Mansoul  have  rebelletl  and  lifte<l  uj* 
the  heel;  and  my  m;i.'*ter,  the  captain,  hath  a 
special  message  to  this  town,  and  to  thee  as  a 
nuMuber  thereof;  the  which,  if  you  of  Mansoul 
will  peaceably  hear,  so;  and  if  not,  you  must 
take  what  follows." 

Then  said  the  Lord  Will-be-will,  "  I  will 
carry  thy  words  to  n>y  lord,  and  will  know 
what  he  will  say." 

But  the  trumpeter  soon  repli»>tl,  siiying, 
"Our  message  is  not  to  the  giant  Dialxilus,  but 
to  the  miserable  town  of  Mansoul.  Nor  shal' 
we  at  all  reganl  what  answer  by  him  is  muue, 
nor  yet  by  any  for  him.  We  are  sent  to  this 
t<»wn  to  recover  it  from  un<ler  hu  cruel  ty  nmny, 
and  t<)  per«iinide  it  to  .«ubmit,  :l->  in  former  tinies 
it  did,  to  the  most  i-xeellent  King  Shaddai." 

Then  said  the  ly.rd  Will-be-will,  "  I  «ill  .1.. 
your  errand  to  the  town," 

The  trum|K>torthen  repliixl,  "Sir,  do  i...i  .u- 


debate  u|)on  the  contents  of  their  cummissions,  i  ceive  us,  le>«t  in  so  doing  vou  deeeive  youniclrei 

lb-             ■    '    '              ijive  to  the  town,  by  the  much  more."     He  atid-                   .-r,  "  For  wr 

h.i;                                   .••«1    trumjK'ter,   anothi-r  j  are  ri*j»olved,  if  in  pea«                   imer  you  do 

tuuwuoii-  lo  heur;  but  if  that   diould   be  re-  ■   not  submit  your^elven,  then  to  makr  u  war  U|M>n 

fuseil,  »«i<l  they,  and  that  the  town  shall  stand  you  and  to  bring  you  under  by  force.     And  of 

it  out  »till,  they  then  determined,  and  bid  the  i  the  truth  of  what  I  Dow  miy,  this  iihall  be  » 
24 


386 


BUNYAN'S  COMPLETE    WORKS. 


ngn  iiiifo  you :  you  shall  see  the  black  flag, 
with  its  hot  burning  thunderbolts,  set  ujion  the 
mount  to-morrow,  as  a  token  of  defiance  against 
your  prince  and  of  our  resolution  to  reduce 
you  to  your  Lord  and  rightful  King." 

So  the  said  Lord  Will-be-will  returned  from 
oft'  the  wall  and  ':he  trumpeter  came  into  the 
camp.  When  the  trumpeter  was  come  into 
the  camp  the  captains  and  officers  of  the 
mighty  King  Shaddai  came  together  to  know 
if  he  had  obtained  a  hearing,  and  Avhat  was 
the  effect  of  his  errand.  So  the  trumpeter  told, 
naying,  "  When  I  had  sounded  my  trumpet  and 
had  called  aloud  to  the  town  for  hearing,  my 
Lord  Will-be-will,  the  governor  of  the  town 
and  he  that  hath  charge  of  the  gates,  came  up 
when  he  heard  me  sound,  and  looking  over  the 
wall  he  asked  me  what  I  was,  whence  I  came, 
and  what  was  the  cause  of  my  making  this 
noise  ?  So  I  told  him  my  errand  and  by  whose 
authority  I  brought  it.  TJien  said  he,  I  will 
tell  it  to  the  governor  and  to  Mansoul.  And 
then  I  returned  to  my  lords." 

Then  said  the  brave  Boanerges,  "  Let  us  for 
a  while  lie  still  within  our  trenches  and  see 
what  these  rebels  will  do."  Now,  when  the 
time  drew  nigh  that  audience  by  Mansoul 
was  to  be  given  to  the  brave  Boanerges  and 
his  companions,  it  was  commanded  that  all 
the  men  of  war  throughout  the  whole  camp 
of  Shaddai  sliould,  as  one  man,  stand  to  their 
arms  and  make  themselves  ready,  if  the  town 
of  Mansoul  shall  hear,  to  receive  it  forthwith 
to  mercy,  but  if  not,  to  force  a  subjection.  So 
the  day  being  come,  the  trumpeters  sounded, 
and  that  throughout  the  whole  camp,  that  the 
men  of  war  might  be  in  readiness  for  that 
which  then  should  be  the  work  of  the  day. 
But  when  they  that  were  in  the  town  of  Man- 
soul heard  the  sound  of  the  trumpets  through- 
out the  camp  of  Shaddai,  and  thinking  no 
other  than  that  it  must  be  in  order  to  storm 
the  corporation,  they  at  first  were  put  to  great 
consternation  of  spirit ;  but  after  they  Avere  a 
little  settled  again,  they  also  made  what  prep- 
aration they  could  for  a  war  if  they  did 
ttorm  ;  else  to  secure  themselves. 

Well,  when  the  utmost  time  was  come, 
Boanerges  was  resolved  to  hear  their  answer; 
wherefore  he  sent  out  his  trumpeter  again  to 
summon  Mansoul  to  a  hearing  of  the  message 
that  they  had  brought  from  Shaddai.  So  he 
went  and  sounded,  and  the  townsmen  came 
up,  but  made  Ear-gate  as  sure  as  they  could. 
Now,  when  they  were  come  up  to  the  top  of 
the  wall,  Capta'a  Boanerges  desired  to  see  the 


lord  mayor,  but  my  Lord  Incredulity  Avas  then 
lord  mayor,  for  he  came  in  the  room  of  my 
Lord  Lustings.  So  Incredulity,  he  came  up 
and  showed  himself  over  the  wall ;  but  when 
the  Captain  Boanerges  had  set  his  eyes  upon 
him,  he  cried  out  aloud,  "  This  is  not  he ; 
Avhere  is  my  Lord  Understanding,  the  ancient 
lord  mayor  of  the  town  of  Mansoul,  foi  to  him 
I  would  deliver  my  message  ?" 

Then  said  the  giant,  (for  Diaholus  was  also 
come  to  the  captain,)  "Mr.  Captain,  you  havo 
by  your  boldness  given  to  Mansoul  at  least 
four  summonses  to  subject  herself  to  your 
King;  by  whose  authority  I  know  not,  nor 
will  I  dispute  that  now.  I  ask  therefore  what 
is  the  reason  of  all  this  ado,  or  what  would 
you  be  at,  if  you  know  yourselves?" 

Then  Captain  Boanerges,  whose  was  the 
black  colours  and  whose  escutcheon  was  the 
three  burning  thunderbolts,  (taking  no  notice 
of  the  giant  or  of  his  speech,)  thus  addressed 
himself  to  the  town  of  Mansoul :  "  Be  it  known 
unto  you,  O  unhappy  and  rebellious  Mansoul, 
that  the  most  gracious  King,  the  great  King 
Shaddai,  my  Master,  hath  sent  me  unto  you 
with  comAission  (and  so  he  showed  to  the 
town  his  broad  seal)  to  reduce  you  to  his  obe- 
dience ;  and  he  hath  commanded  me,  in  case 
you  yield  upon  my  summons,  to  carry  it  to 
you  as  if  you  were  my  friend  and  brother ;  but 
he  also  hath  bid  that  if,  after  summons  to  sub- 
mit, you  stand  out  and  rebel,  we  should  en- 
deavour to  take  you  by  force." 

Then  stood  forth  Captain  Conviction,  and 
said,  (his  Avas  the  pale  colours,  and  for  an 
escutcheon  he  had  the  book  of  the  law  wide 
open,  &c.,)  "Hear,  O  Mansoul!  Thou,  O 
Mansoul,  was  once  famous  for  innocency,  but 
now  thou  art  degenerated  into  lies  and  deceit. 
Thou  hast  heard  what  my  brother  the  Captain 
Boanerges  hath  said ;  and  it  is  your  wisdom 
and_  will  be  your  happiness  to  stoop  to  and 
accept  of  conditions  of  peace  and  mercy  when 
offered,  especially  when  offered  by  one  against 
whom  thou  hast  rebelled,  and  one  who  is  of 
power  to  tear  thee  in  pieces ;  for  so  is  Shaddai 
our  King;  nor,  when  he  is  angry,  can  any 
one  stand  before  him.  If  you  say  you  In.  .^e 
not  sinned  nor  acted  rebellion  against  our 
King,  the  Avhole  of  your  doings  since  the  day 
that  you  cast  off  his  service  (and  there  was  the 
beginning  of  your  sin)  will  sufficiently  testify 
against  you.  What  else  means  your  hearken- 
ing to  the  tyrant  and  your  receiving  him  for 
your  king  ?  What  means  else  your  rejecting 
of  the  laws  of  Shaddai  and  your  obeying  of 


brother's  iiivitati«iu,  and  ovoi-^tand  not  tlu- 
time  of  mercy,  but  ajjree  with  thine  ailver- 
eary  quickly.  Ah,  Manitoul !  suH'er  not  thy- 
Bclf  to  be  kept  from  mercy,  and  to  be  run  into 
a  thoiLsand  miseries  by  the  Ihittering  wiles  of 
Diabolus.  IVrhaps  that  piece  of  deceit  nuiy 
attempt  to  mnk««  you  believe  that  we  seek  «)ur 
own  profit  in  this  our  service;  but  know  it  is 
obedience  to  our  King  and  love  to  your  hapj>i- 
■14  that  is  the  cause  of  this  undertaking  of 

"  Again,  I  say  to  thee,  O  Mansoul !  con- 
sider if  it  be  not  anuizing  grace  that  8haddai 
«houlil  so  humble  himself  as  he  doth.  Now, 
lie  by  us  reasons  with  you  in  a  way  of  en- 
treaty and  sweet  persuasions  that  you  would 
subject  yourselves  to  him.  Has  he  that  need 
of  you  that  we  are  sure  you  have  of  kim? 
No,  no,  but  Ii%  is  merciful,  and  will  not  that 
Mansoul    should 


THE   HOLY    WAR.  .:5S>- 

Diab.dus?  Vea,  what  means  this  your  taking  |  yit  judgment  is  before  hinj;  lii.  r.  i..r<'  trust 
up  of  arms  against  and  the  shutting  of  your  1  tlimi  in  him:  yea,  because  there  is  wrath,  be- 
irates  upon  us,  thi  faithful  servants  of  your  I  ware  lest  he  take  thee  away  with  hjsstroka; 
King?     He    mied.   then,   and    accept   of  my      then  a  great  ninsimi  cannot  deliver  thee.    Will 

he  esteem  thy  riches?  No,  not  gold  nor  dl 
the  forces  of  strength,  lie  hath  prepared  ii» 
throne  for  judgment,  f<»r  ho  will  come  with 
fire  and  with  his  chariots,  like  a  whirlwind,  U 
ren<ler  his  anger  with  fury  and  his  rebuke* 
with  flames  of  Pre.  ThereOtre,  O  Mansoul, 
take  heed  list,  ♦.iter  thou  ha<  fult'ilUtl  the 
judgment  of  the  wicK-.-'d,  justice  >nd  judv'nn  nt 
should  take  ho|i|  of  thee."  Nr)W,  while  the 
Captain  Judgment  was  making  of  this  nnttinn 
to  the  town  of  Mansoul,  it  wiw  olwerved  by 
same  that  I)iabolus  trembled;  but  he  pro(i>ided 
in  his  |)arabl<',  and  saiil,  "<)  thou  woeful  town 
of  Mansoul  I  wilt  tlmu  not  yet  set  open  thy 
gate  to  receive  us,  the  ilepnties  of  thy  King, 
and  those  that  would  rejoice  to  see  thee  livr? 
Can  thy  heart  endure  or  can  thy  hands  Ik» 
strong  in  the  <lay  that  he  shall  «leal  in  ju<lg- 
uient  with  thee?  I  say,  canst  thou  endure  to 
lie,    bill    turn    to    him    and  |  be  forced  to  drink,  as  one  wouhl  ilrink  sweet 

wine,  the  sea  of  wrath  that  our  King  has  pre- 
pared for  Diabolus  and  his  angels?  Consider 
betimes,  consider." 

Then  stoo«l  forth  the  fourth  captain,  the 
noble  Captain  Kxecuti<m,  and  said,  "()  town 
of  Mansoul! — once  famous,  but  now  like  the 
fruitless  bough;  oiu-e  the  delight  of  the  high 
ones,  but  now  a  den  for  DialMilns— licarken 
aNo  to  me,  anci  to  the  words  that  I  shall  sp«-ak 
to  thee  in  the  name  of  the  great  Shaddai. 
Heboid,  the  axe  is  lai<l  to  the  rrxit  of  the  trees : 
every  tree,  therefore,  that  bringeth  not  forth 
good  fruit,  is  hewn  down  and  cast  into  the 
fire. 

"  Thou.  O  town  of  Mansoul  I  hast  hitherto 
been  this  fruitless  tree:  thou  bearesf  naught 
but  thorns  ami  briers.  Thy  evil  fruit  lurspeaks 
theo  not  to  be  n  goml  tree :  thy  grapes*  are 
grapes  of  gall,  thy  clusters  are  bitter.  Thoo 
hast  rebelled  against  thy  King;  and  lol  wp, 
tl;e  power  and  force  of  .*shaddai,  are  the  axe  that 
ic  laid  to  thy  roots.  What  sayi-st  thou,  wilt 
thou  turn?  I  say  again,  tell  me  before  tlie 
firnt  blow  is  given,  wilt  thou  turn?  Oh  turn, 
turn!  Our  axe  mast  first  l»o  laid  to  thy  ro«<t. 
befiire  it  l>e  laiil  nt  thy  rt>ot ;  it  n  •  "  *•"  '"• 
luid  to  fliv  r<K»t  in  a  wavof  threa'^  rr 


Then  stotid  forth  Captain  Judgment,  (whose 
was  the  red  colours,  and  for  an  escutcheon  he 
had  the  burning  fierj-  furnace;)  and  he  said. 
'■<)  ye,  the  inhabitants  of  the  town  of  Man- 

ul,  that  have  liveil  so  long  in  rebellion  and 
acts   of   tre  i  rist   the   King    Shadilai, 

know  that  W'  ii'>t  to-day  to  this  place, 

in  this  manner,  with  our  message  of  our  own 
minds  or  to  revenge  our  own  quarrel ;  it  is  the 
King  my  ^(astnr  that  hath  sent  us  to  reduce 
you  to  your  obedience  to  him,  the  which  if  you 
refuse  in  a  peacor.ble  way  to  yield,  we  have 
commission  to  compel  you  thereto.  And 
never  think  of  yourselves,  not  yet  suffer  the 
tyrant  hiabolus  t«)  persttade  you  to  think, 
that  our  King  by  his  power  is  not  able  to 
bring  you  down  and  to  lay  you  un<ler  his  feet; 
for  he  is  the  former  of  all  things,  and  if  ho 
touches*  the  mountains  they  smoke.  Nor  will 
the  gate  of  the  K  nency  stainl  always 

open;  for  the  day  .1  burn  like  an  oven 

is  before  him,  yea,  it  hostcth  greatly,  it  slum- 
''■T.«th  not. 

t)  Mansoul!  is  it  little  in  thine  eyes  that 
>ur  Ki-  '       '"       '••e  mercy,  and  that  after 

■o  mail  Yea,  he  still  holdeth 

oti"  i'tre  to  thee,  and  will  not  yet 

su  lio  shut  against  thee.     Wilt 

thou  provoke  him  to  do  it?  If  iio,  consider  rif 
what  I  say:  to  thee  it  is  o|»ened  no  more  for 
ever.     If  thou  sayott  thou  shalt  uut  see  him, 


ami  this  is  all  the  time  tiint  thou  hasu  What 
wilt  thou  do?  Wilt  thou  turn,  or  "h.ill  I 
smite?     If  I  fetch  my  blow,  Munvtul    -i  wo 


3S8 


BUNYAN'S  COMPLETE   WORKS. 


you  go  ;  for  I  have  commission  to  lay  my  axe 
at,  as  well  as  to,  thy  roots ;  nor  will  any  thing 
but  yielding  to  our  King  prevent  doing  of  ex- 
ecution. What  art  thou  fit  for,  O  Mansoul ! 
if  mercy  prevent  not,  but  to  be  hewn  down 
and  cast  into  the  fire  and  burned  ? 

"0  Mansoul!  patience  and  forbearance  do 
not  act  for  ever ;  a  year,  or  two,  or  tlii-ee  they 
may,  but  if  thou  provoke  by  a  three  years'  re- 
bellion, (and  thou  hast  already  done  more  than 
tliis,)  then  what  follows  but  cut  it  down  ?  Nay, 
after  that  thou  shalt  cut  it  down.  And  dost 
thou  think  that  these  are  but  threatenings,  or 
that  our  King  has  not  power  to  execute  his 
words?  O  Mansoul!  thou  wilt  find  that,  in 
the  words  of  our  King,  when  they  are  by  si^i- 
ners  made  little  or  light  of,  there  is  not  only 
threatening  but  burning  coals  of  fire. 

"Thou  hast  been  a  cumber-ground  long 
already,  and  wilt  thou  continue  so  still  ?  Thy 
sin  has  brought  this  army  to  thy  walls,  and 
shall  bring  it  in  judgment  to  do  execution  into 
thy  town.  Thou  hast  heard  what  the  captains 
have  said,  but  as  yet  thou  shuttest  thy  gates. 
Speak  out,  Mansoul ;  wilt  thou  do  so  still.?  or 
wilt  thou  accept  of  conditions  of  peace?" 

These  brave  speeches  of  these  four  noble 
captains  the  town  of  Mansoul  refused  to  hear, 
yet  a  sound  thereof  did  beat  against  Ear-gate, 
though  the  force  thereof  could  not  break  it  open. 
In  fine,  the  town  desired  a  time  to  prepare 
their  answer  to  these  demands.  The  captains 
then  told  them  that  if  they  Avould  throw  out  to 
them  one  Ill-pause  that  was  in  the  town,  that 
they  might  reward  him  according  to  his  works, 
then  they  would  give  "them  time  to  consider ; 
but  if  they  would  not  cast  him  to  them  over 
the  wall  of  IMansoul,  then  they  would  give 
them  none;  for,  said  they,  we  know  that  so 
long  as  Ill-pause  draws  breath  in  Mansoul,  all 
good  consideration  will  be  confounded  and 
uothing  but  mischief  will  come  thereon. 

Then  iJiabolus,  who  was  there  present,  be- 
ing loth  to  lose  his  Ill-pause,  because  he  was 
his  orator,  (and  yet  be  sure  he  had,  could  the 
captains  have  laid  their  fingers  on  him,)  was 
resolved  at  this  instant  to  give  them  answer  by 
himself;  but  then,  changing  Ijis  mind,  he 
commanded  the  then  lord  mayor,  the  Lord  In- 
credulity, to  do  it;  saying,  "My  lord,  do  you 
give  these  runagates  an  answer,  and  sjleak  out, 
tliat  Mansoul  may  hear  and  understand  you." 

So  Incredulity,  at  Diabolus's  command,  be- 
gan and  said,  "  Gentlemen,  you  have  here,  as 
we  do  behold,  to  the  disturbance  of  our  prince 
and  the  molestation  of  the  town  of  Mansoul, 


camped  against  it ;  but  from  whence  you  come 
we  will  not  know,  and  what  you  are  we  will 
not  believe.  Indeed,  you  tell  us  in  your  ter- 
rible speeches  that  you  have  this  authority 
from  Shaddai,  but  by  what  right  he  commands 
you  to  do  it,  of  that  we  shall  yet  be  ignorant. 

"  You  have  also,  by  the  authority  aforesaid, 
summoned  this  town  to  desert  her  lord,  and 
for  protection  to  yield  up  herself  to  the  great 
Shaddai,  your  King,  flatteringly  telling  her 
that  if  she  will  do  it,  he  will  pass  by  and  not 
charge  her  with  her  past  offences. 

"  Further,  you  have  also,  to  the  terror  of  the 
town  of  jMansoul,  threatened  with  great  and 
sore  destruction  to  punish  this  corporation  if 
she  consents  not  to  do  as  your  wills  would  have 
her. 

"Now,  captains,  from  whencesoever  you 
come,  and  though  your  designs  be  never  so 
right,  yet  know  ye  that  neither  my  Lord  Diab- 
olus,  nor  I  his  servant  Incredulity,  nor  yet 
our  brave  Mansoul,  doth  regard  either  your 
persons,  message,  or  the  King^that  you  say 
hath  sent  you.  His  power,  his  greatness,  his 
'vengeance  we  fear  not,  nor  will  we  yield  at  all 
to  your  summons. 

"  As  for  the  war  that  you  threaten  to  make 
upon  us,  we  must  therein  defend  ourselves  as 
well  as  we  can  ;  and  know  ye  that  we  are  not 
without  wherewithal  to  bid  defiance  to  you. 
And,  in  short,  for  I  will  not  be  tedious,  I  tell 
you  that  we  take  you  to  be  some  vagabond 
runagate  crew  that,  having  shaken  off"  all  obe- 
dience to  your  King,  have  gotten  together  in 
tumultuous  manner,  and  are  ranging  from 
place  to  place,  to  see  if,  through  the  flatteries 
you  are  skilled  to  make  on  the  one  side,  and 
threats  wherev/ith  you  think  to  fright  on  the 
other,  to  make  some  silly  town,  city,  or  coun- 
try to  desert  their  place  and  leave  it  to  you ; 
but  Mansoul  is  none  of  them. 

"  To  conclude,  we  dread  you  not,  we  fear  you 
not,  nor  will  we  obey  your  summons :  our  gates 
we  will  keep  shut  upon  you,  our  place  we  will 
keep  you  out  of;  nor  will  we  long  thus  suffer 
you  to  sit  down  before  us.  Our  people  must 
live  in  quiet;  your  appearance  doth  disturb 
them ;  wherefore  arise  with  bag  and  baggage 
and  begone,  or  we  will  let  fly  from  the  walls 
against  you." 

This  oration,  made  ly  old  incredulity,  was 
seconded  by  desperate  Will-be-will  in  words 
to  this  effect:  "Gentlemen,  w©  have  heard 
your  demands  and  the  noise  of  your  threats, 
and  we  have  heard  the  sound  of  your  summons ; 
but  we  fear  not  your  force,  we  I'egard  not  your 


THE  llnLY    WAR 


3S0 


tlireats,  bJt  will  still  abide  :is  you  louiul  us. 
And  we  command  you  that  in  three  days' 
time  you  ccitse  to  appear  in  these  parts,  or  you 
shall  know  what  it  is  once  to  dare  oiler  to 
rouse  the  lion  liiabolus  wlien  asleep  in  his 
town  of  Mansoul." 

The  recoriler,  whose  name  was  Forget-goml, 
he  also  added  iLs  foMoweth :  "Gentlenien,  my 
lonls,  as  you  see,  have  with  mild  and  jjentle 
words  ariHweretl  your  roui^li  and  anjjry  speeches; 
they  have  moreover,  in  my  hearinjr,  given  you 
leave  quietly  to  tlepart  as  you  came.  Wliere- 
fore  take  their  kindness  and  begone;  we  might 
have  come  out  with  force  upon  you.  and  have 
causwl  you  to  feel  tlie  dint  of  our  swords  ;  but 
as  we  love  ejusc  and  quiet  ourselvi^s,  so  we  love 
not  to  hurt  or  moh'st  others." 

Tlu'n  did  the  town  of  Mansoul  shout  for  joy, 
as  if,  by  Diabolus  and  his  crew,  some  great 
advantage  had  been  gotten  of  the  captains. 
They  also  ning  the  bells  and  made  merry,  and 
d;inee«l  upon  the  walls. 

Diabolus  also  returned  ttj  the  c:ustle,  and  the 
lord  niayor  and  rfx'order  to  their  place;  but 
the  Lord  Will-be-will  took  special  care  that 
the  gates  should  be  secured  with  d(»uble  guards, 
double  bolts,  and  double  Im-ks  and  bar».  And 
that  F^ar-gate  especially  might  the  better  be 
looked  to — for  that  was  the  g:itc  in  at  which 
the  King's  forces  sought  most  to  enter — the 
Lord  Will-be-will  made  one  old  Mr.  Prejudice 
(an  angr>*  and  ill-conditiontnl  fellow)  captain 
of  tho  ward  at  that  gate,  and  put  under  his 
power  sixty  men,  calleil  Deaf-men — men  ad- 
var.tagi>ous  for  that  service,  fora-mueh  as  they 
mattered  no  wonls  of  the  captains  nor  of  their 
snlfliere. 

Vow,  when  the  mptains  saw  the  answer  of 
:..c  great  onw,  that  they  could  not  get  an  he.nr- 
ing  from  the  old  native*  of  the  town,  and  that 
Mansoul  was  resolvetl  to  give  the  King's  army 
battle,  they  prepared  themselves  to  receive 
them  and  to  try  it  out  by  the  jmwer  of  the  arm. 
And  first  they  made  their  furcj-s  more  formi»l- 
able  against  Jiar-gate.  For  they  knew  that 
unlewt  they  could  iH'netrate  that  no  gixxl  could 
bo  done  upon  the  town.  This  <lone,  they  put 
Ujc  rest  of  their  men  in  their  places.  After 
which  they  gave  out  the  woni,  which  was, 
"  Ye  nuLHt  Ih!  l)orn  again."  Then  they  sounded 
the  truuipet ;  then  they  in  the  tnwn  ma<le  tluin 
answer  with  shout  against  shout,  charge  ngaintt 
charge,  and  so  tho  Ixittle  began.  Now  they  in 
the  town  had  planted  U|M>n  tho  tower  over 
Elar-ga'e  *wo  ^Trat  srun*.  the  one  calletl  Iligh- 
inin<i,anij  the  oth-r  ll'uily.     Undc  these  two 


guns  they  trusted  much ;  they  wi-re  cju-t  in  Uie 
castle  by  Diabolus's  founder,  whose  name  was 
Mr.  TutV-up,  and  mischievtuis  pieces  they  were. 
Hut  so  vigilant  and  watchful  when  the  t'a|>- 
tains  saw  them  were  they  that  though  some 
times  their  shot  would  go  by  their  ears  with  a 
whiz,  yet  they  did  them  no  harm.  Hy  these 
two  guns  the  townsfidk  made  no  question  but 
greatly  to  annoy  the  camp  of  .'^haildai  and  »vll 
enough  to  secure  the  gate,  but  they  luul  not 
much  cause  to  boast  of  what  execution  ther 
did,  jis  by  what  follows  will  bo  gatbereil. 

The  famous  Mansoul  had  also  some  other 
small  pieces  in  it,  of  the  which  they  nuide  use 
against  the  camp  of  Shaddai. 

They  from  the  camp  also  did  as  stoutly,  an! 
with  as  much  of  that  its  may,  in  truth,  be  ealb  <J 
valour  let  fly  as  fast  at  the  town  and  at  Yakx 
gate;  for  tliey  saw  that  unli-ss  they  could  brea* 
opeti  lOar-gate  it  w«)ulcl  be  but  in  vain  to  batter 
the  wall.  Now  the  King's  captains  had  brought 
with  them  several  slings  and  two  or  three  bat- 
tering-rams; with  their  slin^rs  therefore  they 
battere«l  the  houses  an<l  people  of  the  town, 
and  with  their  rams  they  sought  to  break  E.nr- 
gate  open. 

The  camp  and  the  town  had  several  skir- 
mishes and  brisk  encounters,  while  the  captain* 
with  their  engines  made  many  brave  attempts 
to  bre.ik  open  (tr  beat  down  the  tower  that  wan 
over  ICar-gate,  an«l  at  the  said  gate  to  make 
their  entnince.  lUit  Mansoul  st«HMl  it  out  so 
lustily,  through  the  nige  of  Diabolus,  the  val- 
our i»f  the  Lord  Will-be-will,  and  the  conduct 
of  old  Tncreclulily  the  njaycir,  ami  >fr.  Forget- 
g««od  the  recorder,  that  the  charge  ami  expense 
of  that  summer's  wars  (on  the  King's  nide) 
seemed  to  be  almost  ijuite  lost,  and  the  advan- 
tage to  return  to  Mansoul.  Hut  when  the 
captninH  saw  how  it  was  they  made  a  fair  re- 
treat, and  entrenched  themselves  in  their 
winter  quarters.  Now,  in  this  war,  yeu  nuHt 
neetls  think,  there  was  much  loss  on  Ixdh  sides, 
of  which  be  plea.sed  to  accept  of  thii  brief  ac- 
count fallowing. 

The  King's  captains,  when   they  uiarclie«i 
from  the  court  to  come  up  against  Mansoul  to 
war,  as  they  tame  crossing  over  the  •    •■•  •• 
they  ha(t{N>ne<l  to  light  upon  three  y- 

!  a  n>iii<|  t  :  i  r 

le,  and  ni'  ^'H 

to  ap|»ranince.     Their  numi*s  were,  .Mr.  1  r«di- 
tion,  Mr,  Human-wisdom,  and  Mr.  Man's- in- 
vention.    So  ther  came  U|»  to  the  niptaim*  and 
•'"       1  their  service*  to  Shaihlai.     Tho  cap- 
II  told  them  of  their  design,  nod  bid 


390 


BUNYAN'S  COMPLETE   WORKS. 


tliem  not  to  be  rash  in  their  offers ;  but  the 
young  men  told  them  they  had  considered  the 
thing  before,  and  that,  hearing  they  were  upon 
their  march  for  such  a  design,  came  hither  on 
purpose  to  meet  them,  that  they  might  be 
listed  under  their  excellencies.  Then  Captain 
Boanerges,  for  that  they  were  men  of  courage, 
listed  them  into  his  company,  and  so  away  they 
went  to  the  1\'ar. 

N'ow,  when  the  war  was  begun,  in  one  of 
tl);?  briskest  skirmishes,  so  it  was  that  a  com- 
pany  of  the  Lord  Will-be-will's  men  sallied 
out  of  the  sally-port  or  postern  of  the  town, 
and  fell  in  upon  the  rear  of  Captain  Boaner- 
ges' men,  where  these  three  fellows  happened 
to  be ;  so  they  took  them  prisoners  and  away 
they  carried  them  into  the  town,  where  they 
had  not  laid  long  in  durance  but  it  began  to  be 
noised  about  the  streets  of  the  town  what  three 
notable  prisoners  the  Lord  Will-be-will's  men 
had  taken  and  brought  in  prisoners  out  of  the 
camp  of  Shaddai.  At  length  tidings  thereof 
was  carried  to  Diabolus  to  the  castle — to  wit, 
what  my  Lord  "Will-be-will's  men  had  done, 
and  whom  they  had  taken  prisoners. 

Then  Diabolus  called  for  Will-be-will  to 
know  the  certainty  of  this  matter.  So  he 
asked  him  and  he  told  him  ;  then  did  the  giant 
send  for  the  prisoners,  and,  when  they  were 
come,  demanded  of  them  who  they  were, 
wlience  they  came,  and  what  they  did  in  the 
camp  of  Shaddai?  and  they  told  him.  Then 
he  sent  them  to  ward  again.  Not  many  days 
after  he  sent  for  them  to  him  again,  and  then 
asked  them  if  they  would  be  willing  to  serve 
him  against  their  fonner  captains?  They  then 
told  him  tliat  they  did  not  so  much  live  by 
religion  as  by  the  fates  of  fortune,  and  that, 
since  his  lordship  was  willing  to  entertain 
them,  they  should  be  willing  to  serve  him. 

Now  while  things  were  thus  in  hand  there 
was  one  Captain  Anything,  a  great  doer  in  the 
town  of  iMansoul,  and  to  this  Captain  Any- 
thing did  Diabolus  send  these  men,  with  a 
note  under  his  hand  to  receive  them  into  his 
company;  the  contents  of  which  letter  were 
ihus : 

"  Anything,  my  darling,  the  three  men  that 
arc  the  bearers  of  this  letter  have  a  desire  to 
seive  me  in  the  war,  nor  know  I  better  to 
whose  conduct  to  commit  them  than  to  thine. 
Receive  them,  therefore,  in  my  name,  and  as 
neeu  snail  require  make  use  of  them  against 
Shaddai  and  his  men.  Farewell."  So  they 
came,  and  he  received  them,  and  he  made 
two  of  them  sergeants,  but  he  made  Mr.  Man's- 


invention  his  ancient-bearei.     But  thus  macb 
for  this,  and  now  to  return  to  ^he  camp. 

They  of  the  camp  did  also  some  execution 
upon  the  town ;  they  did  beat  down  the  roof 
of  the  old  lord  mayor's  house,  and  so  laid  him 
more  oj^en  than  he  was  before.  They  had 
almost  with  a  sling  slain  my  Lord  Will-be-will 
outright,  but  he  made  a  shift  to  recover  again. 
But  they  made  a  notable  slaughter  among  the 
aldermen,  for  with  one  only  shot  they  cut  off 
six  of  them —  to  wit,  Mr.  Swearing,  Mr.  Whor  • 
ing,  Mr.  Fury,  Mr.  Stand-to-lies,  Mr.  Drunk- 
enness, and  Mr.  Cheating. 

They  also  dismounted  the  two  guns  that 
stood  upon  the  tower  over  Ear-gate,  and  laid 
them  flat  in  the  dirt.  I  told  you  before  that 
the  King's  noble  captains  had  drawn  off  to 
their  winter  quarters,  and  had  there  entrenched 
themselves  and  their  carriages,  so  as,  with  the 
best  advantage  to  their  King  and  the  gr'eatest 
annoyance  to  the  enemy,  they  might  give  sea- 
sonable and  warm  alarms  to  the  town  of  Man- 
soul.  And  this  design  of  them  did  so  hit 
that,  I  may  say,  they  did  almost  what  they 
would  to  the  molestation  of  the  corporation. 

For  now  could  not  Mansoul  sleep  securely 
as  before,  nor  could  they  now  go  to  their  de- 
baucheries with  that  quietness  as  in  times  past. 
For  they  had  from  the  camp  of  Shaddai  such 
frequent,  warm,  and  terrifying  alarms,  first  at 
one  gate,  and  then  at  another,  and  again  at  all 
the  gates  at  once,  that  they  were  broken  as  to 
former  peace.  Yea,  they  had  their  alarms  so 
frequently,  and  that  when  the  nights  were  at 
longest,  the  weather  coldest,  and  so  conse- 
quently the  season  most  unseasonable,  that 
that  winter  was  to  the  town  of  Mansoul  a  win- 
ter by  itself.  Sometimes  the  trumpets  would 
sound,  and  sometimes  the  slings  would  whirl 
the  stones  into  the  town.  Sometimes  ten  thou- 
sand of  the  King's  soldiers  would  be  running 
round  the  walls  of  Mansoul  at  midnight,  shout- 
ing and  lifting  up  the  voice  for  the  battle. 
Sometimes,  again,  some  of  them  in  the  town 
would  be  wounded,  and  their  crj'  and  lament- 
able voice  would  be  heard,  to  the  great  moles- 
tation of  the  now  languishing  town  of  Man- 
soul. Yea,  so  distressed  with  those  that  laid 
siege  against  them  were  they  that  I  dare  say 
Diabolus  their  king  had  in  the»e  days  his  rest 
much  broken. 

In  these  days,  as  I  was  informed,  new 
thoughts — and  thoughts  that  began  to  run 
counter  one  to  another — began  to  possess  the 
minds  of  the  men  of  the  town  of  Mansoul 
Some  would  say,  "  There  is  no  living  tiius  '^ 


THE  HOLY   WAR. 


391 


Others  would  then  reply,  "This  will  be  over 
fihurtly."  Then  would  a  third  stand  up  and 
answer, '"  Let  us  turn  to  the  King  Shadihii,  and 
bo  put  an  end  to  these  troubles."  And  a  fourth 
would  come  in  with  a  fear,  saying,  "  I  d<»ubt 
he  will  not  receive  us."  The  old  gt-ntlenian, 
too,  the  recorder,  that  was  ao  before  Diabolus 
t04ik  Mansoul,  he  also  beg:tn  to  talk  aloud ; 
ami  his  words  were  now  to  the  town  of  Man- 
*ouI  iLH  if  they  were  great  claps  of  thunder. 
No  noise  now  so  terrible  to  Maiisoul  as  wjt* 
his  with  the  noi<e  of  the  soldiers  and  shout- 
ings of  the  captains. 

Also  things  began  to  grow  scarce  in  Alan- 
soul,  now  the  things  that  her  soul  luste<l  after 
were  departing  from  her.  Upon  all  her  pleas- 
ant things  there  w;is  a  bla^t  and  burning  in- 
stead of  beauty.  Wrinkles  now  and  some 
sliows  of  the  shadow  of  death  were  upon  tiu; 
inhabitants  of  Mansoul.  .\nd  now,  oh  how 
glatl  would  Mansoul  ha\t>  been  to  have  en- 
joyed quietni^s  and  sjitisfaclion  of  mind, 
though  joined  with  the  meanest  condition  in 
the  worhl ! 

The  captains  also,  in  the  depth  of  the  winter, 
did  send  by  the  mouth  of  lioanerges'  trumpeter 
a  sumn\ons  to  Mansoul  to  yiehl  up  herself  to 
the  King,  the  great  King  Shaddai.  They  said 
it  onei»,  and  twice,  and  thrice;  not  knowing 
but  that  at  somptimes  tliere  might  be  in  Man- 
soul S4»me  willingni-jts  to  surrender  up  them- 
selvi-M  unto  him,  might  they  but  have  the 
colour  of  aji  invitation  to  do  it  under.  Yea, 
80  far  as  I  could  gather,  the  town  had  been 
surrendered  up  to  them  before  now  had  it  not 
l>een  for  the  opposition  of  oUl  Incredulity  and 
the  fickleness  of  the  thoughts  of  my  Lonl 
Will-be-will.  Dialiolus  also  began  to  rave, 
wherefore  Mansoul  .ns  fo  yielding  was  not  yet 
all  of  one  mind;  tl  'y  still  lay  di.s- 

trf*.sed  under  these  ^      _  ,;  tears. 

I  tolil  you  but  now  that  they  of  the  King's 
«rmy  had  tliLs  winter  sent  three  times  to^Ian- 
•oul  to  submit  herself. 

Ths  firnt  lime  the  trumiteter  went  he  went 
with  worils  of  peace,  telling  them  that  the 
captain*  the  noble  captains  of  .Shaddai,  <liil 
pity  an  .  Vcwail  the  misery  of  the  now  perl«h- 
ing  town  of  ManBoul,  and  were  troubled  to  sco 
them  so  much  at  a  .ntand  in  the  way  of^their 
own  deliverance.  He  said,  njoreover,  that  the 
■  im  tell  them  that  if  now  |K»or 
V  .  hundtle  hiT.-elf  and  turn,  her 

former  n  ixiiions  and  miwt  notoriou.s  trea- 
toxi»  •ihould  by  their  merciful  King  be  for- 
given   ibcin,  jreo,   and    forguttrn    too.    And 


having  bid  them  i«ew;iie  luat  imy  n<jod  not 
in  their  own  way,  that  they  opposeil  not  them- 
selves, nor  made  themselves  their  own  l<isera, 
he  returned  again  into  the  camp. 

The  second  time  the  trumpeter  went  he  did 
treat  thcin  a  little  roughly.  For  after  bound- 
ing the  trumpet,  he  told  them  that  their  con- 
tinuing in  their  rebellion  did  but  chafe  and 
heat  the  spirit  (»f  the  captains,  and  that  they 
were  resolveil  to  make  a  conipii'>I  of  .Mansoul 
or  to  lay  their  bones  before  the  toMu-walls. 

lie  Went  a^^ain  the  third  time,  anil  «l<'ult  nilli 
them  yet  nion  roughly,  t4lling  them  that  n<»w, 
since  they  had  been  so  horribly  profane,  he  did 
not  certainly  know  whether  the  captains  were 
inclined  to  mercy  or  judgment;  only,  said  he. 
they  commanded  me  to  give  you  a  >ummoti-<  to 
open  the  gates  unto  them.  S<i  he  returned  and 
went  into  the  camp. 

These  three  summons,  and  esiwcially  the  two 
last,  did  so  distress  the  town  that  they  pn-sently 
called  a  consultation,  the  result  of  which  wso* 
this:  that  my  Lortl  Will-be-will  shouhl  go  up 
to  Kar-gate,  and  tliere  with  sound  of  trumpet 
call  to  the  captains  of  the  camp  for  a  parley. 
Well,  the  Lonl  Will-be-will  sounded  upon  the 
wall,  so  the  eai>tains  lame  up  in  their  harm^"*, 
with  their  ten  thousands  at  their  feet.  The 
townsmen  then  told  the  caplain.s  that  they  had 
heard  and  considered  their  summons,  and  would 
come  t«>aii  agreement  with  them,  and  with  t;. 
King  Shaddai,  upon  such  certain  terms,  an ; 
and  pro|)ositions  as,  with  and  by  the  order  of 
their  prince,  they  to  them  were  upiKiintiHl  to 
pro|>ound — to  wit,  they  would  agree  ujKjn  these 
grounds  to  be  one  people  with  them: 

"L  If  that  those  of  their  own  company,  as 
the  new  lonl  mayor  and  their  Mr.  Korgel- 
gofnl,  with  their  bnive  Lord  Will-be-will, 
might  under  Shaddai  be  still  the  gtivernors  of 
the  town,  castle,  and  gates  of  Man.»oul. 

"2.  Provided  that  no  man  that  now  ser\'etli 
under  their  great  giant  Diaboluii  Ix-  by  Shaddai 
cjtst  out  of  house,  harbour,  or  the  freedom  that 
he  hath  hitherto  enjoyed  in  the  famous  town 
of  Mansoul. 

"3.  That  it  shall  be  grante<l  ■ 
of  the  town  of  Mansoul  shall  <  ^ 
their  rightM  and   privileges— to  wit,  «uch  ar 
have  formerly  been  grantcil  them,  and  that 
they   have    long    lived    in    the   enjoyment   of, 
under  the  rei;:n  of  ;'  ' 

now  is  and  long  ha-^  • 

great  defender. 

"4.  That  no  new  law,  ofliccr,  or  exiTutioner 
of  law  or  otiice  shall   haTe  any  power  over 


^92 


B  UN Y All's  COMPLETE   WORKS. 


them    without    their    own    choice    and   con- 
sent." 

These  he  our  propositions  or  conditions  of 
peace,  and  upon  these  terms,  said  they,  we 
will  submit  to  your  king. 

But  when  the  captains  had  heard  this  weak 
and  feeble  offer  of  the  town  of  Mansoul,  and 
their  high  and  bold  demands,  they  made  to 
them  again  by  their  noble  captain,  the  Cap- 
tain Boanerges,  this  speech  following : 

"  0  ye  inhabitants  of  the  town  of  Mansoul ! 
wlien  I  heard  your  trumpet  sounded  for  a 
parley  with  us  I  can  truly  say  I  was  glad;  but 
when  you  said  you  were  willing  to  submit 
yourselves  to  your  King  and  Lord,  then  I  was 
yet  more  glad ;  but  when,  by  your  silly  provi- 
soes and  foolish  cavils,  you  lay  the  stumbling- 
block  of  your  iniquity  before  your  own  faces, 
then  was  my  gladness  turned  into  sorrows,  and 
■^v  hopeful  beginnings  of  your  return  into 
languishing,  fainting  fears. 

"I  count  that  old  Ill-pause,  the  ancient 
enemy  of  Mansoul,  did  draw  up  those  pro- 
^josals  that  now  you  present  us  Avith  as  terms 
of  an  agreement,  but  they  deserve  not  to  be 
admitted  to  sound  in  the  ear  of  any  man  that 
pretends  to  have  service  for  Shaddai.  We  do 
therefore  jointly,  and  that  with  the  highest 
disdain,  refuse  and  reject  such  things  as  the 
greatest  of  iniquities. 

"But,  O  Mansoul,  if  you  Avill  give  your- 
selves into  our  hands,  or  rather  into  the  hands 
of  our  King,  and  will  trust  him  to  make  such 
terms  with  and  for  you  as  shall  seem  good  in 
his  eyes,  (and  I  dare  say  they  shall  be  such  as 
you  shall  find  to  be  most  profitable  to  you,) 
then  we  will  receive  you  and  be  at  peace  with 
you;  but  if  you  like  not  to  trust  yourselves  in 
the  arms  of  Shaddai  our  King,  then  things  are 
but  where  they  were  before,  and  we  know  also 
what  we  have  to  do." 

Then  cried  out  old  Incredulity,  the  lord 
mayor^  and  said,  "And  who,  being  out  of  the 
hands  of  their  enemies,  as  you  see  we  are  now, 
will  be  so  foolish  as  to  put  the  staff  out  of  their 
own  hands  into  the  hands  of  they  know  not 
vvho?  I,  for  my  part,  will  never  yield  to  so 
unlimited  a  proposition.  Do  we  know  the 
manner  and  temper  of  their  King  ?  It  is  said 
by  some  that  he  will  be  angry  with  his  sub- 
jects if  but  the  breadth  of  an  hair  they  chance 
to  step  out  of  the  way.  And  of  others  that  he 
requireth  of  them  much  more  than  they  can 
perform.  Wherefore  it  seems,  0  Mansoul,  to 
be  thy  wisdom  to  take  good  heed  what  thou 
dcst  in  this  matter;  for  if  you  once  yield  you 


give  up  yourselves  to  another,  and  so  you  are 
no  more  your  own!  Wherefore,  to  give  up 
yourselves  to  an  unlimited  power  is  the  great- 
est folly  in  the  world,  for  now  you  indeed  may 
repent,  but  can  never  justly  complain.  But 
do  you  indeed  know",  when  you  are  his,  which 
of  you  he  will  kill  and  which  of  you  he  will 
save  alive,  or  whether  he  will  not  cut  off  every 
one  of  us,  and  send  out  of  his  own  country 
another  new  people  and  cause  them  to  inhabit 
this  town?" 

This  speech  of  the  lord  mayor  undid  all, 
and  threw  flat  to  the  ground  their  hopes  of  a  n 
accord;  wherefore  the  captains  returned  to 
their  trenches,  to  their  tents,  and  to  their  men 
as  they  were,  and  the  mayor  to  the  castle  and 
to  his  king. 

Kow  Diabolus  had  waited  for  his  return,  for 
he  had  heard  that  they  had  been  at  their 
points.  So  when  he  was  come  into  the  cham- 
ber of  state,  Diabolus  saluted  him  with,  "  Wel- 
come, my  lord ;  how  went  matters  betwixt  you 
to-day?"  So  the  Lord  Incredulity  (with  a  low 
congee)  told  him  the  whole  matter,  saying, 
"  Thus  and  thus  said  the  captains  of  Shaddai, 
and  thus  said  I."  The  which  when  it  was  told 
to  Diabolus,  he  was  very  glad  to  hear  it,  and 
said,  "  My  lord  mayor,  my  faithful  Incredul- 
ity, I  have  proved  thy  fidelity  above  ten  times 
already,  but  never  yet  found  thee  false.  I  do 
promise  thee,  if  we  rub  over  this  brunt,  to 
prefer  thee  to  a  place  of  honour,  a  place  far 
better  than  to  be  lord  mayor  of  Mansoul.  I 
will  make  thee  my  universal  deputy/,  and 
thou  shalt,  next  to  me,  have  all  nations 
under  thy  hand;  yea,  and  thou  shalt  lay 
hands  upon  them  that  they  may  not  resist 
thee ;  nor  shall  any  of  our  vassals  walk  more 
at  liberty,  but  those  that  shall  be  content  to 
walk  in  thy  fetters." 

Now  came  the  lord  mayor  out  from  Diab- 
olus as  if  he  had  obtained  a  favour  indeed ; 
wherefore  to  his  habitation  he  goes  in  great 
state,  and  thinks  to  feed  himself  well  enough 
with  hopes  until  the  time  came  that  his  great- 
ness should  be  enlarged. 

But  now,  though  the  lord  mayor  and  Diab- 
olus did  thus  well  agree,  yet  this  repulse  to 
the  brave  captains  put  Mansoul  into  a  mu- 
tiny.- For  while  old  Incredulity  went  into  the 
castle  to  congratulate  his  lord  with  Avhat  had 
passed,  the  old  lord  mayor  that  was  so  before 
Diabolus  came  to  the  town — to  wit,  my  Lord 
Understanding  and  the  old  recoi-der,  Mr.  Con- 
science— getting  intelligence  of  what  had 
passed  at  Ear-gate,  (for  you  must  know  that 


THE  HOLY    WAR. 


393 


they  might  not  be  sulTered  to  be  at  that  de- 
bate, lest  they  should  then  have  ututinii-d  for 
the  captuiiis;)  but  I  sjiy  they  got  intelligence 
what  hail  jnunsed  there,  and  were  much  con- 
cerned therewith ;  wherefore  they,  getting 
Bonie  of  the  town  togetlier,  began  to  possess 
them  with  the  reasonablrness  of  the  noble 
captains'  demands,  and  with  the  bad  conse- 
quences that  would  follow  u|>on  the  speech 
of  old  Incretlulity,  the  lord  mayor— to  wit, 
how  little  reverence  lie  slmwi-d  therein,  either 
to  the  captains  or  to  their  King,  also  liow  he 
implicitly  cliarge«l  them  witli  unfaitlifulncss 
and  treachery ;  for  what  less,  quoth  they, 
could  be  made  of  his  words  when  he  snid  he 
would  not  yield  to  their  propositions,  and 
adtled,  moreover,  n  supposition  that  he  would 
destroy  ilh  when  before  he  had  sent  us  word 
tliat  he  would  show  us  mercy?  The  multi- 
tude, being  now  possessed  with  the  conviction 
of  the  evil  that  old  Incredulity  had  done,  began 
to  run  ti>gether  by  companies  in  all  places  and 
in  every  corner  of  flic  streets  of  Mansoul ;  and 
first  they  brgan  to  mutter,  then  to  talk  openly, 
and  after  that  they  run  tt)  and  fro,  and  cried 
as  they  run,  '*  O  the  brave  captains  of  8had- 
dai !  would  we  were  under  the  government  of 
tlie  captains  and  of  Shaddai  their  King." 
When  the  lord  mayor  had  intelligence  that 
.Ma'is«)ul  was  in  an  uproar,  down  he  comes*  to 
appease  the  pe<»ple,  and  thought  to  have 
quashed  their  heat  with  the  bigness  and  the 
show  fif  his  countenanre.  Hut  when  they  saw 
him,  they  came  running  upon  him,  and  had 
doubtle«s  done  him  a  mischief  had  he  not 
betaken  himself  to  home.  However,  they 
itrongly  assaulted  the  house  where  he  was, 
to  have  pulled  it  down  about  his  ears,  but 
the  place  was  too  strong;  so  they  failed  of 
that.  S)  he,  taking  some  counige,  addressed 
himself  out  a  window  {•>  thf  i-.j.!.'  in  this 
manner: 

"Ctentlemen,  what  i^  lu.  1..1-...1  nni.  imn- 
is  here  such  an  uproar  t»>-day  ?" 

Then  answere»l  n>y  Lord  Understanding: 
■  It  i.H  evi-n  In-cause  that  thou  and  thy  master 
have  carrit-tl  it  not  rightly  and  as  you  should 
to  the  captains  of  Shaddai ;  for  in  three  things 
yon  arc  faulty :  Fir«t,  in  that  you  would  not 
let  Mr.  Conscience  and  myself  be  at  the  hear- 
ing of  your  dirtcourse.  Secondly,  in  that  you 
proj>oundcd  such  terms  of  |)eacc  to  the  C4ip- 
ta'ns  that  by  no  means  could  be  granted 
UnlcM  they  had  intended  that  their  .^haddai 
ttioubl  have  Ix-en  only  a  titular  prince,  and 
that  Man>H>ul  should  still  have  had  power,  by 


law,  to  have  lived  in  ail  le\V(im.<s  and  vanity 
before  him.  and  so,  by  con.se«juence,  Diab- 
olus  should  still  here  be  king  in  j>o\ver,  and 
the  other  only  king  in  name.  Thirdly,  for 
that  thou  ditUi  thyself,  aft«r  the  captains  had 
showed  us  upon  what  conditions  tliey  would 
have  received  us  to  mercy,  even  undo  all 
again  with  thy  unsavoury,  and  unscasonab'.e. 
and  ungodly  spi'ech." 

When  old  Incredulity  had  heanl  this-peoch. 
he  crictl  out,  "  Tria<on !  trea<on !  To  your 
arms,  to  your  arms.  ()  ye  trusty  frirntU  of 
Diabolus  in  .Man^oul  I" 

Uiulerntaniling.  "Sir,  you  may  put  upon  tOf 
words  what  meaning  you  plejfe,  but  I  am  sure 
that  the  captains  of  such  an  high  Lord  as 
theirs  is  deserved  a  bvtter  treatment  at  your 
hands." 

Then  said  old  Incredulity,  '"This  is  l)ut  little 
better.  Ihit,  sir,  tpioth  he,  what  I  spake,  I 
spake  for  my  prince,  for  his  government,  and 
the  quieting  of  the  people,  whom  by  your  un- 
lawful actions  you  have  this  day  set  to  mutiny 
against  us." 

Then  replied  the  old  recorder,  whwe  namo 
wius  Mr.  Conscience,  and  said,  "Sir,  you  ought 
not  thus  to  retort  upon  what  my  I^ord  Under- 
standing hath  said.  It  is  evident  enough  that 
he  hath  spoken  the  truth,  and  that  you  are  an 
enemy  to  Mansoul ;  be  convinced  then  of  the 
evil  of  your  saucy  and  malajtert  language,  and 
of  the  grief  that  you  have  put  the  captains  to; 
yea,  and  of  the  damages  that  you  have  done  to 
Mansoul  thereby.  Had  you  accepte«l  of  the 
conditions,  the  sound  of  the  trumi>ct  and  the 
alarm  of  war  had  now  ceased  about  the  town 
of  Mansoul ;  but  that  dreadful  sound  abides, 
and  your  want  of  wisdom  in  your  speech  has 
been  the  cause  of  it." 

Then  sjiid  old  Incredulity,  "Sir,  if  I  live  I 
will  «lo  your  errand  to  l)iaboliLs,  and  then  you 
shall  have  an  answer  to  your  words.  M<>:ui> 
while  we  will  seek  the  good  of  the  town,  and 
not  ask  counsel  of  you." 

L'ndtr»tanilinij,  "Sir,  your  prince  an<l  yoii 
are  Ixith  foreigners  to  Mansoul,  and  not  the 
natives  thereof.  And  who  can  tell  but  that 
when  you  have  brought  us  into  greater  straits 
(when  you  also  shall  sec  that  younwlvt>s  can 
be  safe  by  no  other  means  than  by  flight;  you 
may  leave  us  and  shift  for  youn»iUfs,  or  sot 
Us  on  hre  and  go  awjiy  in  ti.  ^  by  llio 

light  of  the  burning,  ami  -  incur 

ruins." 

Incraluliiy.  "Sir,  you  forget  that  you  are 
under  a  governor,  and  that  you  ought  to  do* 


394 


BUNYAN'S  COMPLETE   WORKS. 


mean  yourself  like  a  subject;  and  knew  ye 
when  my  lord  the  king  shall  hear  of  this  day's 
work  he  will  give  you  but  little  thanks  for 
your  labour." 

Now,  while  these  gentlemen  were  thus  in 
their  chiding  words,  down  comes  from  the 
walls  and  gates  of  the  town  the  Lord  Will-be- 
will,  Mr.  Prejudice,  old  Ill-pause,  and  several 
OJ  the  new-made  aldermen  and  burgesses,  and 
they  asked  the  rea.son  of  the  hubbub  and  tu- 
mult. And  with  that  every  man  began  to  tell 
his  own  tale,  so  that  nothing  could  be  heard 
distinctly.  Then  was  a  silence  commanded, 
and  the  old  fox  Incredulity  began  to  speak. 
"My  lord,"  quoth  he,  "here  are  a  couple  of 
peevish  gentlemen  that  have,  as  a  fruit  of  their 
dispositions,  and,  as  I  fear,  through  the  advice 
of  one  Mr.  Discontent,  tumultuously  gathered 
this  company  against  me  this  day,  and  also 
attempted  to  run  the  town  into  acts  of  rebellion 
against  our  prince." 

Then  stood  up  all  the  Diabolouians  that 
were  2^i"esent  and  affirmed  these  things  to  be 
true. 

Now,  when  they  that  took  part  with  my 
Lord  Understanding  and  with  Mr.  Conscience 
perceived  that  they  were  like  to  come  to  the 
worst,  for  that  force  and  power  were  on  the 
other  side,  they  came  in  for  their  helj^  and  re- 
lief, so  a  great  company  was  on  both  sides. 
Then  they  on  Incredulity's  side  would  have 
had  the  two  old  gentlemen  presently  away  to 
prison,  but  they  on  the  other  side  said  they 
6hould  not.  Then  they  began  to  cry  up  parties 
again ;  the  Diabolouians  cried  up  old  Incre- 
dulity, Forget-good,  the  new  aldermen,  and 
their  great  one  Diabolus ;  and  the  other  party, 
they  as  fast  cried  up  Shaddai,  the  captains,  his 
laws,  their  mercifulness,  and  applauded  their 
conditions  and  ways.  Thus  the  bickerment 
went  a  while ;  at  last  they  passed  from  words 
to  blows,  and  now  there  were  knocks  on  both 
sides.  The  good  old  gentleman  Mr.  Con- 
science was  knocked  down  twice  by  one  of  the 
Diabolonians,  whose  name  was  Mr.  Benumb- 
ing. And  my  Lord  Understanding  had  like 
to  have  been  slain  with  an  harquebus,  but  that 
he  that  had  shot  wanted  to  take  his  aim  right. 
Nor  did  the  other  side  wholly  escape,  for  there 
was  one  Mr.  Eash-head,  a  Diabolonian,  that 
had  his  brains  beaten  out  by  Mr.  Mind,  the 
Lord  Will-be-will's  servant ;  and  it  made  me 
laugh  to  see  how  old  Mr.  Prejudice  was  kicked 
and  tumbled  about  in  the  dirt.  For  though 
a  while  since  he  was  made  captain  of  a  com- 
pany of  the  Diabolonians,  to  the  hurt  and 


damage  of  the  town,  yet  now  .Ley  had  got  him 
under  their  feet,  and  I  will  assure  you  he  had, 
by  some  of  the  Lord  Understanding's  party, 
his  crown  soundly  cracked  to  boot.  Mr.  Any- 
thing also,  he  became  a  brisk  man  in  the  broil, 
but  both  sides  were  against  him  because  he 
was  true  to  none.  Yet  he  had,  for  his  mala- 
pertness,  one  of  his  legs  broken,  and  he  that 
did  it  wished  it  had  been  his  neck.  Much 
harm  more  was  done  on  both  sides ;  but  this 
must  not  be  forgotten :  it  was  now  a  wonder  to 
see  my  Lord  Will-be-will  so  indifferent  as  he 
was ;  he  did  not  seem  to  take  one  side  more 
than  another,  only  it  was  i:)erceived  that  he 
smiled  to  see  how  old  Prejudice  was  tumbled 
up  and  down  in  the  dirt.  Also  when  Captain 
Anything  came  halting  up  before  him,  he 
seemed  to  take  but  little  notice  of  him. 

Now  when  the  uproar  was  over,  Diabolus 
sends  for  my  Lord  Understanding  and  Mr. 
Conscience,  and  claps  them  both  up  in  jirison, 
as  the  ringleaders  and  managers  of  this  most 
heavy  riotous  rout  in  Mansbul.  Now  the  town 
began  to  be  quiet  again  and  the  prisoners  were 
used  hardly;  yea,  he  thought  to  have  made 
them  away,  but  that  the  present  juncture  did 
not  serve  for  that  purpose,  for  that  war  was  in 
all  their  gates. 

But  let  us  return  again  to  our  story.  The 
captains,  when  they  were  gone  back  from  the 
gate  and  were  come  into  the  camp  again,  called 
a  council  of  war  to  consult  what  was  further 
for  them  to  do.  Now  some  said.  Let's  go  up 
presently  and  fall  upon  the  town,  but  the  great- 
est part  thought  rather  better  it  would  be  to 
give  them  another  summons  to  yield ;  and  the 
reason  why  they  thought  this  to  be  best  was, 
because  that,  so  far  as  could  be  perceived,  the 
town  of  Mansoul  now  was  more  inclinable  than 
heretofore.  And  if,  said  they,  while  some  of 
them  are  in  a  way  of  inclination  we  should  by 
ruggedness  give  them  distaste,  we  may  set 
them  further  from  closing  'with  our  summons 
than  we  would  be  willing  they  should. 

Wherefore  to  this  advice  they  agreed,  and 
called  a  trumpeter,  put  words  into  his  mouth, 
set  him  his  time,  and  bid  him  God  speed. 
Well,  many  hours  were  not  expired  before  the 
trumpeter  addressed  himself  to  his  joiirney. 
Wherefore,  coming  up  to  the  wall  of  che  town, 
he  steereth  his  course  to  Ear-gaLe  and  there 
sounded  as  he  was  commanded.  They  then 
that  were  within  came  out  to  see  what  was  the 
matter,  and  the  trumpeter  made  them  this 
sijeech  following: 

"O  hard-hearted  and  deplorable  town  of 


THE  HOLY    WAli 


395 


Maiisuu;;   iiiiw   uui^  wilt  tiHui  l«ive  tliy  .sinful, 

tiful  siiiipliiiiy,  aiiul  ye  fouls  deliglit  in  ymir 
scorning?  As  yet  dt^pisc  you  the  oilers  of 
IK-ace  and  deliverance?  As  yet  will  ye  iiefuse 
tiie  {i^oldeii  oflers  of  Sliaddui.  and  tru>t  to  the 
lii's  and  fulsehomis  of  Dialiolus?  Think  you, 
when  Shaddni  sliould  have  conquered  you, 
ihtrt  the  renienthrancc  of  these  your  carriages 
to*vards  him  will  yiehl  you  peace  and  conifort, 
or  that  by  rnlllini;  lanj;uaj?e  you  can  make  him 
afraid  as  a  grasshopper?  Doth  he  entreat  you 
for  fearof  you?  Do  you  think  y<ju  arestronger 
than  he?  I..4M»k  to  the  heavens,  and  behold 
iiid  consider  the  stars,  how  high  are  they? 
I  'ar.  you  st<»p  the  sun  from  running  its  course, 
:iiid  hinder  the  m<H>n  from  giving  her  light? 
fan  you  count  the  number  of  the  stars,  or  stay 
t]io  liottU*s  of  heaven?  Can" you  call  for  the 
w;it.  i-H  of  the  sea,  and  ciiuse  them  to  cover  the 
t'.irc  of  the  ground?  Can  you  behold  every 
lie  that  is  proud,  and  abase  him,  and  bind 
iheir  faces  in  secret?  Yet  these  are  some  of 
the  works  of  our  King,  iu  whose  name,  this 
day,  we  come  up  unto  you,  that  you  may  be 
brou.;ht  under  his  authority.  In  his  name, 
therefore,  I  summon  you  again  to  yield  up 
yourselvi>s  to  his  captains." 

At  thus  summons  the  Mansoulians  seemed  to 
In*  at  a  stand,  and  knew  not  what  answer  to 
make.  Wherefore  Diabolus  forthwith  a|)- 
p<  .ir.d,  and  t<M)k  upon  him  to  do  it  himself; 
and  thus  he  begins,  but  turns  his  speech  to 
them  of  ^lansoul. 

"  (lentlemen,"  (pioth  he,  "ami  my  faithful 
-ubjectA,  if  it  Im  true  what  this  summoncr  hath 
?aid  concerning  the  greatness  of  their  King, 
by  his  terror  you  will  always  be  kept  in  bond- 
a.'e,  and  so  be  made  to  sneak;  yea,  how  can 
;.ou  now,  though  he  is  at  a  distance,  endure 
to  think  of  such  a  mighty  one?  And  if  not 
to  think  of  him  while  at  u  distance,  how  can 
you  endure  to  bo  in  his  presence?  I,  your 
prince,  am  familiar  with  you,  and  you  may 
play  with  me  jw  you  would  with  a  griLsshopper. 
Consider,  therefore,  what  is  for  your  profit, 
a:  J  remember  the  immunities  that  I  have 
granted  you. 

'  I-':irther,  if  all  be  true  that  this  man  hath 

~.iid,  how  comest  it  to  pa.ss  that  tbo  subjects  of 

-      'lai  arc  so  enslaved  in  all  places  where 

•nic?     None  in  tlic  Universe  so  unhappy 

x-  "    i  ujion  as  they. 

'■ '  i  .1.     Wouhl  thou  wert 

ui   id    leave  mu   iis    I  am  loth  to   leave 

:     Hut  consider,  I  say,  the  ball  is  yet  at 

ihv  foot;  liUrty  you  have,  if  you  kuow  bow  to 


use  it;  yea,  a  km;.:  you  ii.ivi-  tun,  ii  ynu  ean  tell 
how  to  love  and  obey  him." 

l'l>on  this  speech  the  town  of  Mansoul  did 
again  harden  their  hearts  yet  more  against  the 
cajitains  of  Shaddai.  The  thoughts  of  his 
greatness  di<l  quite  quash  them,  and  the 
thoughts  of  his  holiness  sunk  them  in  despair. 
Wherefore,  after  a  short  consultatitui,  they  (of 
the  Diabolonian  party  they  were)  sent  back  thia 
word  by  the  trumpeter:  That  f<»r  their  parts 
they  Were  rt-solvnl  to  stick  to  their  king,  but 
never  to  yield  to  }?hadilai.  So  it  was  but  in 
vain  to  give  them  any  further  summoius,  for 
they  had  rather  die  uijon  the  i)laco  than  yield. 

And  now  things  Heeme<l  to  bo  gone  quite 
back,  and  Mansoul  to  be  «iut  of  reach  or  call ; 
yet  the  cajitains,  who  knew  what  their  I»rd 
could  do,  wouM  not  yet  be  beat  out  of  heart. 
They  therefore  sent  them  another  sumnmns, 
more  shar])  and  severe  than  the  la.st;  but  the 
oftener  they  were  sent  unto  to  be  reconciUtl  to 
Shaddai,  the  further  off  they  were.  As  they 
called  them,  so  they  went  from  them,  yea, 
though  they  callwl  theni  to  the  Most  High. 
So  they  ceased  that  way  to  deal  with  them  any 
more,  and  inclined  to  think  of  another  way. 
The  captains  therefore  did  gather  tlicmselve«« 
together  to  have  free  conference  among  thcnt* 
selves,  to  knr)w  what  was  yet  to  be  done  to 
gain  the  town  and  to  deliver  it  from  the  tyr- 
anny of  Diabolus.  And  one  said  after  this 
nninner,  and  another  after  that.  Then  stood 
up  the  right  n<»blo  the  Captain  Conviction,  and 
said,  "My  brethren,  mine  opinion  is  this: 

"First,  That  we  continually  play  our  slings 
into  the  town  and  keep  it  in  a  continual  alarm, 
molesting  of  them  day  ami  night;  by  thus 
doing  we  shall  stop  the  growth  of  their  rampant 
spirit.  For  a  lion  may  be  tamed  by  continual 
molestations. 

"fc^econdly,  This  done,  I  advise  that  in  the 
next  place  wc  with  one  con-sent  draw  up  a  pe- 
tition to  our  Lord  Shadd^ii ;  by  which,  after 
we  have  showetl  our  King  the  con<lition  of 
Mansoul  and  of  alTairs  here,  and  have  l>eggi>d 
his  pardon  for  our  no  better  suece-s^s,  we  will 
earnestly  implore  his  Maji-sty's  help,  and  that 
he  will  please  to  send  us  more  force  and  |Miwer, 
and  some  gallant  and  well-s|M>kcn  commander 
to  head  them;  that  so  his  M.r  v  not 

lose  the  iK'ueflt  of  these  his  g>  "g*. 

but  may  complete  his  conquest  U{h<ii  Lhu  toWtt 
of  Mans4iul." 

To  this  s|>eech  of  the  ;  "  liii  Con- 

viction they  as  one  man  c-:  ,iid  ugrevd 

tliat  a  pvlitiuu  sltould  fortbwith  b«  drmwo  up 


396 


BUNYAN'S  COMPLETE   WORKS. 


and  gent  by  a  fit  man  away  to  Shaddai  with 
speed.  The  contents  of  the  petition  were 
thus: 

"  Most  gracious  and  glorious  King,  tlie  Lord 
of  the  best  world  and  the  builder  of  the  town 
of  Mansoul!  we  have,  dread  Sovereign,  at  thy 
commandment,  put  our  lives  in  jeopardy,  and 
at  thy  bidding  made  a  war  upon  the  famous 
town  of  Mansoul.  When  we  went  up  against 
it,  we  did,  according  to  our  commission,  first 
offer  conditions  of  peace  unto  it;  but  they, 
great  King,  set  light  by  our  counsel  and  would 
none  of  our  reproof;  they  were  for  shutting  of 
their  gates  and  for  keeping  us  out  of  the  town. 

"  They  also  mounted  their  guns,  they  sallied 
out  upon  us,  and  have  done  us  what  damage 
they  could,  but  we  pursued  them  with  alarm 
upon  alarm,  requiting  of  them  with  such  ret- 
ribution as  was  meet,  and  have  done  some  exe- 
cution upon  the  town. 

"  Diabolus,  Incredulity,  and  Will-be-will  are 
the  great  doers  against  us ;  now  we  are  in  our 
winter  quarters,  but  so  as  that  we  do  yet  with 
an  high  hand  molest  and  distress  the  town. 

"  Once,  as  we  think,  had  we  had  but  one 
substantial  friend  in  the  town,  such  as  Avould 
but  have  seconded  the  sound  of  our  summons 
as  they  ought,  the  people  might  have  yielded 
themselves ;  but  there  were  none  but  enemies 
there,  nor  any  to  speak  in  behalf  of  our  Lord 
to  the  town  ;  wherefore,  though  we  have  done 
as  we  could,  yet  Mansoul  abides  in  a  state  of 
rebellion  against  thee. 

''  Now,  King  of  kings,  let  it  please  thee  to 
pardon  the  unsuccessfulness  of  thy  servants, 
who  have  been  no  more  advantageous  in  so 
desirable  a  work  as  the  conquering  of  Man- 
soul is ;  and  send,  Lord,  as  we  now  desire, 
more  forces  to  Mansoul,  that  it  may  be  sub- 
dued, and  a  man  to  head  them  that  the  town 
may  both  love  and  fear. 

"  We  do  not  thus  speak  because  we  are  will- 
ing to  relinquish  the  wars,  (for  we  are  for  lay- 
ing of  our  bones  against  the  place,)  but  that 
the  town  of  Mansoul  may  be  won  for  thy 
Majesty.  We  also  pray  thy  Majesty,  for  ex- 
pedition in  this  matter,  that  after  their  con- 
quest we  may  be  at  liberty  to  be  sent  about 
other  thy  gracious  designs.     Amen." 

The  petition,  thus  drawn  up,  was  sent  away 
with  haste  to  the  King  by  the  hand  of  that 
good  man,  Mr.  Love-to-Mansoul. 

When  this  petition  was  come  to  the  palace 
of  the  King,  who  should  it  be  delivered  to  but 
to  the  King's  Son  ?  So  he  took  and  read  it, 
and  because  the  contents  of  it  pleased  him 


well,  he  mended  it,  and  also  in  some  thinga 
added  to  the  petition  himself.  So  after  he 
had  made  such  amendments  and  additions  as 
he  thought  convenient,  with  his  own  hand  he 
carried  it  in  to  the  King ;  to  whom,  when  he 
had  with  obeisance  delivered  it,  he  put  on 
authority,  and  spake  to  it  himself. 

Now  the  King,  at  the  sight  of  the  petition, 
was  glad,  but  how  much  more  think  you 
when  it  was  seconded  by  his  Son !  It  pleased ^ 
him  also  to  hear  that  his  servants  that  had 
camped  at  Mansoul  were  so  hearty  in  their  work 
and  so  steadfast  in  their  resolves,  and  that  they 
had  already  got  some  ground  upon  the  famous 
town  of  Mansoul. 

Wherefore  the  King  called  to  him  Emman 
uel  his  Son,  who  said,  Here  am  I,  my  Father.  * 
Then  said  the  King,  Thou  knowest,  as  I  do 
myself,  the  condition  of  the  town  of  Mansoul, 
and  what  we  have  purposed,  and  what  thou 
hast  done  to  redeem  it.  Come  now,  therefore, 
my  Son,  and  prepare  thyself  for  the  war,  for 
thou  shalt  go  to  my  camp  at  Mansoul.  Thou 
shalt  also  there  prosper  and  prevail,  and  con- 
quer the  town  of  Mansoul. 

Then  said  the  King's  Son,  Thy  law  is  within 
my  heart.  I  delight  to  do  thy  will.  This  is 
the  day  that  I  have  longed  for,  and  the  work 
that  I  have  waited  for  all  this  while.  Grant 
me,  therefore,  what  force  thou  shalt  in  thy 
wisdom  think  meet,  and  I  will  go,  and  will 
deliver  from  Diabolus  and  from  his  power  thy 
perishing  town  of  Mansoul.  My  heart  has 
been  often  pained  within  me  for  the  miserable 
town  of  Mansoul ;  but  now  it  is  rejoiced,  but 
now  it  is  glad ;  and  with  that  he  leaped  over 
the  mountains  for  joy,  saying, 

"  I  have  not,  in  my  heart,  thought  any 
thing  too  dear  for  Mansoul ;  the  day  of  ven- 
geance is  in  my  heart  for  thee,  my  Mansoul ; 
and  glad  am  I  that  thou  my  Father  hast  made 
me  the  Captain  of  their  salvation  ;  and  I  will 
now  begin  to  plague  all  those  that  have  been 
a  plague  to  my  town  of  Mansoul,  and  will  de- 
liver it  from  their  hand." 

When  the  King's  Son  had  said  thus  to  his 
Father,  it  presently  flew  like  lightning  round'' 
about  at  court ;  yea,  it  there  became  the  only 
talk  what  Emmanuel  was  to  go  to  do  for  the 
famous  town  of  Mansoul.  Bnt  you  cannot 
think  how  the  courtiers  too  were  taken  with 
the  design  of  the  Prince.  Yea,  so  affected 
were  they  with  this  work  and  with  the  just- 
ness of  the  war  that  the  highest  lord  and 
greatest  peer  of  the  kingdom  did  covet  to 
have  commissions  under  Emmanuel  to  go  to 


Till:    IIULV    WAl. 


397 


help  to  recover  again  to  Sliaddai  the  miser- 
able town  of  MaiLsoul. 

Then  it  was  concluded  that  some  should  jro 
and  carry  tidings  to  the  camp  that  Kmmanuid 
wius  to  cunie  to  recover  Mansoul,  and  that  he 
would  bring  along  with  him  so  mighty  and 
impregnable  n  lorce  that  he  could  not  be  re- 
Histetl.  But  oh  how  ready  were  the  high  ones 
at  court  to  run  like  lackeys  to  carry  these 
'.idings  to  the  cnimp  that  wa!«  at  Mansoul  1 
Now  when  the  captains  perceived  that  the 
King  would  send  Kmnuinuel  his  S>n,  and 
tliat  it  also  delightetl  the  S<in  to  be  sent  on 
this  errand  by  the  great  Shaddai  his  Father, 
they  also,  to  show  h»>w  they  were  pleased 
at  the  UioughtD  of  his  coming,  gave  a  shout 
that  made  the  earth  rend  at  the  sound  there- 
of; yea,  the  mountains  did  answer  again 
by  echo,  and  Diabolus  himself  did  totter  and 
shake. 

For  you  must  know  that  though  the  town 
•  if  Mansoul  iti^elf  wits  not  much,  if  at  all,  con- 
cerned with  the  project,  (for,  ahus  for  them  I 
they  were  woefully  bi>Hotted,  f»>r  they  chiefly 
rogardeil  their  pleasure  and  their  lusts,)  yet 
l>iubolus  their  governor  was,  for  he  Inul  his 
»»l>ies  continually  abroad,  who  brought  him 
intelligence  of  all  things;  and  they  told  him 
what  was  doing  at  court  against  him,  and 
that  Emmanuel  would  certainly  come  with  a 
jHjwer  to  invade  him.  Nor  was  there  any 
man  at  court  nor  peer  of  the  kingdom  that 
I'iabolus  so  feared  as  this  I'rince.  For  if 
you  remember  I  sh(»wed  you  before  that  Diab- 
olus had  felt  the  weight  of  his  hand  already. 
So  since  it  was  he  that  w:is  come,  this  made 
him  the  more  afraid.  Well,  you  see  how  I 
have  told  you  that  the  King's  Sin  was  en- 
gagtnl  to  come  from  the  court  to  save  Man- 
soul, and  that  his  Father  had  made  him  cap- 
tain of  the  forces.  The  time  therefore  of  his 
setting  fortJi  being  now  expired,  he  addrcAscd 
himself  for  his  march,  and  taketh  with  him,  for 
his  powei,  five  noble  captains  and  their  forces. 

The  first  was  that  famous  captain,  the  noble 

iptain  Oetlence;  liis  were  the  red  colours, 
and  Mr.  Tromise  bare  them;  and  for  a  scut- 
cheon he  had  the  holy  lamb  and  golden 
shielil.  And  he  had  ten  thousand  men  at 
his  feet. 

The  second  was  that  famous  captain,  the 
Captain  <}«MKl-ho|>e;  his  were  blue  colours. 
His  »tandanl-l>earer  wiis  Mr.  Kxpeclation, 
and  for  a  scutcheon  he  had  the  three  golden 
•nchon*.      .\nd    h<-    had    t«-n    tliiiii-<aii<l    iix'ii    ikl 

bin  feeL 


The  third  captain  was  that  valiant  captain, 
the  Captain  Charity,  whose  standard-bearer  w:u 
Mr.  Pitiful.  His  were  the  green  colours,  and 
for  his  scutcheon  he  had  three  naked  orphans 
embracing  the  bosom.  And  he  had  ten  thou- 
.sand  men  at  his  feet. 

The  fourth  was  that  gallant  eomnuinder,  the 
Captain  Innocent,  who.se  standard-bearer  was 
Mr.  IlarndcMS.  His  were  the  white  colount, 
and  for  his  scutcheon  he  had  the  golden 
doves. 

The  fifth  was  the  truly  loyal  and  well-be- 
loved captain,  the  Captain  Patience,  whose 
standard-bearer  was  Mr.  Suflcr-long.  His 
were  the  black  colours,  ami  for  a  scutcheon  ho 
had  three  arrows  through  the  golden  heart. 

Thi^e  were  Kinmanuers  captains,  these  their 
standard-bearers,  their  colours,  and  tluir  scut- 
cheons, and  these  the  men  under  their  e«»m 
mand.  80,  as  was  said,  the  brave  Prince  Uh)]l 
bus  march  to  go  to  the  town  of  Mansoul.  Cap- 
tain Credence  led  the  van,  and  (.'aptain  Patience 
brought  up  the  rear.  So  the  other  three  with 
their  men  nuule  up  the  main  bo«ly,  the  Prince 
himself  riding  in  his  chariot  at  the  head  of 
them. 

Rut  when  they  set  out  for  their  march,  oh 
how  the  trumpets  sounded,  their  armour  glit- 
tered, and  how  the  colours  waved  in  the  wind) 
The  Prince's  armour  was  all  of  gold,  and  it 
shone  like  tho  sun  in  the  firmament.  The 
captains'  armour  was  of  proof,  and  was  in  ap 
pearanee  like  the  glittering  stars.  There  were 
also  some  from  the  court  that  rode  reformades, 
for  the  love  that  they  had  to  the  King  Shaddai 
and  for  the  happy  deliverance  of  the  town  of 
Mansoul. 

Kmmanuel  also,  when  he  had  thus  set  for- 
ward to  go  to  recover  the  town  <»f  Mansoul, 
took  with  him,  at  the  commandment  of  his 
Father,  fifty-four  battering-rams,  and  twelve 
slings  to  whirl  stones  withal.  Every  one  of 
these  was  made  of  pure  gold,  and  these  they 
carrie«l  with  them  in  the  heart  an<l  Ixnly  of 
their  army  all  along  as  they  went  to  Mansoul. 

S»  they  marched  till  they  came  within  less 
than  0  league  of  the  town,  and  there  they  lay 
till  the  first  four  captains  came  thither  to  ac- 
fiuaint  him  with  matters.  Then  they  took 
their  journey  to  go  to  the  town  of  Mansoul, 
and  unto  MaiiMiul  they  came.  Put  when  the 
old  soldiers  that  were  in  the  camp  saw  that 
they  had  new  forces  to  join  with,  they  again 
gave  such  a  shout  before  tlu-  walls  of  the  town 
<if  .Mansoul  that  it  put  I>ialMilus  into  another 
fright.    So  tlicy  Ml  down  before  the  town,  not 


30S 


BUNYAN'S  COMPLETE   WORKS. 


now  as  the  other  four  captains  did— to  wit, 
against  the  gates  of  Mansoul  only — but  they 
environed  it  round  on  every  side  and  beset  it 
behind  and  before,  that  so  now  let  Mansoul 
look  which  way  it  would,  it  saw  force  and 
power  lie  in  siege  against  it.  Besides,  there 
were  mounts  cast  up  against  it. 

The  Mount  Gracious  was  on  the  one  side, 
and  Mount  Justice  on  the  other.  Farther, 
there  were  several  small  banks  and  advance 
grounds,  as  Plain-truth-hill  and  Xo-sin-banks, 
where  many  of  the  slings  were  placed  against 
the  town.  Upon  Mount  Gracious  were  planted 
four,  and  upon  Mount  Justice  were  placed  as 
many ;  and  the  rest  were  convenienrly  placed 
in  several  parts  round  about  the  town.  Five 
of  the  best  battering-rams — that  is,  of  the 
biggest  of  them — were  placed  upon  Mount 
Hearken,  a  mount  cast  up  hard  by  Ear-gate, 
with  intent  to  break  that  open. 

Now,  when  the  men  of  the  town  saw  the 
multitude  of  the  soldiers  that  were  come  up 
against  the  place,  and  the  rams  and  slings,  and 
the  mounts  on  which  they  were  planted,  to- 
gether with  the  glittering  of  the  armour  and 
the  waving  of  their  colours,  they  were  foi-ced 
to  shift,  and  shift,  and  again  to  shift  their 
thoughts;  but  they  hardly  changed  for 
thoughts  more  stout,  but  rather  for  thoughts 
more  faint.  For  though  before  they  thought 
themselves  sufficiently  guarded,  yet  now  they 
began  to  think  that  no  man  knew  what  would 
be  their  hap  or  lot. 

When  the  good  Prince  Emmanuel  had  thus 
beleaguered  Mansoul,  in  the  first  place  he 
hangs  out  the  white  flag,  which  he  caused  to 
be  set  up  among  the  golden  slings  that  were 
planted  upon  Mount  Gracious.  And  this  he 
did  for  two  reasons  :  1.  To  give  notice  to  Man- 
soul that  he  could  and  would  yet  be  gracious 
if  they  turned  to  him.  2.  And  that  he  might 
leave  them  the  more  without  excuse  sh-^uld  he 
destroy  them,  they  continuing  in  theii  .-ebel- 
lion. 

So  the  w-hite  flag,  with  the  three  golden 
doves  in  it,  was  hanged  out  for  two  days  to- 
gether, to  give  them  time  and  space  tg  con- 
sider. But  they,  as  was  hinted  before,  as  if 
they  were  uncoincerned,  made  no  reply  to  the 
favourable  signal  of  the  Prince. 

Then  he  commanded  and  they  set  the  red 
flag  upon  the  mount  called  :\Iount  Justice.  It 
was  the  red  flag  of  Captain  Judgment,  whose 
ycutcheon  w.as  the  burning  fiery  furnace.  And 
this  also  stood  waving  before  them  in  the  wind 
for  several  davs  together.    But  look !  how  they 


carried  it  under  the  white  flag  when  that  was 
hanged  out,  so  they  did  also  when  the  red  one 
was ;  and  yet  he  took  no  advantage  of  them. 

Then  he  commanded  again  that  his  servant 
should  hang  out  the  black  flag  of  defiance 
against  them,  whose  scutcheon  was  the  three 
burning  thunderbolts.  But  as  unconcerned 
was  Mansoul  at  this  as  at  those  that  went  be- 
fore. But  when  the  Prince  saw  that  neither 
mercy  nor  judgment,  nor  execution  of  judg- 
ment would  or  could  come  near  the  heart  of 
Mansoul,  he  was  touched  with  much  compunc- 
tion, and  said.  Surely  this  strange  carriage  of 
the  town  of  Mansoul  doth  rather  arise  from 
ignorance  of  the  manner  and  feats  of  war, 
than  from  a  secret  defiance  of  us  and  abhor- 
rence of  their  ow-n  lives ;  or,  if  they  know  the 
manner  of  the  war  of  their  own,  yet  not  the 
rites  and  ceremonies  of  the  war  in  which  we 
are  concerned  when  I  make  wars  upon  mine 
enemy  Diabolus. 

Therefore  he  sent  to  the  town  of  Mansoul 
to  let  them  know  what  he  meant  by  those 
signs  and  ceremonies  of  the  flag ;  and  also  to 
know  of  them  which  of  the  things  they  would 
choose,  whether  grace  and  mercy,  or  judgment 
and  the  execution  of  judgment.  All  this 
while  they  kept  their  gates  shut  with  locks, 
bolts,  and  bars,  as  fast  as  they  could.  Their 
guards  also  were  doubled,  and  their  watch 
made  as  strong  as  they  could.  Diabolus  also 
did  pluck  up  what  heart  he  could  to  encour- 
age the  town  to  make  resistance. 

The  townsmen  also  made  answer  to  the 
Prince's  messenger  in  substance  according  to 
that  which  follows : 

"  Great  sir,  as  to  what  by  your  messenger 
you  have  signified  to  us — whether  we  will  ac 
ccpt  of  your  mercy  or  fall  by  your  justice?— 
we  are  bound  by  the  law  and  custom  of  this 
place,  and  can  give  you  no  positive  answer. 
For  it  is  against  the  law,  government,  and  the 
jirerogative-royal  of  our  king  to  make  either 
peace  or  war  without  him.  But  this  we  wil' 
do :  we  will  petition  that  our  prince  will  come 
down  to  the  wall,  and  there  give  you  such 
treatment  as  he  shall  think  fit  and  profitable 
for  us." 

AYhen  the  good  Prince  Emmanuel  heard 
this  answer,  and  saw  the  slavery  and  bondage 
of  the  people,  and  how  much  content  thej 
were  to  abide  in  the  chains  of  the  tyrant  Diab- 
olus, it  grieved  him  at  the  heart.  And  in 
deed  when  at  any  time  he  perceived  that  any 
were  contented  under  the  slaverj-  of  the  giant 
he  would  be  affected  with  it. 


THE  HOLY   W'AIl. 


But  to  returu  again  to  our  purpose.  After 
the  town  liad  tarried  this  news  to  Diabolus, 
ami  hail  told  him  luort-over  that  the  Prince 
that  hiy  in  the  leaguer  without  the  wall  waited 
upon  them  tor  an  answer,  he  refused  and  hulled 
a^i  well  as  he  could,  but  in  heart  he  was  afraitl. 

Then,  said  he,  I  will  go  down  to  the  gates 
myself  and  give  him  such  an  answer  as  I  think 
fit.  So  ho  went  dnwn  to  Mouth-gate,  aiul  here 
addressed  hiMi>elf.  to  speak  to  Kmmanuel,  (but 
in  such  laii;;uai;i'  as  the  town  undtrstond  not,) 
the  contents  whereof  were  lus  follow  : 

"C)  thiiu  great  Kmmanuel,  Lord  of  all  the 
world!  I  know  thee  that  thou  art  the  S>n  of 
Llie  great  Shaddai.  Wherefore  art  thou  conic 
to  torment  me  and  to  c;ist  mo  out  of  my  p(»s- 
session?  This  town  of  Mansuid,  as  thou  very 
w.  il  kriowi^t,  is  mine,  and  that  by  a  twofold 
right :  1.  It  is  mine  by  right  of  conciuest ;  I 
won  it  in  the  open  field.  And  shall  the  prey 
be  taken  from  the  mighty,  or  the  lawful  captive 
be  delivered?  2.  This  town  of  ^lansoul  is 
mine  also  by  their  subjection.  Thoy  have 
opent>d  the  gates  of  their  town  unto  mo.  They 
have  sworn  fidelity  to  me,  ami  have  openly 
chosen  me  to  be  flieir  king.  They  have  also 
given  their  castle  into  my  hands;  yea,  thoy 
have  put  the  whole  strength  of  Mansoul  under 
me. 

'*  Moreover,  this  town  of  Mansoul  hath  dis- 
.ivowed  thee;  yea,  they  have  c;tst  thy  law,  thy 
name,  thy  image,  and  all  that  is  thine  behind 
their  back;  and  have  aecepte<l  and  set  up  in 
their  room  my  law,  my  name,  my  image,  and 
all  that  ever  is  mine.  A-sk  else  thy  cnptains, 
and  tliey  will  tell  thee  that  Mansoul  hath,  in 
answer  to  all  their  .summons,  t«hown  love  an«l 
loyalty  to  me,  but  always  disdain,  despite,  ("on- 
tenipt,  and  scorn  to  thee  and  thine.  Now  thou 
art  the  ^\\•<^.  One  and  the  holy,  land  shouliLst 
do  no  iniiptity  ;)  depart  then,  I  pray  theo,  there- 
fore, t'n>m  me,  and  leave  uie  to  my  just  inher- 
■'■Miee  peaceably." 

ThiM  onition  wsis  made  in  the  langungo  of 
'  alxdus   himself.     For  althoii 

-•ry  man,  speak  in  their  own 
be  could  not  tempt  them  nil  :ls  lud<H-:^,r  yet 
\\i-  h.H  :i  l;in;;uago  proper  to  himself,  and  it  i« 
'•  of  the  infernal  cave  or  black  pit. 

U :c    the    town    of    Mansoul    ((MKir 

hearts!)  undcrstfiod  him  not,  nor  did  thov  nee 
1...    •  .  •    •       ■     •       •  ..•  ■•    •     '■     ; 

b. 


resMteti.     Wherefore,  while    he  was   thtui 


^\ 


entreating  th...  ....  1...;  .1  l...i,   >  1 1  his  rc«id<*nce 

there,  and  that  KinmnuTlH  wonhl  ttot  take  it 
from  him  by  force,  the  inhabitants  boasted  even 
of  his  valour,  s-aying,  Who  is  able  to  nnikc  war 
with  him? 

Well,  when  this  protendctl  king  had  made 
an  end  of  what  he  would  wiy,  Kmiminuel,  the 
golden  Prince,  st<K)d  up  and  spake;  ihe  cod- 
tents  of  whoHC  words  follow  : 

"Thou  deceiving  one,"  said  ho,  "  I  have,  in 
my  Father's  name,  in  my  own  name,  and  on 
the  behalf  and  for  the  go<Kl  of  this  wretched 
town  Iff  Mansoul,  somewhat  to  say  unto  thee. 
Thou  pretendest  a  right,  a  lawful  right,  to  the 
deplorable  town  of  Manstml,  when  it  is  niotit 
apparent  to  all  my  Fathor'H  court  that  the  en- 
trance whii'h  thou  hast  obtained  in  at  thegatnt 
of  Mansoul  was  through  thy  \\v^  and  faNeluKKl. 
Thou  beliedst  my  Father  and  thou  beliidnt  his 
law,  and  so  »leceive<lst  the  people  of  Mannonl. 
Thou  proten<lest  that  the  people  have  accepted 
thee  for  their  king,  their  captain,  and  right 
liege  lord,  but  that  also  was  by  the  oxcrcine  of 
deceit  and  guile.  Now,  if  lying,  wilinc»s.s,  sin- 
ful craft,  and  all  numner  of  horrible  hypocrisy 
will  go  in  my  Father's  court  (in  which  court 
thou  must  be  tried)  for  equity  and  right,  then 
will  I  confess  unto  thee  that  thou  hast  made  a 
lawful  conquest.  Hut,  alas!  what  thief,  what 
tyrant,  what  devil  is  there  that  nuiy  not  con- 
(juer  after  this  sort?  lUit  I  can  make  it  appear, 
O  Diabolus,  that  thou,  in  all  thy  pretences  to 
a  con(|uest  of  Mansoul,  hast  nothing  of  truth 
to  say.  Thinkest  thou  this  to  be  right,  that 
thou  didst  put  tlio  lie  upon  my  Father,  and 
madest  him  to  Man.soul  the  greatest  deluder  in 
tlie  worhl?  And  what  sayest  thou  to  thy  per- 
verting, knowingly,  the  right  purport  and  in- 
tent of  the  law?  Wils  it  gocnl  alno  that  thou 
niadest  a  prey  of  the  innoi-ency  and  simpli«'ity 
of  thy  now  miserable  town  of  Mansoul  ?  Yea, 
tluni  ditlst  overcome  .Mansoul  by  promising  to 
them  happine?vs  in  their  transgressions  agninitt 
my  Father's  law,  when  thou  knowl^st,  and 
t  not  but  know  hadst  thoii  constiltc-d 
but  thine  «iwn  experience,  that  that 
wiut  tlie  way  to  undo  them.  Thou  ha>t  al<o 
thyself,  (()  thou  master  of  enmity  !)  of  de»pite, 
defac*"*!  my  Father's  image  in  Man»oul,  and 
wt  up  thy  own  in  itM  place,  to  the  great  con- 
tempt of  my  Father,  the  heig!tteniiig  of  thy 
I  to  the  intolerable  damage  of  the  yet 
•■•wn  of  M!in«'>»il 

but 

and 

undone  thiit  place,  but  by  thy  Hcm  ami  fraud- 


400 


BUNYAN'S  COMPLETE   WORKS. 


alent  carriage  hast  set  them  against  their  own 
deliverance.  How  hast  thou  stirred  them  up 
against  my  Father's  captains,  and  made  them 
to  fight  against  those  that  were  sent  of  him  to 
deliver  them  from  their  bondage!  All  these 
things,  and  very  many  more,  thou  hast  done 
against  thy  light,  and  in  contempt  of  my  Father 
and  of  his  law ;  yea,  and  with  design  to  bring 
under  his  displeasure  for  ever  the  miserable 
town  of  Mansoul.  I  am  therefore  come  to 
avenge  the  wrong  that  thou  hast  done  to  my 
Father,  and  to  deal  with  thee  for  the  blasphe- 
mies wherewith  thou  hast  made  poor  Mansoul 
blaspheme  his  name.  Yea,  upon  thy  head, 
thou  prince  of  the  infernal  cave,  will  I  require 
it. 

As  for  myself,  0  Diabolus,  I  am  come  against 
thee  by  lawful  power,  and  to  take  by  strength 
of  hand  this  town  of  Mansoul  out  of  thy  burn- 
ing fingers.  For  this  town  of  Mansoul  is 
mine,  O  Diabolus,  and  that  by  undoubted 
right,  as  all  shall  see  that  will  diligently  search 
the  most  ancient  and  most  authentic  records  ; 
and  I  will  plead  my  title  to  it  to  the  confusion 
of  thy  face. 

First,  For  the  town  of  Mansoul,  my  Father 
built  and  did  fashion  it  with  his  hand.  The 
palace  also  that  is  in  the  midst  of  that  town  he 
built  it  for  his  own  delight.  This  town  of 
Mansoul,  therefore,  is  my  Father's,  and  that 
by  the  best  of  titles ;  and  he  that  gainsays  the 
truth  of  this  must  lie  against  his  soul. 

Secondly,  0  thou  master  of  the  lie,  this  town 
of  Mansoul  is  mine — 

1.  For  that  I  am  my  Father's  heir,  his  first- 
born, and  the  only  delight  of  his  heart.  I  am 
therefore  come  up  against  thee  in  mine  own 
right,  even  to  recover  mine  own  inheritance 
out  of  thine  hand. 

2.  But,  further :  as  I  have  right  and  title  to 
Mansoul  by  being  my  Father's  heir,  so  I  have 
also  by  my  Father's  donation.  His  it  was,  and 
he  gave  it  me ;  nor  have  I  at  any  time  ofiended 
my  Father  that  he  should  take  it  from  me  and 

-give  it  thee.  Xor  have  I  been  forced,  by  play- 
ing the  bankrupt,  to  sell,  or  set  to  sale  to  thee, 
my  beloved  town  of  Mansoul.  Mansoul  is  my 
desire,  ray  delight,  and  the  joy  of  my  heart. 
But, 

3.  Mansoul  is  mine  by  right  of  purchase.  I 
have  bought  it,  (0  Diabolus,)  I  have  bought  it 
to  myself  Now,  since  it  was  my  Father's  and 
mine,  as  I  was  his  heir,  and  since  also  I  have 
made  it  mine  by  virtue  of  a  great  purchase,  it 
followeth  that  by  all  lawful  right  the  town  of 
Mansoul  is  mine,  and  that  thou  art  an  usurper, 


a  tyrant  and  traitor  in  thy  holding  possession 
thereof.  Xow  the  cause  of  my  purchasing  of 
it  was  this :  Mansoul  had  trespassed  against 
my  Father.  Now  my  Father  had  said  that  in 
the  day  that  they  broke  his  law  they  should 
die.  Now  it  is  more  possible  for  heaven  and 
earth  to  pass  away  than  for  my  Father  to  break 
his  word.  Wherefore,  when  Mansoul  had 
sinned  indeed  by  hearkening  to  thy  lie,  I  put 
in  and  became  a  surety  to  my  Father,  body  for 
body,  and  soul  for  soul,  that  I  would  make 
amends  for  Mansoul's  transgressions ;  and  my 
Father  did  accept  thereof.  So  when  the  time 
appointed  was  come  I  gave  body  for  body,  soul 
for  soul,  life  for  life,  blood  for  blood,  and  so  re- 
deemed my  beloved  Mansoul. 

4.  Nor  did  I  do  this  to  the  halves;  my 
Father's  law  and  justice,  that  were  both  con- 
cerned in  the  threatening  upon  transgression, 
are  both  now  satisfied  and  very  well  content 
that  Mansoul  should  be  delivered. 

5.  Nor  am  I  come  out  this  day  against  thee 
but  by  commandment  of  my  Father ;  it  was  he 
that  said  unto  me.  Go  down  and  deliver  Man- 
soul. 

Wherefore  be  it  known  unto  thee,  O  thou 
fountain  of  deceit,  and  be  it  also  known  to  the 
foolish  town  of  Mansoul,  that  I  am  not  come 
against  thee  this  day  without  my  Father. 

"And  now"  (said  the  golden-headed  Prince) 
"  I  have  a  word  to  the  town  of  ]Mansoul."  But 
as  soon  as  mention  was  made  that  he  had  a 
word  to  speak  to  the  besotted  town  of  Mansoul 
the  gates  were  double  guarded,  and  all  men 
commanded  not  to  give  him  audience.  So  he 
proceeded,  and  said :  "  O  unhaj^py  town  of 
Mansoul !  I  cannot  but  be  touched  with  pity 
and  comj^assion  for  thee.  Thou  hast  accei^ted  of 
Diabolus  for  thy  king,  and  art  become  a  nurse 
and  minister  of  Diabolonians  against  thy  Sov- 
ereign Lord.  Thy  gates  thou  hast  opened  to 
him,  but  hast  shut  them  fast  against  me ;  thou 
hast  given  him  a  hearing,  but  hast  stopped 
thine  ears  at  my  cry ;  he  bi'ought  to  thee  thy 
destruction,  and  thou  didst  receive  both  him 
and  it ;  I  am  come  to  thee  bringing  salvation, 
but  thou  regardest  me  not.  Besides,  thou 
hast,  as  with  sacrilegious  hands,  taken  thyself, 
with  all  that  was  mine  in  thee,  and  hast  given 
all  to  my  foe  and  to  the  greatest  enemy  my 
Father  has.  You  have  bowed  and  subjected 
youi-selves  to  him ;  you  have  vowed  and  sworn 
yourselves  to  be  his.  Poor  Mansoul !  what 
shall  I  do  unto  thee?  Shall  I  save  thee? 
Shall  I  destroy  thee  ?  What  shall  I  do  unto 
thee  ?    Shall  I  fall  upon  thee  and  grind  thee 


TIIK   HOLY    WAu 


401 


to  powder,  or  nmke  thee  a  monuiucut  of  the 
richest  graci'?  What  shall  I  do  unto  thee? 
Hearken,  therefore,  thou  town  of  Mansoul — 
hearken  to  my  word  and  thou  shult  live.  I 
am  merciful,  Mansriul,  and  thou  shalt  fiml  me 
80.     Shut  me  not  out  of  thy  gates. 

"O  Manxoul  I  neither  is  my  coinmi.ssion  nor 
inelinati  m  to  do  thee  any  hurt  ;  why  llie.Ht 
lli<  u  .'•i»  fuiit  from  tliy  friend,  and  sliekest  so 
cloat- to  tliine  enemy?  Indetnl  I  would  have 
thee,  bfcfau.>e  it  becomes  thee,  to  be  sorry  for 
tliy  sin;  but  do  not  d(.>s{mir  of  life:  this  great 
force  is  not  to  hurl  thee,  but  to  deliver  thee 
from  thy  bondage  and  to  reiluce  thee  to  thy 
obedience. 

"  My  commif«*»i«)n  indeetl  is  to  make  a  war 
upon  I)iab<ilu.s  thy  king,  and  upon  all  Diab- 
olonians  with  him ;  for  he  is  the  strong  man 
armed  that  keeps  the  house,  and  I  will  have 
aim  out;  Iiis  .spoils  I  nuist  divitie,  his  armour 
I  must  take  from  him,  his  hold  I  must  cast 
him  out  of,  and  make  it  an  habitation  for  my- 
self. And  this,  o  Mansoul,  shall  Diubolus 
know,  when  he  siiall  be  nuide  to  follow  me  in 
chains,  and  w!u-n  Mansoul  shall  rejoice  to  see 
it  no. 

"I  couM,  Would  I  now  put  forth  my  might, 
cause  that  forthwith  he  should  leave  you  and 
depart;  but  I  have  it  in  my  heart  su  to  deal 
with  him  :us  that  the  justice  of  the  war  that  I 
shall  make  upon  him  may  be  seen  and  ac- 
tmowteilged  by  all.  He  hath  taken  Mansoul 
by  fniud,  and  keeps  it  by  violence  and  deceit, 
and  I  will  make  him  bare  and  naked  in  the 
eves  of  all  oli-<erv(rs. 

"All  my  wonls  are  true;  I  am  mighty  to 
save,  and  will  lUliver  my  Mansoul  out  of  his 
band." 

ThU  speech  wiis  intende«l  chiefly  for  Man- 
soul, but  Man.soiil  would  not  have  the  hearing 
it.  Tlicy  shut  up  Ear-gate,  they  barriea- 
•  i  it  lip,  t!i*»y  k»'i«t  it  locked,  and  boltetl; 
t,  and  cummaiuled  that 
:  ;.'o  out  to  him,  nor  that 
from  the  camp  should  be  admitted  into 
town.  X\\  this  they  did,  so  horribly  had 
Solus  enchanted  them  to  do  and  Aeek  to  do 
-tthi'ir  rightful  Lord  and  I'rince; 
tuaii,  nor  Voice,  nor  S4jun«l  of  man 
lo  the  gloriouit  host  was  to  come 

^•1  when  Emmanuel  saw  that  Mansoul  wu« 
imis  involve<I  in  sin,  he  calls  his  army  to- 
gether, since  now  aliM>  his  wunls  were  despiMtl, 
and  gave  out  a  co;  i»oiit  all 

bi«  host  to  Ih?  reail,-  .    l-ointi-fl. 


Now,  forasmuch  as  there  wivs  no  way  lawfully 
to  take  the  town  of  .Mansoul  but  to  got  in  by 
the  gates,  and  at  Ear-gate  as  the  chief,  there- 
fore he  commanded  his  captains  and  com- 
manders to  bring  their  rams,  their  nling^t,  and 
their  men,  and  to  place  them  at  Eye-gate  and 
Ear-gate,  in  order  to  his  taking  the  town. 

When  Emmanuel  had  put  all  things  in  a 
readiness  togivt-  l>ialiolus  battle,  he  sent  again 
to  know  of  the  town  of  Mansoul  if  in  a  |H-ace- 
able  manner  they  wouhl  yield  themselves,  «ir 
whether  they  were  yet  resolvtnl  to  put  him  to 
try  the  utmost  extremity.  Then  they,  together 
with  Itiubohis  their  king,  C4illr<l  a  council  of 
war,  and  resolved  uiu>ii  certain  propoftitioiiM 
that  should  be  olfered  t»»  Emmanuel,  if  he 
would  accej)t  there«»f;  so  they  agreed,  and 
then  the  ne.\t  was.  Who  should  be  sent  on  tiiis 
errand?  Now  there  wji»  in  the  town  of  Mjui- 
soul  an  old  man,  a  Diabolonian,  and  his  name 
wjus  .Mr.  Loth-to-st<»op,  a  .stilf  man  in  his  way, 
and  a  great  doer  for  Uialiolus:  him  therefore 
thev  sent,  and  put  into  his  mouth  what  he 
should  say.  >S>  he  went  and  came  to  the  camp 
to  Emmanuel;  and  when  he  was  come  a  timi 
wius  ap|>oiiited  to  give  him  audience.  St  at 
the  time  he  came,  and  after  a  Diabolonian 
ceremony  or  two,  he  thus  began  and  said: 
"Great  sir,  that  it  may  l>e  known  unto  all  men 
how  good-natureii  a  priilce  my  master  is,  he 
hath  sent  me  to  tell  your  h>rdship  that  he  b 
very  willing,  rather  than  go  to  war,  to  deliver 
up  into  your  hands  one-half  of  the  town  of 
Mansoul.  I  am  therefore  to  know  if  your 
Mightiness  will  accept  of  this  proposition." 

Then  said  EniMiiiiiuel,  "The  whole  is  mine 
by  gift  ami  pun  Iklt.  whi-ri  luii-  I  \\ili  n-  .vr 
lose  one-half." 

Then  S4iid  .Mr.  Liuii-i.i--i....|.,  r-K,  iii> 
master  hath  said  that  he  will  l>e  content  that 
you  siiall  be  the  nominal  and  titular  I>ord  of 
all,  if  he  may  pos||e.ss  but  a  part." 

Then  Emmanuel  answered,  "The  whole  is 
mine  really,  not  in  name  and  word  only; 
wherefore  I  will  be  the  nolo  Lord  and  |>os. 
ses-Hor  of  all,  or  of  none  at  all,  of  Mansoul." 

Then  .Mr.  I^ith-to-st<M>p  said  again,  "Sir,  Ih- 
hold  the  condescension  of  my  niiislerl  He  say* 
that  he  will  l>e  content  if  he  may  but  ha\e  an- 
niglietl  to  him  some  place  in  Maii«oul  r.h  a  placo 
to  live  privately  in.  and  y«»u  shall  Ik-  I^>rd  of 
all  the  rest." 

Then  said  the  gohlen  I'rince,  "  All  that  iW 
Father  givoth  me  shall  come  to  me:  and  of  all 
that  he  hath  given  me  I  will  no, 

not  0  hoof  nor  a  hair.     I   nv  -r* 


102 


BUNYAX'S  COMPLETE   WORKS. 


irrant  him,  no,  not  the  least  corner  in  Mausoul 
to  dwell  in ;  I  will  have  all  to  myself." 

Then  Loth-to-stoop  said  again,  "But,  sir, 
sr  ppose  that  my  Lord  should  resign  the  whole 
t(  wn  to  you,  only  with  this  proviso,  that  he 
sometimes,  when  he  comes  into  this  country, 
may,  for  old  acquaintance'  sake,  be  entertained 
as  a  wayfaring  man  for  two  days,  or  ten  days, 
or  a  month,  or  so?  May  not  then  this  small 
matter  be  granted?" 

Then  said  Emmanuel,  "No:  he  came  as  a 
wayfaring  man  to  David,  nor  did  he  stay  long 
with  him,  and  yet  it  had  like  to  have  cost 
Uavid  his  soul.  I  will  not  consent  that  he 
ever  should  have  any  harbour  more  there." 

Then  said  Mr.  Loth-to-stoop,  "  Sir,  you  seem 
to  be  A'ery  hard.  Suj^pose  my  master  should 
yield  to  all  that  your  Lordship  hath  said,  jjro- 
vided  that  his  friends  and  kindred  in  3Iansoul 
may  have  liberty  to  trade  in  the  town  and  to 
enjoy  their  present  dwellings  ?  May  not  that 
be  granted,  sir?" 

Then  said  Emmanuel,  "Xo;  that  is  contrary 
to  my  Fathers  will;  for  all  and  all  manner  of 
Diabolonians  that  now  are  or  that  at  any  time 
shall  be  found  in  Mansoul  shall  not  only  lose 
their  lands  and  liberties,  but  also  their  lives." 

Then  said  Mr.  Loth-to-stoop  again,  "But, 
sir,  may  not  my  master  and  great  lord,  by  let- 
ters, by  passengers,  by  accidental  opportuni- 
ties, and  the  like,  maintain,  if  he  shall  deliver 
up  all  unto  thee,  some  kind  of  old  friendship 
with  Mansoul?" 

Emmanuel  answered,  "No,  by  no  means, 
forasmuch  as  any  such  fellowship,  friendship, 
intimacj,  or  acquaintance,  in  what  way,  sort,  or 
mode  soever  maintained,  will  tend  to  the  cor- 
rupting of  Mansoul,  the  alienating  of  their  af- 
fections from  me,  and  the  endangering  of  their 
peace  with  my  Father." 

'Mr.  Loth-to-stoop  yet  added  further,  sajing, 
"  But,  great  sir,  since  my  master  hath  many- 
friends,  and  those  that  are  dear  to  him,  in 
Mansoul,  may  he  not,  if  he  shall  depart  from 
*\  em,  even  of  his  bounty  and  good  nature  be- 
stow upon  them,  as  he  sees  fit,  some  tokens  of 
his  love  and  kindness  that  he  had  for  them,  to 
the  end  that  Mansoul,  when  he  is  gone,  may 
look  upon  such  tokens  of  kindness  once  re- 
ceived from  their  old  friend,  and  remember 
him  who  wa«  once  their  king,  and  the  merry 
times  that  they  sometimes  enjoyed  one  with 
another  Avhile  he  and  they  lived  in  peace  to- 
gether ?'' 

Then  said  Em  manuel,  "  No ;  for  if  Mansoul 
come  to  be  mine  I  shall  not  admit  of  nor  con- 


sent that  there  should  be  the  least  scrap,  shred, 
or  dust  of  Diabolus  left  behind  as  tokens  or 
gifts  bestowed  upon  any  in  Mansoul,  thereby 
to  call  to  remembrance  the  horrible  communion 
that  was  betwixt  them  and  him." 

"  Well,  sir,"  said  Mr.  Loth-to-stoop,  "  I  have 
one  thing  more  to  propound,  and  thtu  I  am 
got  to  the  end  of  my  commission :  Sujipose 
that  when  my  master  is  gone  from  IMansoul 
any  that  yet  shall  live  in  the  town  should  ha  ve 
such  business  of  high  concerns  to  do  that  if 
they  be  neglected  the  party  shall  be  undone; 
and  suppose,  sir,  that  nobody  can  help  in  that 
case  so  well  as  my  master  and  lord  ?  May  not 
now  my  master  be  sent  for  upon  so  urgent  an 
occasion'  as  this?  Or  if  he  may  not  be  ad- 
mitted into  the  town,  may  not  he  and  the 
person  concerned  meet  in  some  of  the  villages 
near  Mansoul,  and  there  lay  their  heads  to- 
gether and  there  consult  of  matters  ?" 

This  was  the  last  of  those  ensnaring  proposi- 
tions that  Mr.  Loth-to-stoop  had  to  propound 
to  Emmanuel  on  behalf  of  his  master  Diab- 
olus ;  but  Emmanuel  would  not  grant  it,  for 
he  said,  "  There  can  be  no  case,  or  thing,  or 
matter  fall  out  in  Mansoul,  when  thy  master 
shall  be  gone,  that  may  not  be  solved  by  my 
Father ;  besides,  it  will  be  a  great  disparage- 
ment to  my  Father's  wisdom  and  skill  to 
admit  any  from  Mansoul  to  go  out  to  Diabolus 
for  advice,  when  they  are  bid  before,  in  every- 
thing, by  prayer  and  suj^plication  to  let  their 
request  be  made  known  to  my  Father.  Further, 
this,  should  it  be  granted,  would  be  to  grant 
that  a  door  should  be  set  open  for  Diftbolus 
and  the  Diabolonians  in  Mansoul  to  hatch  and 
plot  and  bring  to  pass  treasonable  designs,  to 
the  grief  of  my  father  and  me,  and'  to  the  utter 
destruction  of  Mansoul." 

When  Mr.  Loth-to-stoop  had  heard  this  an- 
swer, he  took  his  leave  of  Emmanuel  and 
departed,  saying  that  he  would  carry  his  word 
to  his  master  concerning  this  whole  afiair.  So 
he  departed,  and  came  to  Diabolus  to  Mansoul, 
and  told  him  the  whole  of  the  matter,  and  how 
Emmanuel  would  not  admit,  no  not  by  ariy 
means,  that  he,  when  he  was  once  gone  out, 
should  for  ever  have  any  thing  more  to  do 
either  in  or  with  any  that  are  of  the  town  of 
Mansoul.  When  Mansoul  and  Diabolus  had 
heard  this  relation  of  things,  they  with  one 
consent  concluded  to  use  their  best  endeavours 
to  keep  Emmanuel  out  of  Mansoul,  and  sent 
old  Ill-patise,  of  whom  you  have  heard  before, 
to  tell  the  Prince  and  his  captains  so.  So  the 
old  gentleman  came  up  to  the  top  of  Ear-gate, 


THE  HOLY    WAR. 


403 


rtiul  lulled  to  the  camp  fur  a  hearing ;  to  whom, 
when  they  gave  audience,  he  said,  "  I  have  in 
coniniandment  from  my  high  lord  to  bid  ymi 
to  tell  it  to  your  Prince  Emmanuel  that  Man- 
soul  and  their  king  are  resolvetl  to  stand  and 
fall  together,  and  that  it  in  in  vain  for  ymir 
rrinee  to  think  of  ever  having  of  .Mansmd  in 
his  harul,  unless  he  can  take  it  by  force."  So 
Home  went  and  toltl  to  Kmmanuel  what  old 
Ill-pause,  u  Diabfdonian  in  the  t«iwn  of  ^^an- 
soul,  had  said.  Then  said  the  I'rinee,  "  I  must 
try  the  power  of  my  sword,  f<»r  I  will  »iot,  for 
all  the  rebellions  and  repulses  that  .Mansmit 
has  made  against  me,  raise  my  siege  ami  de- 
part, but  will  iLssuredly  take  my  .Man-^oul  and 
deliver  it  from  the  hand  of  her  enemv."     And 


ades,  thoy  went  about  to  encourage  the  cap- 
tains. 

For  the  valour  of  the  two  captains  made 
mention  of  before,  the  I'riiue  sml  for  them  to 
his  pavilion,  and  commamled  that  awhile  they 
shoulil  rest  themselves,  and  that  with  some- 
what they  should  be  refreshe*!.  fare  wjis  al»«i 
taken  for  Taptain  Conviction  that  he  hIiouIU 
be  healtnl  of  his  wounds.  The  Trinee  also 
gave  to  each  of  them  a  chain  of  gold,  and  bid 
them  yet  be  of  goinl  courage. 

Nor  did  Captain  <fiMMl-ho|H>  nor  Captain 
Charity  come  lu-hirul  in  this  most  dt-spt-rate 
fight,  for  they  so  well  did  behave  thrm>rlv«>^ 
at  Kye-gate  that  they  had  almost  ^ri>ken  it 
quite  open.      These  also  had   a   reward   from 


with  that  he  gave  out  a  comnuindment  that     their  Prince,  as  also  had  the  rest  of  the  eap 


Captain  IJoanerges,  Captain  Conviction,  Cap 
tain  Judgment,  and  Captain  Kxecution  should 
forthwith  march  uj>  to  Ear-gate,  with  trumpets 
»ounding,  colours  llying,  and  with  shouting 
tor  the  battle.  Also  he  would  that  Captain 
I  'redence  should  join  himself  with  them.  Em- 
nuiuuel  moreover  gave  orders  that  Captain 
(fo<Ml-hoj»e  and  Captain  Charity  should  draw 
themselvi's  up  before  Eye-gate.  He  bid  also 
that  the  rest  of  his  captains  and  their  men 
shoiilil  place  themselves,  for  the  best  «)f  their 
advantage  against  the  enemy,  round  alK>ut  the 
town ;  anti  all  was  done  as  he  had  commanded. 
Then  he  bid  that  the  word  should  be  given 
forth,  and  the  woni  wjts  at  that  time  Emman- 
uel. Then  was  an  alarm  souiuKd,  and  the 
b:itttriiix'-rams  wt-re  playi><l,  an<l  the  slings  did 
whirl  sti>m's  into  the  town  anmin  ;  and  thus  the 
battle  began.  Now  Diabolus  himself  did  nnin- 
age  the  townsmen  in  the  war,  and  that  at  every 
gate;  wherefore  their  resistance  was  the  more 
forcible,  hellish,  and  offensive  to  Emmanuel. 
Thus  was  the  gixnl  Prince  engaged  and  enter- 
taine<l  by  DialMihis  in  .Mansonl  for  several 
days  together.  And  a  sight  worth  seeing  it 
Alls  to  Udiold  how  the  captains  of  Shaddai 
!"'have<l  themselvi's  in  this  war. 

.\nd  first,  for  Captain    IWnerges,    (not  to 

jndervalue  the  rest,)  he  made  three  most  fierce 

iLsnaults,  one  after  another,  upon  Ear-gate,  to 

I       the   shaking   of  the   |>osts  thereof.      Captain 

Conviction,   he    als4)    made   up  as   fast   with 

IJ'ianergeA  as  |)ossibly  he  could,  and  lM>th  dis- 

■•'•rning  that  the  gate  began  to  yielil,  they  com- 

.indeil  that  the  rams  should  still  bo  played 

:.iinst  it.     Now  Captain  (Conviction 

•  rj-  near  to   the   gate,  was  with    \ 

force  driven  Iwek,  and  receiveil  three  Mounds 

in  the  nouth.     And  tlxHi-  that  nxle  reform- 


tains,  because  they  did  valiantly  around  alniui 
the  town. 

In  this  engagement  several  of  the  ollieers  of 
Diabolus  were  slain,  and  some  of  the  tow  nsmen 
wounded.  For  among  the  ollieers  there  wa>t 
one  Captain  Boasting  slain.  This  Itoasting 
thought  that  nobo«ly  could  have  shaken  the 
posts  of  Ear-gate  n<»r  have  shaken  the  heart 
of  Diabolus.  Next  to  him  there  was  one 
Captain  Secure  slain:  this  Seen n- use«l  to  say 
that  the  blintl  and  lame  in  .Mansoul  were  able 
to  keep  the  gates  of  the  town  against  Enunan- 
uel's  army.  This  Ca|)tain  S-cure  did  Captain 
Conviction  cleave  down  the  head  with  a  two- 
handed  sword,  when  he  received  himself  three 
wounds  in  his  mouth. 

Hesides  these  there  was  one  Ca|>tain  Hrag- 
n>an,  a  very  tlesperate  fellow,  and  he  was  cap- 
tain over  u  band  of  those  that  threw  fire- 
brands, arrows  an<l  death  ;  he  also  received  by 
the  hand  of  Captain  (ioo<l-ho|)e  at  Eye-gate  a 
mortal  wound  in  the  breatst. 

There  was  moreover  one  .Mr.  Feeling,  but 
he  was  no  captain,  but  a  great  stickler  to  en- 
courage Mansoul  to  rebellion:  he  received  a 
wound  in  the  eye  by  the  hand  of  one  of  lioa- 
nerges'  soldiers,  and  had  by  the  captain  him- 
self been  slain  but  that  he  nuide  a  «uddfn 
retreat. 

Ilut  I  never  saw  Will-be-will  i»t  daunted 
in  all  my  life:  he  wiu  not  able  to  do  as  he 
was  wont,  and  some  say  that  he  uIhd  re* 
ceived  a  wound  in  the  leg,  and  that  suniu  of 
the  men  in  the  Prince's  army  have  certainlj 
seen  him  lim)>  as  he  afterwanls  walkiti  on  the 
wall. 

I  shall  not  give  you  a  particular  aec«>unl 
of  the  names  of  the  soldiers  that  were  n\tdm 
in   the   town,    for    muny    were   niaimed.   and 


404 


BUNYAN'S  COMPLETE    WORKS. 


wounded,  and  slain;  for  when  they  saw  that 
the  posts  of  Ear-gate  did  shake  and  Eye-gate 
was  wellnigh  broken  open,  and  also  that  their 
captains  were  slain,  this  took  away  the  hearts  of 
many  of  theDiaholonians ;  they  fell  also  by  the 
force  of  the  sliot  that  were  sent  by  the  golden 
slings  into  the  midst  of  the  town  of  Mansoul. 

Of  the  townsmen  there  was  one  Love-no- 
good;  he  was  a  townsman,  but  a  Diabolo- 
nian;  he  ah'  received  his  mortal  wound  in 
Mansoul,  but  he  died  not  very  soon. 

Mr.  Ill-pause  also,  who  was  the  man  that 
came  along  with  Diabolus  when  at  first  he 
attempted  the  taking  of  Mansoul,  he  also  re- 
ceived a  ffrievous  wound  in  the  head ;  some 
say  that  his  brain-pan  was  cracked;  this  I 
liave  taken  notice  of,  that  he  was  never  after 
this  able  to  do  that  mischief  to  Mansoul  as  he 
had  done  in  times  past.  Also,  old  Prejudice 
and  Mr.  Anything  fled. 

Now  when  the  battle  was  over  the  Prince 
commanded  that  yet  once  more  the  white  flag 
should  be  set  upon  Mount  Gracious  in  sight 
r)f  the  town  of  Mansoul,  to  show  that  yet  Em- 
uiauuel  had  grace  for  the  wretched  town  of 
Mansoul. 

When  Diabolus  saw  the  white  flag  hanged 
out  again,  and  knowing  that  it  was  not  for 
liim,  but  Mansoul,  he  cast  in  his  mind  to  play 
another  prank — to  wit,  to  see  if  Emmanuel 
would  raise  his  siege  and  be  gone  upon  a 
promise  of  reformation.  So  he  comes  down 
t<j  the  gate  one  evening,  a  good  while  after 
the  sun  was  gone  down,  and  calls  to  speak 
with  Emmanuel,  who  j^reseutlj"  comes  down 
to  the  gate,  and  Diabolus  said  unto  him  : 

"  Forasmuch  as  thou  makest  it  appear  by 
Lliy  white  flag  that  thou  art  wholly  given  to 
peace  and  quiet,  I  thought  meet  to  acquaint 
thee  that  we  are  ready  to  accept  thereof  upon 
terms  which  thou  mayest  admit. 

"  I  know  that  thou  art  given  to  devotion, 
and  that  holiness  pleases  thee ;  yea,  that  thy 
great  end  in  making  war  upon  Mansoul  is  that 
!l  may  be  an  holy  habitation.  Well,  draw  off" 
rhy  forces  from  the  town  and  T  will  bend  Man- 
soul to  thy  bow. 

"  First,  I  will  lay  down  all  acts  of  hostility 
•igainst  thee,  and  will  be  willing  to  become 
chy  deputy,  and  will,  as  I  have  formerly  been 
against  thee,  now  serve  thee  in  the  town  of 
Mansoul.     And  more  particularly, 

"  1.  I  will  persuade  Mansoul  to  receive  thee 
for  their  Lord,  and  I  know  that  they  will  do  it 
sooner  when  they  shall  understand  that  I  am 
thy  deputy. 


"  2.  I  will  show  them  wherein  they  havp 
erred,  and  that  transgression  stands  in  the  way 
to  life. 

"3.  I  will  show  them  the  holy  law  unto 
which  they  must  conform,  even  that  which 
they  have  broken. 

"4.  I  will  press  upon  them  the  necessity  of 
a  reformation  according  to  law. 

"5.  And  moreover,  that  none  of  these 
things  may  fail,  I  myself,  at  my  own  proper 
cost  and  charge,  will  set  up  and  maintain 
a  sufficient  ministry,  besides  lectures,  in 
Mansoul. 

"  6.  Thou  shalt  receive  as  a  token  of  oui 
subjection  to  thee,  continually  year  by  year, 
what  thou  shalt  think  fit  to  lay  and  levy  upon 
us  in  token  of  such  subjection  to  thee." 

Then  said  Emmanuel  to  him,  "  O  full  of 
deceit,  how  movable  are  .  thy  ways !  How 
often  hast  thou  changed  and  rechanged,  if  so 
be  thou  mightest  still  keep  possession  of  my 
Mansoul,  though,  as  has  been  plainly  declared 
before,  I  am  the  right  heir  thereof !  Often 
hast  thou  made  thy  proposals  already,  nor  is 
this  last  a  whit  better  than  they.  And  failing 
to  deceive  when  thou  showedst  thyself  in  thy 
black,  thou  hast  now  transformed  thyself  into 
an  angel  of  light,  and  wouldst,  to  deceive,  be 
now  as  a  minister  of  righteousness. 

"  But  know  thou,  O  Diabolus,  that  nothing 
must  be  regarded  that  thou  canst  propound, 
for  nothing  is  done  by  .thee  but  to  deceive; 
thou  neither  hast  conscience  to  God  nor  love 
to  the  town  of  Mansoul ;  whence,  then,  should 
these  thy  sayings  arise  but  from  sinful  craft 
and  deceit?  He  that  can  list  and  will  pro- 
pound what  he  pleases,  and  that  therewith  he 
may  destroy  them  that  believe  him,  is  to  be 
abandoned,  with  all  that  he  shall  say.  But 
if  righteousness  be  such  a  beauty-spot  in  thine 
eyes  uov/,  how  is  it  that  wickedness  was  so 
closely  stuck  to  by  thee  before?  But  this  by 
the  by. 

"  Thou  talkest  now  of  a  reformation  in 
Mansoul,  and  that  thou  thyself,  if  I  please, 
will  be  at  the  head  of  that  reformation,  all 
the  while  knowing  that  the  greatest  prcfici- 
ency  that  man  can  make  in  the  law,  and  the 
righteousness  thereof,  will  amount  to  no  more 
for  the  taking  away  of  the  curse  from  Mansoul 
than  just  nothing  at  all ;  for  a  law  being 
broken  by  Mansoul,  that  had  before,  upon  a 
supposition  of  the  breach  thereof,  a  curse  pro- 
nounced against  it  for  it  of  God,  can  never,  by 
its  obeying  the  law,  deliver  itself  there fn m, 
(to  say  nothing  of  what  a  reformatiou  is  like 


THE   IKiLV    WAR. 


406 


to  be  set  uj  in  Muusoul  when  the  devil  is  be- 
come the  ojrrector  of  vice.)  Thou  knowest 
that  all  that  tlioii  Iia.st  now  said  in  this  niattor 
is  nothing  hut  guile  and  deceit,  and  jus  it  was 
the  first,  >o  is  it  the  last  card  that  thou  hast  to 
|>lay.  Many  thiTo  hi*  that  discern  thcr  wlun 
thi>u  showcst  them  thy  cloven  foot,  hut  in  tliy 
white,  thy  light,  and  in  thy  transformation 
thou  art  seen  hut  of  a  few.  Hut  thou  shalt 
not  do  thus  with  my  Mansoul,  O  Diaholus,  for 
I  do  still  love  my  Mansoul. 

*'  Bi-sidcs,  I  am  n(»t  come  to  jiut  Mansoul 
upon  works  to  live  thereby,  (should  I  do  so,  I 
should  be  like  unto  thee,)  but  I  am  come  that 
hy  me,  and  by  what  I  have  and  shall  do  for 
^[ansoul,  they  nuiy  to  my  Father  he  reconciled, 
though  by  their  sin  they  have  provoked  him  to 
aiigt-r,  and  though  by  the  law  they  cannot  ob- 
tain mercy. 

"Thou  talki'st  of  subjecting  this  town  to 
good  when  none  desireth  it  at  thy  hands.  I 
am  sent  by  my  Tather  to  possess  it  myself,  and 
to  guide  it  by  the  skilfulness  of  my  hands  into 
such  a  conformity  to  him  as  shall  be  plejLsing 
in  his  sight.  I  will  therefore  possess  it  my- 
self. I  will  dispo.<sess  and  cxst  thee  out.  I 
will  set  up  mine  own  standard  in  the  midst 
of  them.  I  will  also  govern  them  by  new  laws, 
new  officers,  new  motives,  and  new  ways ;  yea, 
I  will  pull  down  this  town  and  build  it  again, 
and  it  shall  be  as  though  it  had  not  been,  and 
it  shall  be  the  glory  <»f  the  whole  universe." 

When  Diab«)lus  heard  this,  and  perceived 
that  he  wjus  discovered  in  all  his  deceit.H,  he 
wsus  confounded  and  utterly  put  to  a  nonplus; 
but  having  in  himself  the  fountains  of  iniq- ' 
uity,  rage,  and  malice  against  both  Shaddai 
and  his  Son,  and  the  beloved  town  of  Mansoul, 
what  doth  he  but  strengthen  himself  what  he 
couM  to  give  fresh  battle  to  the  noble  i'rince 
Kmnumuel?  St,  then,  now  we  must  have 
another  fight  before  the  town  of  Mansoul  is 
taken.  Come  up,  then,  to  the  mountains,  you 
that  love  to  .hcc  militant'  actiftns,  ami  behold  by 
Ixitb  sides  how  the  fatal  blow  is  given,  while 
one  s<-eks  to  hold  and  the  other  seeks  to  make 
huitself  master  of  tlie  fikinous  town  of  ^lan- 
•oul. 

l>iab«>l'Jii  therefore  withdrew  himself  from 
the  walU  to  iiiii  fort  that  was  in  the  heart  of 
the  town  of  Mansoul;  Emmanuel  also  re- 
turned to^he  cump,  and  l>oth  of  them,  after 
tiuir  divers  ways,  put  themselves  into  a  ihw- 
ture  fit  to  give  battle  one  to  another. 

Diulxiltis,  iLs  fille<l  with  di?«pair  »f  retaining 
io  his  handjt  the  faaiouit  toun  ..i'  \|  uisoul,  re- 


solved to  dc  what  mischief  he  could  (if  itxleed 
he  could  do  any)  to  the  army  of  the  I'rinre 
and  to  the  famous  town  ^f  Man.<oul,  (for,  al.isl 
it  was  not  the  happiness  of  the  silly  town  of 
Mansoul  that  was  dt-signetl  by  l>iabolus,  Imt 
the  utter  ruin  and  overthrow  thereof,)  as  now 
is  enough  in  view.  Wherefore  he  conunand» 
his  ollicers  that  they  should  then,  when  tlsoy 
.saw  that  they  couhl  hold  the  town  no  longer, 
do  it  what  harm  and  mis<-hief  they  could, 
rerjdiiigand  tearing  men,  women,  and  chijdren. 
For,  said  lie,  we  had  better  <jiiite  demolish  the 
place  a!id  leave  it  a  ruinous  heap  than  that  it 
should  be  an  habitation  for  Kmmanuel. 

Knimaiiuel,  again  knowing  thair  the  next 
battle  would  is.sue  in  his  being  madi-  master  of 
the  place,  gave  out  a  royal  commandnu-nt  to 
all  his  officers,  high  captains,  ami  men  <if  war 
to  be  sure  and  show  themselves  men  of  war 
against  l)iabolus  and  itll  Diabolonians,  but 
favourable,  merciful  and  meek  to  all  the  old 
inhabitants  of  ^lansoul.  Hend  therefore,  said 
the  noble  Prince,  the  hottest  front  of  the  bat- 
tle against  Dialxdus  and  his  men. 

So  the  day  being  come,  the  command  was 
given,  and  the  Prince's  men  did  bravely  stand 
to  their  arms,  and  did,  as  before,  beml  thei. 
forces  against  I-^ar-gate  and  Kye-gate.  'n»»» 
word  was  then,  "  Mansoul  is  won."  So  Uifiy 
made  their  lus^ault  up<in  the  t<»wn.  Dialtolus, 
also,  UH  fiust  OS  he  could  with  the  main  of  his 
power,  made  resistanct>  from  within,  and  his 
high  lords  and  chief  captains  for  a  time  fought 
very  cruelly  against  the  Prince's  arniy. 

Buf  after  three  or  four  notable  charges  by  the 
Prince  and  his  noble  captains,  (^ar-gate  was 
broken  open,  and  the  bars  aiul  bolts  wherewith 
it  wiLs  used  to  be  fast  shut  up  against  the  Prince 
weri"  broken  into  a  thousand  pieces.  Then  did 
the  Prince's  trumpets  sound,  the  captains  shoui, 
the  town  shake,  ami  Diabolus  retreat  to  his 
hold.  Well,  when  the  Prince's  forces  hud 
broken  open  the  gate,  himself  canu*  up  aii«i 
did  set  up  his  throne  in  it;  also  he  set  hi' 
.standard  U|M>n  a  mount  that  his  men  had  U<' 
f«>re  cjust  up  U>  place  the  mighty  slings  thereon. 
The  mount  w:ls  called  .Mount  llear-Mell;  there, 
therefore,  the  Prince  alKwle— to  wit,  hani  by 
the  going  in  at  the  gate.  lie  comnuinde<l  alw 
that  the  golden  NlingM  should  yet  l>e  played 
U|K)n  the  town,  especially  against  the  castle, 
because  for  shelter  thither  wa-  l>ialM>lujt  rr- 
treated.  Now  from  Kar-gate  the  street  waj» 
straight,  even  to  thAious.-  of  iiim  who  wjm  re- 
conier  before    l>iab«dus  t<H»k   the  town;    and 

i,  .r.l    l.v    l.i.  ) .I....I   ()..    ...,(!.      ubi.il    Pi.tk 


406 


BUNYAN'S  COMPLETE   WORKS. 


olus  for  a  k»Tig  time  had  made  his  irksome 
deu.  The  cai)tains  therefore  did  quickly  clear 
that  street  by  the  use  of  their  slings,  so  that 
way  was  made  up  to  the  heart  of  the  town. 
Then  did  tlie  Prince  command  that  Captain 
Boanerges,  Captain  Conviction,  and  Captain 
Judgment  should  forthwith  march  up  the  town 
to  tlie  okl  gentleman's  gate.  Then  did  the 
captains  in  most  warlike  manner  enter  into 
the  town  of  Mansoul,  and  marching  in  with 
flying  colours  they  came  up  to  the  recorder's 
house,  (and  that  was  almost  as  strong  as  the 
castle.)  Battering-rams  they  took  also  with 
ihem  to  plant  against  the  castle-gates.  When 
tliey  were  come  to  the  house  of  Mr.  Conscience,  ^ 
they  knocked  and  demanded  entrance.  Now 
the  old  gentleman,  not  knowing  as  yet  fully 
their  design,  kept  his  gates  shut  all  the  time  of 
this  fight.  Wherefore  Boanerges  demanded  en- 
trance at  his  gates,  and  no  man  making  answer, 
he  gave  it  one  stroke  with  the  head  of  a  ram,  and 
this  made  the  old  gentlbman  to  shake  and  his 
house  to  tremble  and  totter.  Then  came  Mr. 
Recorder  down  to  the  gate,  and,  as  well  as  he 
could  witli  quivering  lips,  he  asked,  Who  was 
there?  Boanerges  answered.  We  are  the  captains 
and  commanders  of  the  great  Shaddai  and  of 
the  blessed  Emmanuel  his*Son,  and  we  demand 
possession  of  your  house  for  the  use  of  our 
noble  Prince.  And  with  that  the  battering- 
ram  gave  the  gate  another  shake:  thig  made 
the  old  gentleman  tremble  the  more,  yet  he 
durst  not  but  open  the  gate :  then  the  King's 
forces  marched  in — namely,  the  three  brave 
captains  mentioned  before.  Now  the  iecord- 
er's  house  was  a  place  of  much  convenience 
for  Emmanuel,  not  only  because  it  was  near  to 
the  castle  and  strong,  but  also  because  it  was 
large  and  fronted  the  castle,  the  den  where 
now  Diabolus  was ;  for  he  was  now  afraid  to 
come  out  of  his  hold.  As  for  Mr.  Recorder, 
the  captains  carried  it  very  reservedly  to  him ; 
as  yet  he  knew  nothing  of  the  great  designs  of 
Emmanuel,  so  that  he  did  not  know  what  judg- 
ment to  make  nor  what  would  be  the  end  of 
such  thundering  beginnings.  It  was  also 
noised  in  the  town  how  the  recorder's  house 
(vas  possessed,  his  rooms  taken  up,  and  his 
palace  made  the  seat  of  war ;  and  no  sooner 
.vaa  it  noised  abroad  but  they  took  the  alarm 
as  warmly,  and  gave  it  out  to  others  of  his 
friends,  (and  as  you  know  a  snowball  loses 
nothing  by  rolling;)  so  in  little  time  the  whole 
town  was  possessed  that  they  must  expect 
nothing  from  the  Prince  but  destruction;  and 
the  ground  of  the  business  was  this :  The  re- 


corder was  afraid,  the  recorder  trembled,  and 
the  captains  carried  it  strangely  to  the  re- 
corder. So  many  came  to  see,  but  when  they 
with  their  own  eyes  did  behold  the  captains  in 
the  palace,  and  their  battering-rams  ever  play- 
ing at  the  castle-gates  to  beat  them  down,  they 
were  riveted  in  their  fears  and  it  made  them 
all  in  amaze.  And,  as  I  said,  the  man  of  the 
house  would  increase  all  this;  for,  whoever 
came  to  him  or  discoursed  with  him,  nothing- 
would  he  talk  of,  tell  them,  or  hear  but  that 
death  and  destruction  now  attended  Mansoui 

For,  quoth  the  old  gentleman,  you  are  all  of 
you  sensible  that  we  all  have  been  traitors  to 
that  once  despised  but  now  Famously  victorious 
and  glorious  Prince  Emmanuel.  For  he  now, 
as  you  see,  doth  not  only  lie  in  close  siege  about 
us,  but  hath  forced  his  entrance  in  at  our  gates : 
moreover  Diabolus  flics  before  him,  and  he 
hath,  as  you  behold,  made  of  my  house  a  gar- 
rison against  the  castle  where  he  is.  I,  for  my 
part,  have  transgressed  greatly,  (and  he  that  is 
clean  it  is  well  for  him) — but,  I  say,  I  have 
transgressed  greatly  in  keeping  silence  when  I 
should  have  spoken,  and  in  pei'verting  justice 
when  I  should  have  executed  the  same.  True, 
I  have  suffered  something  at  the  hands  of 
Diabolus  for  taking  part  with  the,  laws  of  King 
Shaddai,  but  that,  alas !  what  will  that  do . 
Will  that  make  compensation  for  the  rebellions 
and  treasons  that  I  have  done,  and  have  suffer- 
ed without  gainsaying  to  be  committed,  in  the 
town  of  Mansoul?  Oh  I  tremble  to  think 
what  will  be  the  end  of  this  so  dreadful  and 
so  ireful  a  beginning ! 

Now  while  these  brave  captains  were  thus 
busy  in  the  house  of  the  old  recorder,  Captain 
Execution  was  as  busy  in  other  parts  of  the 
town  in  securing  the  back  streets  and  the  wails. 
He  also  hunted  the  Lord  Will-be-will  sorely, 
and  suffered  him  not  to  rest  in  any  corner.  He 
pursued  him  so  hard  that  he  drove  his  men 
from  him,  and  made  him  glad  to  thrust  hia 
head  into  a  hole.  Also  this  mighty  warrior 
did  cut  three  of  the  Lord  Will-be-will's  ofE:er3 
down  to  the  ground:  one  was  old  Mr.  Preju- 
dice, he  that  had  his  crown  cracked  in  thb 
mutiny ;  this  man  was  made  by  my  Lord  Will- 
be-will  keeper  of  Ear-gate,  and  fell  by  the 
hand  of  Captain  Execution.  There  was  also 
one  Mr.  Backward-to-all-but-naught,  and  he 
also  was  one  of  Lord  Will-be-will's  officers, 
and  was  the  captain  of  the  two  guns  that  once 
were  mounted  on  the  top  of  Ear-gate ;  he  also 
was  cut  down  to  the  grouni  by  the  hands  of 
Captain  Execution.     Besides  these  two  there 


THK  m)LY    WAR. 


407 


was  another,  a  tiiirtl,  ami  hi.-*  name  wjl-*  Captain 
Treacher! III-.:  a  vile  man  lliis  wius,  but  one  tliat 
Will  be-will  did  put  a  fjreal  deal  ofcuntidenee 
in;  but  iiini  aUu  did  this  Cuptuin  Execution 
cut  down  to  the  groun<l  with  the  re^tt. 

He  also  made  u  very  j^reat  slauj^hter  amimj; 
my  Lord  Will-be-wili'.H  soMiers,  killinn  many 
tliat  were  stout  and  >turdy,  and  wounding  of 
many  tliat  tor  iJialiolus  were  nimble  and  active. 
IJut  all  tlu-j^e  were  Itialnilonians:  there  was 
nut  a  man,  a  native  ot'  Mansoul,  hurt. 

Other  feata  of  war  were  aUo  likewise  jht- 
lurnied  by  other  of  the  captains,  as  at  Eye- 
gate,  where  Captain  Ci«H>d-iiope  and  Ca|>tain 
Charity  had  n  charge,  was  j^reat  execution 
done;  for  Captain    tio<Hl-hope  with    his  own 


»elf.  Then  were  tidings  sent  down  to  Eai^ 
gate,  for  Emmanuel  still  abode  there,  to  Icl 
him  know  that  a  way  was  made  in  at  the  gate* 
of  the  castle  of  MansuuK  iUit  oh  how  the 
trumpetM  at  the  tidings  HoumUil  throughout 
the  Prince'rf  camp,  for  that  now  the  war  wiw  so 
near  an  end,  and  Mansoul  itself  of  being  set 
free  I 

Then  the  Prince  arose  fron»  the  place  where 
he  was,  and  took  with  him  such  of  his  men  of 
war  as  wire  fittest  for  the  exiH-dition,  and 
marched  up  the  street  of  Mansoul  to  the  old 
recorder's  house. 

Now  the  Trince  himself  was  clad  all  in  ar- 
mour of  gold,  and  so  he  marclutl  up  the  town 
with   his  standard  biirne  before  him;  but  he 


hand  slew  one  Captain  l51ind-foId,  the  keeper  [  kept  his  counlemmce  much  resorveil  all  the  way 
of  that  gate;  this  iJlind-fold  w:us  captain  of  a  |  as  he  went,  so  that  the  people  could  not  tell 
tljousund  men,  and  they  were  they  that  fought  i  how  to  gather  to  themselveti  love  or  hatred  by 
with  mauls;  he  also  pursue<l  his  men,  slew  |  his  looks.  Now  as  he  marched  U|>  the  street 
many  and  wouiuled  more,  and  made  the  rest  i  the  t«»wnsfolk  came  out  at  every  door  to  see, 
hide  their  hea«ls  in  corners.  and  could   not  but  b«>  taken  with   his  person 

There  w.us  also  at  that  gate  Mr.  Ill-pause,  <»f  ;  and  the  glory  thereof,  but  wondered  at  the  re- 
whom  you  hav»-  heard  before;  he  was  an  old  serveilnr.-v«.  of  his  countenance;  for  as  yet  he 
man,  and  had  a  beard  that  reached  down  to  his  ,  sj.ake  more  to  them  by  his  actions  and  works 
ginile;  the  .sjinie  was  he  that  was  onitor  to  j  than  he  did  by  words  or  »niiles.  But  also  |K>or 
Diabolus:  he  did  much  mischief  in  the  town  j  Mansoul  (as  in  such  cases  all  arc  ajit  to  do) 
of  Mansoul,  and  fell  by  the  hand  of  Captain  ,  interpreted  the  carriage  of  Emmanu<l  to  them, 
litHHl-hope.  j  as  did  Joseph's  brethren  his  to  theuj,  even  all 

Wlial  shall  I  say:  The  Diabolonians  in  these  the  quite  contrary  way;  for,  thought  they,  if 
days  lay  dead  in  every  corner,  though  too  many  :  Emmanuel  loved  us  he  would  xhow  it  to  us  by 
were  yet  alive  in  Maitsoul.  word  or  carriage,  but   none  of  these  he  doth, 


Now  the  old  recorder  and  my  Lord  Under- 
standing, with  some  others  of  the  chief  of  the 


therefore  Emmanuel    hates  us.     Now  if  Em- 
manuel hates  us,  ^lansoul  shall  be  ^lain,  then 


town— to  wit,  such  as  knew  they  must  stand  or  |  Mansoul  shall  become  a  dunghill.    They  knew 


fall  with  the  famous  town  of  ^lansoul — eumo 
t^igether  u|>on  a  day,  and  after  consultation  had 
did  jointly  agree  to  draw  up  a  petition  and  to 
^end  it  to  Emmanuel,  now  while  he  Nit  in  the 
gate  of  Miui-Houl.  i?o  they  drew  up  their  pe- 
tition to  Emmanuel,  the  contents  whereof  were 
th(.*!te:  "That  they,  the  old  inhabitants  of  the 
deplorable  town  of  ^Llnsoul 
»in.H,  and  were  sorry  tliat  t!i<  y 


that  they  had  transgressed  his  lather's  hnv, 
and  that  against  him  they  had  been  in  league 
with  I)iabolus  his  enemy.  They  also  knew 
that  the  i'rince  Emmanuel  knew  all  this,  for 
they  were  convincetl  that  he  was  an  angel  of 
(iod,  to  know  all  things  that  are  done  in  the 
earth.  And  this  made  them  think  that  their 
their  condition  was  miserable,  and  tliat  the  good 
I  liLs       I'rinee  wouUl  make  them  desolate. 


prii.c.ly  .Majt^ty,  and   prayinl  tliui  liu  would  |       And,  thought  tluy,  what  time  so  fit  to  do 


•pare  their  lives." 

Upon  this  petition  he  gave  no  answer  at  all, 
and  that  did  tri>uble  them  yet  so  much  the 


this  in  as  now,  when  he  has  the  bridle  of 
Mansoul  in  his  hand.  And  this  I  took  .H|>ecial 
notice  of,  that  the  inhabitants  |notwitll^tand• 


i.i()re.     Now  all  thi«  while  the  captains  that  ,  ing  all   this)   could   not— no,   tlu'y   could  not 


with 

■!.-  to 


viws  iM'aten  opi'n  and  broken 
litters,  ami  **>  a  way  made  to  go 


when  they  saw  him  march  t  •  town — 

but  cringe,  Ih>w.  Und,  ami  .\  to  lick 

the  dust  off  his  feet.  They  niso  wi-thed  • 
thousand  times  over  that  he  would  become 
their  I'rincc  and  captain,  and  would  become 
Ihoir  protector.     They  would  :i!m.  one  to  aji- 


up  to  the  hold  in  which  Diabolua  had  hid  him-      other  talk  of  tlic  couulnu-.-.  ol  in-  jHrwu,  and 


408 

how  much  for  glory  and  valour  lie  outstripped 
the  great  ones  of  the  world.  But.  poor  hearts ! 
as  to  themselves,  their  thoughts  would  change 
and  go  upon  all  manner  of  extremes ;  yea, 
throujrh  the  working  of  them  backward  and 
forward  Mansoul  became  as  a  ball  tossed  and 
as  a  rolling  thing  before  the  whirlwind. 

Now  wh.'n  ho  wa.s  come  to  the  castle-gates 
he  commniuled  Diabolus  to  appear  and  to  sur- 
render himself  into  his  hands.  But  oh  how 
loth  was  the  beast  to  appear  I  How  he  stuck 
at  it!  Uow  he  shrunk!  How  he  cringed! 
Vet  out  he  came  to  the  Prince.  Then  Em- 
manuel commanded,  and  they  took  Diabolus 
and  bnund  him  fiist  in  chains,  the  better  to 
reserve  him  to  the  judgment  that  he  had  ap- 
pointed for  him ;  but  Diabolus  stood  up  to 
entreat  for  himself  that  Emmanuel  would  not 
send  him  into  the  deep,  but  suffer  him  to 
depart  out  of  Mansoul  in  peace. 

When  Emmanuel  had  taken  him  and  bound 
him  in  chains,  he  led  him  into  the  market- 
place, and  there,  before  :\Iansoul,  stripped  him 
of  his  armour  in  which  he  boasted  so  much 
before.  This  now  was  one  of  the  acts  of  tri- 
tmph  of  Emmanuel  over  his  enemy;  aud  all 
the  while  that  the  giant  was  stripping  the 
trumpets  of  the  golden  Prince  did  sound 
amain ;  the  captains  also  shouted  and  the 
soldiers  did  sing  for  joy. 

Then  was  Mansoul  called  upon  to  behold 
the  beginning  of  iMnmanuel's  triumph  over 
him  in  whom  they  so  much  had  trusted,  and 
of  whom  they  so  much  had  boasted  in  the 
days  when  he  had  flattered  them. 

Thus,  having  made  Diabolus  naked  in  the 
eyes  of  Mansoul  and  before  the  commanders 
of  the  Prince,  in  the  next  place  he  commands 
that  Diabolus  should  be  bound  with  chains  to 
his  chariot  wheels.  Then  leaving  some  of  his 
forces — to  wit.  Captain  Boanerges  and  Captain 
Conviction — as  a  guard  for  the  castle-gates, 
that  resistance  might  be  made  on  his  behalf, 
(if  any  that  heretofore  followed  Diabolus  should 
make  an  attempt  to  possess  it,)  he  did  ride  in 
triumph  over  him  quite  through  the  town  of 
Mansoul,  and  so  out  at  and  before  the  gate 
railed  Eye-gate,  to  the  plain  where  was  his 
camp. 

But  you  cannot  think,  unless  you  had  been 
there  as  I  was,  what  a  ^uout  there  was  in  Em- 
nianuel's  camp  when  they  saw  the  tyrant 
bound  by  the  hand  of  their  noble  Prince  and 
tied  to  his  chariot  wheels. 

And  they  said,  He  hath  led  captivity  cap- 
tive ;  he  hath  spoiled  principalities  and  pow- 


BUN VAN'S  COMPLETE   WOElfS. 


ers;  Diabolus  is  subjected  to  the  power  of  his 
sword  and  made  the  object  of  all  derision ! 

Those  also  that  rode  reibrmades,  aud  that 
came  down  to  see  the  battle,  they  shouted  W'ith 
that  greatness  of  voice  and  sung  with  such 
melodious  notes  that  they  caused  them  that 
dwell  in  the  highest  orbs  to  open  their  win- 
dows, put  out  their  heads,  and  look  down  tc 
see  the  cause  of  that  glory. 

The  tow-nsmen  also,  so  many  of  them  as  saw 
this  sight,  were  as  it  were  astonished  while 
they  looked  betwixt  the  earth  and  the  heavens. 
True,  they  could  not  tell  what  would  be  the 
issue  of  things  as  to  them,  but  all  things  were 
done  in  such  excellent  methods;  and  I  cannot 
tell  how  but  things  in  the  management  of 
them  seemed  to  cast  a  smile  towards  the  town , 
so  that  their  eyes,  their  heads,  their  hearts, 
and  their  minds,  and  all  that  they  had,  were 
taken  and  held  while  they  observed  Emman- 
uel's order. 

So,  when  the  brave  Prince  had  finished  this 
part  of  his  triumph  over  Diabolus  his  foe,  he 
turned  him  np  in  the  midst  of  his  contempt 
and  shame,  having  given  him  a  charge  no 
more  to  be  a  possessor  of  Mansoul.  Then 
went  he  from  Emmanuel,  and  out  of  the  midst 
of  his  camp,  to  inherit  the  parched  places  in 
a  salt  land,  seeking  rest,  but  finding  none. 

Now,  Captain  Boanerges  and  Captain  Con- 
viction were  both  of  them  men  of  very  great 
majesty;  their  faces  were  like  the  faces  of 
lions,  aud  their  words  like  the  roaring  of  the 
sea;  and  they  still  quartered  in  Mr.  Con- 
science's house,  of  w'hom  mention  was  made 
before.  When  therefore  the  high  and  mighty 
Prince  had  thus  far  finished  his  triumph  over 
Diabolus,  the  townsmen  had  more  leisure  to 
view  and  to  behold  the  actions  of  these  noble 
captains.  But  the  captains  carried  it  with  that 
terror  and  dread  in  all  that  they  did  (and  you 
may  be  sure  that  they  had  private  instriictions 
so  to  do)  that  they  kept  the  town  under  con- 
tinual heart-aching,  and  caused  (in  their  ap- 
prehension) the  well-being  of  Mansoul  for  the 
future  to  hang  in  doubt  before  them,  so  that 
(for  some  considerable  time)  they  neither  knew 
what  rest,  or  ease,  or  peace,  or  hope  meant. 

Nor  did  the  Prince  himself,  as  yet,  abide  in 
the  town  of  Mansoul,  but  in  his  royal  pavilion 
in  the  camp  and  in  the  midst  of  his  Father's 
forces.  So  at  a  time  convenient  he  sent  special 
orders  to  Captain  Boanerges  to  summons  Man- 
soul, the  whole  of  the  townsmen,  into  the  castle 
yard,  and  then  and  there  before  their  faces  to 
take  my  Lord  Understanding,  Mr.  Conscience, 


TTTF   UnlA'    WAR. 


409 


and  that  notable  one,  the  Lord  \\'ill-be-\vill, 
and  i>ut  them  all  three  in  ward,  and  that  tlu-y 
should  set  a  strong  guard  upon  them  tlien- 
until  hi-H  pleiwure  eoncerning  them  were 
further  known.  The  whieh  orders,  when  the 
eaptains  had  put  them  in  execution,  made  ni» 
small  adilition  to  the  fears  of  the  town  of  Man- 
Houl ;  tornow,  to  t  lu-i  r  t  hi  nkimr,  were  their  former 
feurs-d  the  ruin  of  Mati-ioul  eontirmed.  Now, 
what  death  they  should  dir  and  how  long  they 
should  be  in  dying  was  that  whieh  uiost  per- 
plexed their  lieniLs  and  hearts;  yea,  they  were 
afraid  that  Kmmanuel  would  command  them 
nil  into  the  deep,  the  place  that  the  prime 
Diabolus  w:is  afraid  of;  for  they  knew  that 
they  had  deserve<l  it:  also  to  die  by  the  sword, 
in  the  face  of  the  town  and  in  the  open  way 
of  disgrace,  from  the  hand  of  so  good  and  so 
holy  a  Prince,  that  too  troubled  them  sore. 
The  town  wius  also  greatly  trouble«l  for  the 
men  that  were  committed  to  ward,  for  that  they 
were  their  stay  and  their  guide,  and  for  that 
they  believed  that  if  those  men  were  cut  off. 
their  execution  would  be  but  the  beginning  of 
;he  ruin  of  the  townof  Mansoul.  Wherefore, 
what  do  thoy  but,  together  witli  the  men  in 
prison,  draw  up  a  petition  to  the  Prince  and 
send  it  to  Kmnumut-l  by  the  hand  of  Mr. 
Would-live?  S«i  he  wi-nt  and  came  to  tlie 
i'rinee'rt  quarters,  and  pri>^ented  the  petition, 
the  sum  «)f  which  wius  this:  *'Great  and  won- 
derful PoU-ntatc,  victor  over  Diabolus,  and 
conqueror  of  the  town  of  Mansoul :  We,  the 
miserable  inhal)itants  of  that  mr>st  woeful  cor- 
poration, <lo  humbly  beg  that  we  may  find 
favour  in  thy  sight,  and  renirmber  not  against 
us  former  traii-igres-sions,  nor  yet  the  sins  of 
the  chief  of  our  town,  but  spare  us  acconling 
to  the  greatness  of  thy  nicrcy,  and  let  us  not 
die,  but  live  in  thy  »ight;  so  Hhall  we  be  will- 
ing to  l)c  thy  servants,  and,  if  thou  shalt  think 
fit,  to  gather  our  meat  un<ler  thy  table. 
Amen." 

So  the  petitioner  went,  as  wiw  said,  with  thi.s 
pi-tition  to  the  Prince,  anti  the  Prince  took  it 
at  his  hand,  but  .sent  him  away  with  Hilence. 
This  still  afflicted  the  town  of  Mansoul;  but 
yet,  considering  that  now  they  must  either 
|>etition  or  die,  for  now  they  couM  not  do  any 
thing  else,  therefore  they  consulted  again  and 
•t>nt  another  petition,  and  this  petition  wits 
much  after  the  form  and  mcth<Kl  of  the 
t'rmer. 

But  when  the  petition  wax  ilrawn  up,  by 
whom  should  they  send  it  was  the  next  quis- 
tion;  for  tbey  would  not  s^Mid  this  by  liim  liy 


whom  tliey  sent  the  first,  (for  they  thought  that 
tiie  I'rinee  iuul  taken  some  otVenee  at  the  man- 
ner i>f  his  de|x>rtment  before  him,)  ho  they  a^- 
tenipted  to  make  Captain  Conviction  their 
nu-Hsenger  with  it;  but  he  said  that  he  neither 
durst  nor  would  petition  Emmanuel  for  trai- 
tors, nor  be  to  the  I'rinee  an  advocate  for 
rebels.  Yet  withal,  said  he,  our  Prince  IB 
gooti,  ami  you  may  adventure  to  ceml  it  by  the 
hand  of  one  of  your  town,  provided  he  went 
with  a  rope  abttut  his  head  and  pleadetl  not)» 
ing  but  mercy. 

Well,  they  made  through  fear  their  delayj"  tut 
long  JUS  they  couhl,  and  longer  than  delay!*  were 
good;  but  fearing  at  last  the  dangerousnesj*  of 
them,  they  thought,  but  with  many  a  fainting 
in  thi'ir  minds,  to  send  their  petition  by  Mr. 
Desires-awake;  so  they  sent  for  Mr.  Dettires- 
awake.  Now  he  dwelt  in  a  very  mean  cottage 
in  Mansoul,  and  he  came  at  his  neighbour*' 
request.  So  they  told  him  what  they  had 
done,  and  what  they  would  do  concerning 
jK'titioning,  and  that  they  did  desire  of  him 
that  he  would  go  therewith  to  the  Prim-e. 

Then  said  Mr.  Desires-awake,  "  Why  shoulo 
not  I  do  the  best  I  can  to  save  so  famous  a 
town  as  Mansoul  from  disserved  destruction?'- 
They  therefore  delivered  the  petition  to  him, 
and  told  him  how  he  must  address  Ijimself  to 
the  Prince,  and  wisluti  him  ten  thousand 
good-spced.s.  So  he  comes  to  the  Prince's 
pavilion,  As  the  first,  and  asked  to  speak  witU 
his  Majesty ;  so  word  was  carrie<l  to  Kmmanuel, 
and  the  Prince  came  out  to  the  man.  When 
Mr.  Desires-awake  saw  the  Prince  he  fell  flat 
with  his  face  to  the  ground  and  cried  out, 
"Oh  that  .Mansoul  might  live  before  thee!" 
And  with  that  he  presented  the  petitiim;  the 
which  when  the  Prince  had  read,  he  turned 
away  for  awhile  and  wept,  but  refraining  him- 
self, he  turned  again  to  the  man  (who  all  thiii 
while  lay  crying  at  his  feet  as  at  the  first)  and 
said,  "(lo  thy  way  to  thy  place,  and  I  will  con- 
i»ider  of  thy  re<|Ue8ti'." 

Now  you  may  think  that  they  of  Man.vjul 
that  had  sent  him,  what  with  guilt  and  what 
with  fear  le^t  their  jK-tition  should  be  rejected, 
could  not  but  look  with  many  a  long  liMik,  and 
that  t«K)  with  numy  strange  working",  of  heart, 
to  sec  what  would  beconie  of  their  petition; 
at  laj»t  they  saw  their  nii-Ksenger  coming  back; 
HO  when  he  was  come  they  aitke<i  him  how  he 
fare<l,  what  Kmmanuel  luiid,  and  what  wan  bo* 
come  of  the  petition?  Hut  he  told  thorn  thmt 
he  would  be  silent  till  he  came  to  the  prison 
to  my  loni  mayor,  my  Lord  Will-bo-wdl,  and 


410 

Mr.  U.-cor.Kr.  So  he  went  forward  towards 
the  prison-house,  where  the  men  of  Hansoul 
lay  bound.  liut  oh  what  a  multitude  flocked 
after  to  hear  what  the  messenger  said!  So 
when  he  was  come  and  had  shown  himself  at 
the  gate  of  the  prison,  my  lord  mayor  himself 
looked  a.s  white  as  a  clout,  the  recorder  also 
did  iiuake,  but  they  asked  and  said,  "Come, 
g.,.)d  sir,  what  did  the  great  Prince  say  to  you?" 
Then  .said  Mr.  Desires-awake,  "When  I  came 
to  my  Lord's  pavilion,  I  called  and  he  came 
1  .rtli';  so  I  fell  prostrate  at  his  feet  and  de- 
livered to  him  my  petition,  (for  the  greatness 
of  liis  pers'jn  and  the  glory  of  his  countenance 
would  not  suffer  me  to  stand  upon  my  legs.) 
>'..w  :i.s  he  received  the  petition  I  cried.  Oh 
that  Mausoul  might  still  live  before  thee!  So 
wljon  for  a  while  he  had  looked  thereon,  he 
turned  liim  about  and  said  to  his  servant,  'Go 
thy  way  to  thy  place  again,  and  I  will  consider 
of  thy  requests.' "  The  messenger  added,  more- 
over, and  said,  "The  Prince  to  whom  you  sent 
me  is  such  a  one  for  beauty  and  glory  that 
whoso  sees  him  must  both  love  and  fear  him: 
I,  for  my  pait,  can  do  no  less;  but  I  know  not 
what  will  be  the  end  of  these  things."  At  this 
answer  they  were  all  at  a  stand,  both  they  in 
prison  and  they  that  followed  the  messenger 
thitiier  to  hear  the  news;  nor  knew  they  what 
or  what  manner  of  interpretation  to  put  upon 
what  the  Prince  had  said.  Now  when  the 
pri"*(m  was  cleared  of  the  throng  the  prisoners 
among  themselves  began  to  comment  upon 
Emmanuel's  words.  My  lord  mayor  said  that 
the  answer  did  not  look  with  a  rugged  face; 
but  Will-be-will  said  it  betokened  evil;  and 
tlie  recorder,  that  it  was  a  messenger  of  death. 
Now,  they  that  were  left  and  that  stood  be- 
hind, and  so  could  not  so  well  hear  what  the 
prisoners  said,  some  of  them  catched  hold  of 
one  piece  of  a  sentence  and  some  on  a  bit  of 
another;  some  took  hold  of  what  the  messen- 
ger said,  and  some  of  the  prisoners'  judgment 
thereon ;  so  none  had  the  right  understanding 
of  things;  but  you  cannot  imagine  what  work 
these  people  made  and  what  a  confusion  there 
was  in  Mausoul  now. 

For  presently  they  that  had  heard  what  was 
sjiid  flew  about  the  town,  one  crying  one 
tiling,  and  another  the  quite  contrary,  and 
both  were  sure  enough  they  told  true;  for 
thfiv  did  hear,  they  said,  with  their  ears  what 
was  said,  and  therefore  could  not  be  deceived. 
One  would  say,  "  We  must  all  be  killed ;"  an- 
othei  would  say,  "We  must  all  be  saved;" 
and   a   thixd   would  say,   "That  the    Prince 


BUXYAN'S  COMPLETE  WORKS. 


would  not  be  concerned  with  Mannoi>l ;"  and 
a  fourth,  "That  the  prisoners  must  be  sud- 
denly put  to  death."  And,  as  I  said,  every 
one  stood  to  it  that  he  told  his  tale  the  Tight- 
est, and  that  all  others  but  he  were  ou*--. 
Wherefore  Mansoul  had  now  molestation  upo" 
molestation,  nor  could  any  man  know  on  what 
to  rest  the  sole  of  his  foot ;  for  one  would  go 
by  now,  and  as  he  went,  if  he  heard  his  neigh- 
bour tell  his  tale,  to  be  sure  he  would  tell  the- 
quite  contrary,  and  both  would  stand  in  it 
that  he  told  the  truth.  Nay,  some  of  them 
had  got  this  story  by  the  end,  "That  the 
Prince  did  intend  to  put  Mansoul  to  the 
sword."  And  now  it  began  to  be  dark ; 
wherefore  poor  Mansoul  was  in  sad  per- 
plexity all  that  night  until  the  morning. 

But,  so  far  as  I  could  gather  by  the  best 
information  that  I  could  get,  all  this  hubbub 
came  through  the  words  that  the  recorder  said 
when  he  told  them  that  in  his  judgment  the 
Prince's  answer  was  a  messenger  of  death.  It 
was  this  that  fired  the  town  and  that  began 
the  fright  in  Mansoul ;  for  Mansoul,  in  former 
times,  did  use  to  count  tl^at  Mr.  Recorder  was 
a  seer,  and  that  his  sentence  was  equal  to  the 
best  of  oracles;  and  thus  was  Mansoul  a 
terror  to  itself. 

And  now  did  they  begin  to  feel  what  w'as 
the  effects  of  stubborn  rebellion  and  unlawful 
resistance  against  their  Prince.  I  say  they 
now  began  to  feel  the  effects  thereof  by  guilt 
and  fear,  that  now  had  swallowed  them  up; 
and  who  more  involved  in  the  one  but  they 
that  were  most  in  the  other — to  wit,  the  chief 
of  the  town  of  Mansoul? 

To  be  brief,  when  the  fame  of  the  fright 
was  out  of  the  town,  and  the  prisoners  had  a 
little  recovered  themselves,  they  take  to  them- 
selves some  heart  and  think  to  petition  the 
Prince  for  life  again.  So  they  did  draw  up 
a  third  petition,  the  contents  whereof  were 
these : 

"  Prince  Emmanuel  the  Great,  Lord  of  all 
worlds  and  Master  of  mercy,  we,  thy  poor, 
wretched,  miserable,  dying  town  of  Mansoul, 
do  confess  unto  thy  great  and  glorious  Ma- 
jesty that  we  have  sinned  against  thy  Father 
and  thee,  and  are  no  more  worthy  to  be  called 
thy  Mansoul,  but  rather  to  be  cast  into  the 
pit.  If  thou  wilt  slay  us,  we  have  deserved  it. 
If  thou  wilt  condemn  us  to  the  deep,  we  can- 
not but  say  thou  art  righteous.  We  cannot 
complain  whatever  thou  dost  or  however  thou 
carriest  it  towards  us.  But  oh  let  mercy  reign, 
and  let  it  be  extended  to  us !     Oh  let  mercv 


THE  HOLY   W.\n. 


!1) 


lak*"  hold  u[)on  us  ami  free  us  from  our  trans- 
pres.'«ions,  ami  we  will  sing  of  thy  iiicrcy  and 
'if  thy  jud^'inent.     Ameii." 

This  petition,  when  drawn  up,  wiw  designed 
to  be  sent  to  the  Prince,  as  the  first ;  but  who 
nhould  carry  it?  that  was  the  question.  Some 
said,  "  Let  him  do  it  that  went  with  the  first;" 
but  others  thought  not  good  to  do  that,  and 
tlmt  because  he  sped  no  better.  Now  there 
n-a<>  an  old  man  in  the  town,  and  his  name 
«%as  Mr.  Good-di-ed,  a  man  that  bare  only  the 
name,  but  had  nothing  of  the  nature  of  the 
thinj.' :  now  some  were  foe  sending  him,  but 
the  recorder  was  by  no  moans  for  that ;  "  For," 
said  he,  "  we  now  stand  in  nee<l  of  and  are 
pleailiiig  for  n»erey ;  wherefore  to  ^end  our 
petition  by  a  man  of  this  name  will  seem  to 
cross  tlie  petition  itself.  ShouM  we  make  Mr. 
G<HKl-dee<l  our  messenger  when  our  position 
i-rit-s  for  mercy? 

"  Besides,"  quoth  the  old  gentleman,  "  should 
the  Prince,  now  as  he  receives  the  petition,  ask 
him  and  say.  What  is  thy  name?  as  nobody 
knows  but  he  will,  and  ho  should  say.  Old 
noo«l-deed  ;  what  thiuk  you  wouM  Kmmanuel 
say  but  this,  Ay  I  is  old  (tood-deed  yet  alive 
in  Mansoul?  Then  let  old  Goo<l-deed  save 
you  froni  your  distresses.  And  if  he  says  so, 
I  am  sure  we  are  lf>st,  nor  can  a  thousand  of 
old  G<M>d-deeds  save  Mansoul." 

.Vfter  the  reconler  had  given  in  his  reasons 
wliy  old  Good-deed  should  not  go  with  this 
petition  to  Kmmanuel,  the  rest  of  the  prison- 
ers and  chief  of  Mansoul  opposed  it  also;  and 
80  old  Good-deed  was  laid  aside,  and  they 
agreed  to  send  Mr.  Desires-awake  again;  so 
they  sent  for  him,  and  desired  him  that  he 
would  a  .second  time  go  with  their  petition  to 
the  Prince,  and  he  readily  told  them  he  would. 
Hut  they  bid  him  that  in  anywise  he  would 
take  heed  that  in  no  word  or  carriage  he  gave 
offence  to  the  Prince;  For  by  doing  bo,  for 
aught  we  can  t«'ll,  you  may  bring  Mansoul 
into  utter  rlestruction,  said  they. 

N  iw  Mr.  Desiri-s-awake,  when  he  saw  that 
lie  uusl  go  of  this  errand,  besought  that  they 
would  grant  that  Mr.  Wct-eyea  might  go  witli 
him.  Now  this  Wet-eyes  was  n  near  neigh- 
bour of  Mr.  Desirej,  u  iH>f)r  num,  a  man  of  a 
br'>k>'n  spirit,  yet  oni«  that  could  sjn-ak  well  to 
a  p<  tition.  So  tiny  grantol  that  he  should  go 
with  him.  Wherefore  they  atldrei*.H)d  them- 
•c1vcj»  to  their  businc^t:  Mr.  I)i>»irOs  put  a  rope 
u|>on  his  head,  and  Mr.  Wct-eyc»  went  with 
hands  wringing  together.  Thus  they  went  to 
the  Prince's  pavilion. 


Now  when  they  went  to  pttiti..n  this  third 
time  they  were  not  without  thoughts  that  by 
often  coming  they  might  be  a  bunlen  to  the 
Prince.  Wherefore,  when  they  were  come  to 
the  door  of  his  pavilion,  they  first  made  their 
apology  fur  themselves  and  for  their  coming  to 
trouble  Kmmanuel  so  often,  and  they  said 
that  they  came  not  hither  to-day  for  that  they 
delighte«l  in  lu-ing  troublesome,  or  for  that 
they  d»light«Hl  to  hear  theniHtlvi-s  talk,  but  for 
that  necessity  chus«><|  them  to  come  to  hia 
Majesty;  they  could,  they  said,  have  no  rest 
day  nor  night  because  of  their  trunsgrrimiomi 
against  Shaddai  and  against  Kmmanuel  \\\» 
8<»n.  They  also  thought  that  some  misbe- 
haviour of  Mr.  Di-si res-awake  the  last  time 
might  give  <listaste  to  his  Highness,  and  so 
causi'd  that  he  ret»irne<l  from  so  merciful  a 
Prince  empty  and  without  countenance.  So 
when  they  had  made  this  apology,  Mr.  Desires- 
awake  cast  himself  prostrate  upon  the  ground 
as  at  first,  at  the  feet  of  the  mighty  Prince, 
saying,  "Oh  that  Man.soul  might  live  before 
thee!"  and  so  he  ilelivered  his  petition.  The 
Prince  tlu-n,  having  read  the  petition,  turned 
aside  awhile  as  before,  and  coming  again  to 
the  place  where  the  petitioner  lay  on  the 
ground,  he  demanded  what  his  name  was,  and 
(»f  what  esteem  in  the  account  of  Mansoul,  for 
that  he,  above  all  the  multitude  of  .Mansoul, 
should  be  .sent  to  him  upon  such  an  errand  ? 
Then  said  the  man  to  the  Prince,  "  i)\\  let  not 
my  Lord  be  angrj*,  and  why  inquire«t  thou 
after  the  name  of  such  a  dead  dog  as  I  am  ? 
Pass  by,  I  pray  thee,  and  take  no  notice  of 
who  I  am,  becaitse  there  is,  as  thou  ver)*  well 
knowest,  so  great  a  disprojKirtion  between  me 
and  thee.  Why  the  townsmen  chose  to  send 
me  on  this  errand  to  my  Lord  is  best  known 
to  themselves;  but  it  could  not  be  for  that  they 
thought  that  I  had  favour  with  my  Lord.  For 
my  part,  I  am  out  of  charity  with  myself: 
who  then  should  be  in  love  with  me?  Yet 
live  I  would,  and  so  would  I  that  my  towns- 
men should;  and  l)ecause  both  they  and  my- 
self are  guilty  of  great  transgressions,  therefore 
they  have  sent  me,  and  I  am  come  in  their 
namctt  to  bog  of  my  Lord  for  mercy.  Let  it 
ploams  thee  therefore  to  incline  to  mercy,  but 
ask  riot  what  thy  servants  are." 

Tlun  sjiid  the  Prince,  "  And  whni  i-  b«»  that 
is  become  thy  companion  i:  ■lat- 

ter?"    So  Mr.  Desires  tohl  i  >t  he 

wan  a  poor  neighbour  of  his  and  one  of  hb 
most  intimate  asHOciaten,  and  his  name,  wid 
ho,  may  it  please  your  most  cxct'llcnt  Miyjeaty, 


412 


BUSYAN'S  COMPLETE  WORKS. 


is  Wet-evts,  of  the  town  of  Mansoul.  I  know 
that  there  are  many  of  that  name  that  are 
naught ;  but  I  hope  it  will  be  no  offence  to  my 
Lord  that  I  have  brought  my  poor  neighbour 
with  me. 

Then  Mr.  Wet-eyes  fell  on  his  face  to  the 
ground,  and  made  this  apology  for  his  coming 
witli  iiis  neighbour  to  my  Lord. 

"O  my  Lord,  (quoth  he,)  what  I  am  I  know 
not  my.sclf,  nor  whether  my  name  be  feigned 
.>r  true,  especially  when  I  begin  to  think  what 
some  have  said— namely,  that  this  name  was 
given  me  because  Mr.  Repentance  was  my 
father.  Good  men  have  bad  children,  and  the 
sincere  do  oftentimes  beget  hypocrites.  My 
mother  alr^o  called  me  by  this  name  from  my 
cradle,  but  whether  because  of  the  moistness 
of  my  brain,  or  because  of  the  softness  of  my 
heart,  I  cannot  tell.  I  see  dirt  in  mine  own 
tears  and  filthiness  in  the  bottom  of  my  prayers. 
But  I  pray  thee  (and  all  this  while  the  gentle- 
man wept)  that  thou  wouldst  not  remember 
against  us  our  transgressions,  nor  take  offence 
at  the  unqualificdness  of  thy  servants,  but 
mercifully  pass  by  the  sin  of  Mansoul,  and 
refrain  from  the  glorifying  of  thy  grace  no 
longer." 

So  at  his  bidding  they  arose  and  both  stood 
trembling  before  him,  and  he  spake  to  them  to 
this  purpose : 

"  The  tovra  of  Mansoul  hath  grievously  re- 
belled against  my  Father,  in  that  they  have 
rejected  him  from  being  their  King,  and  did 
choose  to  themselves  for  their  captain  a  liar, 
a  murderer,  and  a  runagate  slave.  For  this 
Diabolus  and  your  pretended  prince,  though 
one  so  highly  accounted  of  by  you,  made  re- 
bellion against  my  Father  and  me,  even  in  our 
palace  and  the  highest  court  there,  thinking 
to  become  a  prince  and  king.  But  being  there 
timely  discovered  and  apprehended,  and  for 
his  wickedness  bound  in  chains  and  separated 
to  the  pit  with  those  that  were  his  companions, 
he  offered  himself  to  you,  and  you  have  re- 
ceived him. 

'•'  Now  this  is,  and  for  a  long  time  hath  been, 
an  high  affront  to  my  Father;  wherefore  my 
Fatlier  sent  to  you  a  powerful  army  to  reduce 
you  to  your  obedience.  But  you  know  how 
those  men,  their  captains  and  their  counsels 
were  esteemed  of  you,  and  what  they  received 
at  your  hand.  You  rebelled  against  them,  you 
shut  your  gates  upon  them,  yon  bid  them  bat- 
tle, you  fought  them,  and  fought  for  Diabolus 
against  them.  So  they  sent  to  my  Father  for 
more  power,  and  I  with  my  men  am  come  to 


subdue  you.  But  as  you  treated  the  servants, 
so  you  treated  their  Lord.  You  stood  up  in 
hostile  manner  against  me  ;  you  shut  up  your 
gates  against  me  ;  you  turned  a  deaf  ear  to  me 
and  resisted  as  long  as  you  could ;  but  now  I 
have  made  a  conquest  of  you.  Did  you  cry 
me  mercy  so  long  as  you  had  hopes  that  you 
might  prevail  against  me?  But  now  I  have 
taken  the  town,  you  cry ;  but  why  did  you  not 
cry  before,  when  the  white  flag  of  mercy,  and 
the  red  flag  of  justice,  and  the  black  flag  that 
threatened  execution  were  set  up  to  cite  you  to 
it?  Now  I  have  conquered  your  Diabolus, 
you  come  to  me  for  favour ;  but  why  did  you 
not  help  me  against  the  mighty  ?  Yet  I  will 
consider  your  petition,  and  will  answer  it  so  as 
will  be  for  my  glory. 

"  Go  bid  Captain  Boanerges  and  Captain 
Conviction  bring  the  prisoners  out  to  me  into 
the  camp  to-morrow  ;  and  say  you  to  Captain 
Judgment  and  Captain  Execution,  Stay  you  in 
the  castle,  and  take  good  lieed  to  yourselves 
that  you  keep  all  quiet  in  Mansoul  until  you 
shall  hear  further  from  me."  And  with  that 
he  turned  himself  from  them  and  went  to  his 
royal  pavilion  again. 

So  the  petitioners,  having  received  this  an- 
swer from  the  Prince,  returned,  as  at  first,  to 
go  to  their  companions  again.  But  they  had 
not  gone  far  but  thoughts  began  to  work  in 
their  minds  that  no  mercy  as  yet  was  intended 
by  the  Prince  to  Mansoul.  So  they  went  to 
the  place  where  the  prisoners  lay  bound ;  but 
these  workings  of  mind  about  what  would  be- 
come of  Mansoul  had  such  strong  power  over 
them  that  by  that  they  were  come  unto  them 
that  sent  them  they  were  scarce  able  to  deliver 
their  message. 

But  they  came  at  length  to  the  gates  of  the 
town,  (now  the  townsmen  with  earnestness 
were  waiting  for  their  return,)  where  many 
met  them  to  know  what  answer  was  made  to 
the  petition.  Then  they  cried  out  to  those 
that  were  sent,  "  What  news  from  the  Prince  f 
and  what  hath  Emmanuel  said  ?"  But  they 
said  that  they  must,  as  before,  go  up  to  the 
prison  and  there  deliver  their  message.  So 
away  they  went  to  the  prison,  with  a  multitude 
at  their  heels.  Now,  when  they  were  come  to 
the  gates  of  the  prison  they  told  the  first  part 
of  Emmanuel's  speech  to  the  prisoners — to  wit- 
how  he  reflected  upon  their  disloyalty  to  hia 
Father  and  himself,  and  how  they  had  chosen 
and  closed  with  Diabolus,  had  fought  for  him, 
hearkened  to  him,  and  been  ruled  by  him,  but 
had  despised  him  and  his  men.     This  made 


THE  IIULY    WAIl. 


413 


(lie  i»risoners  look  pale;  but  the  messengers 
procet'tleil  ami  .said,  "  He,  the  Prince,  suid 
moreover  that  yet  he  would  consider  your  pe- 
tition and  <,'ive  such  answer  thereto  us  woulil 
Btand  with  his  glory."  And  as  these  words 
were  spoken,  Mr.  Wet -eyes  gave  a  great  sigh. 
At  this  they  were  all  of  them  struck  into 
their  dumps,  and  could  not  tell  what  to  say. 
Fear  also  po^vse^sed  them  in  a  nuirvellou.s 
manner,  and  death  seemed  to  sit  upon  some  of 
tlieir  eyebrows.  Now,  there  wits  in  the  com- 
pany a  notable  sliarp-witted  fellow,  a  mean 
man  of  estate,  and  his  name  was  old  Imiuis- 
itivc;  this  man  asked  the  petitioners  if  they 
had  told  out  every  whit  of  what  Kmmanuel 
said.  And  they  luiswered,  "  Verily,  no."  Then 
»:».id  Iiujuisitive,  "  I  thought  so  indeed.  I'ray 
what  Wius  it  more  that  he  said  unto  you?" 
Then  they  paused  awhile,  but  at  last  they 
brought  out  all,  saying,  "  The  I'rince  ordered 
us  to  bid  Captain  lloanerges  and  Captain  Con- 
viction bring  the  prisoners  down  to  him  to- 
morrow, an«l  that  Captain  Judgment  and  Cap- 
tain K.xecution  should  take  charge  of  the  castle 
and  town  till  they  should  hear  further  from 
him."  They  said  also  that  when  the  Prince 
had  commanded  them  thus  to  do,  he  immedi- 
ately turnetl  his  back  upon  them  and  went  into 
his  royal  pavilion. 

Hut  oh  how  this  return,  and  especially  this 
last  clause  of  it,  that  the  prisoners  must  go  out 
to  the  Prince  into  the  cuinp,  broke  all  their 
loins  in  piect^  !  Wherefonrwith  one  voice  they 
-'t  up  Ji  crj' that  reached  up  to  the  heavens, 

is  done,  each  of  the  three  prepared  himself 
i>  die,  (and  the  recorder  said  unto  them,  "This 
was  the  thing  that  I  feared,")  for  they  conchuled 
that  to-morrow,  by  that  the  sun  went  d-iwn, 
they  should  be  tumbled  out  of  the  worhl.  The 
whole  town  also  counted  of  no  other,  but  that 
in  their  time  and  order  they  must  all  drink 
of  the  same  cup.  Wherefore  the  town  of  Man- 
soul  Hpont  that  night  in  mourning,  and  sack- 
cloth, and  ashes.  The  prisoners  also,  when 
tk?  time  was  come  for  them  to  go  down  bef(»re 
the  Prince,  dressed  thenjselves  in  mourning  at- 
tire,  with  ropes  upon  their  necks.  The  whole 
town  of  Mansoul  al.so  .showinl  themselves  U|>on 
the  wall,  all  clad  in  mourning  weeds,  if  per- 
hape»  the  Prince  with  the  sight  tliereof  might 
be  moved  with  compassion.  Hut  oh  h«»w  the 
busylMHlies  that  were  in  the  town  of  Mansoul 
did  now  concern  themselves!  They  nui  h<-re 
and  there  through  the  streets  of  the  town  by 
companies,  crj'ing  out  a»  they  ran  in  tumult-  I 
uouii-wise,  one  after  one  manner,  and  another  | 


the  quite  contrar)',  to  the  almost  utttr  ilistrac- 
tion  of  Mansoul. 

Well,  the  time  is  come  that  the  prisonem 
must  go  down  to  the  camp  and  appear  before 
the  Prince.  .\nd  thus  was  the  nuinner  of  their 
going  down  :  Captain  Boanergi's  went  with  a 
guard  bef«)ro  them,  and  Ca]>tain  Conviction 
came  behind,  and  the  prisoners  went  down 
bound  in  chains  in  the  midst;  so  I  say  the 
prisoners  went  in  the  midst,  and  the  guard 
went  with  (lying  colours  luhind  and  l>efore, 
but  the  prisoiu-rs  went  with  drooping  spirito. 

Or,  more  particularly,  thus: 

The  prisoners  went  down  all  in  mourning, 
they  put  ropes  upon  themselves;  they  went  on 
smiting  ftf  themselves  on  the  breast,  but  dunit 
not  lift  up  their  eyes  to  lu'aven.  Thus  they 
went  out  at  the  gate  of  MauMjul  till  they  came 
into  the  miilst  of  the  Prine«''s  army,  the  sight 
and  glory  of  which  did  greatly  heighten  their 
aflliction.  Nor  could  they  now  longer  forbear 
but  cry  out  aloud,  O  unhappy  men!  O 
wretched  njcn  of  Mansoul !  Their  chains, 
still  mixing  their  dolorous  notes  with  the  criea 
of  the  prisoners,  made  the  noise  more  lament- 
able. 

So,  when  they  were  come  to  the  door  of  the 
Prince's  pavilion,  they  cjist  themselves  prtw- 
trate  upon  the  place.  Then  one  went  in  and 
told  the  Lord  that  the  prisoners  were  come 
down.  The  Prince  then  ascended  a  throne  of 
state,  and  .sent  for  the  prisoners  in  ;  who,  when 
they  canu',  diil  tremble  before  him ;  also  they 
covered  their  faces  with  .shame.  Now  as  they 
ilrew  nearer  to  the  place  where  ho  wit  they 
threw  themselves  down  before  him.  Then 
.said  the  Prince  to  the  Captain  Hoanerges,  Bid 
the  prisoners  stand  upcm  their  feet.  They  then 
stofxl  trembling  before  him,  ami  he  said.  Are 
you  the  men  that  heretofore  were  the  servants 
of  .Sha«hlai?  And  they  said.  Yes,  Lord,  yes. 
Then  said  the  Prince  again,  Are  you  the  men 
that  did  suffer  yourselves  to  be  cornipttnl  and 
defiled  by  that  abominable  one,  I)iab<ilus? 
And  they  said,  We  did  more  than  sulTer  it, 
I/onl,  for  we  chose  it  of  our  own  min«l.  The 
Prince  aski-d  further,  saying.  Could  you  have 
been  content  that  your  slaverj*  should  have 
continued  under  his  tyranny  an  long  on  you 
hod  lived?  Then  said  the  prisoners,  Ywt, 
Lord,  ye«,  for  his  ways  were  pleasing  to  our 
tb^th,  and  we  were  grown  aliens  to  a  lN>tlrr 
'•Lite.  .\nd  did  you,  Nti<l  he,  wlien  I  eanio  up 
against  this  town  of  .Man-oul.  heartily  wish 
that  I  might  not  have  the  victor)*  over  you? 
YeM,    Lord,  yen,  said   they.     Then  said   iht 


414 

Prince,  And  what  punishment  is  it,  think  you, 
that  vou  deserve  at  my  hand  for  these  and 
oth«?r"vour  high  and  mighty  sins?  And  they 
Raid,  Both  death  and  the  deep,  Lord,  for  we 
have  deserved  no  less.  He  asked  again,  If 
they  had  aught  to  say  for  themselves  why  the 
sentence  that  they  confessed  that  they  had  de- 
Berved  should  not  be  passed  upon  them  ?  And 
they  said,  We  can  say  nothing,  Lord ;  thou  art 
just,  for  we  have  sinned.  Then  said  the 
Prince,  And  for  what  are  these  ropes  on  your 
necks?  The  prisoners  answered.  These  ropes 
are  to  bind  us  withal  to  the  place  of  execution, 
if  mercy  be  not  pleasing  in  thy  sight.  So  he 
further  asked.  If  all  the  men  in  the  town  of 
Mansoul  were  in  this  confession  as  they?  And 
they  answered,  All  the  natives,  Lord ;  but  for 
the  Diabolonians  that  came  into  our  town 
when  the  tyrant  got  possession  of  us,  we  can 
say  nothing  of  them. 

Tlien  the  Prince  commanded  that  an  herald 
should  be  called,  and  that  he  should  in  the 
midst  and  throughout  the  camp  of  Emmanuel 
proclaim,  and  that  with  sound  of  trumpet, 
that  the  Prince,  the  Son  of  Shaddai,  had  in 
his  Father's  name  and  for  his  Father's  glory, 
gotten  a  perfect  conquest  and  victory  over  Man- 
soul,  and  that  the  prisoners  should  follow  him 
and  say,  Amen.  So  this  was  done  as  he  had 
commanded.  And  presently  the  music  that 
was  in  the  upper  regions  sounded  melodiously. 
The  captains  that  were  in  the  camp  shouted, 
and  the  soldiers  did  sing  songs  of  triumjjh  to 
the  Prince,  the  colours  waved  in  the  wind, 
and  great  joy  was  everywhere;  only  it  was 
wanting  as  yet  in  the  hearts  of  the  men  of 
Mansoul. 

Then  the  Prince  called  for  the  prisoners  to 
come  and  to  stand  again  before  him ;  and  they 
came  and  stood  trembling.  And  he  said  unto 
them.  The  sins,  trespasses,  iniquities  that  you, 
with  the  whole  town  of  Mansoul,  have  from 
time  to  time  committed  against  my  Father 
and  me,  I  have  power  and  commandment 
from  my  Father  to  forgive  to  the  town  of 
Mansoul ;  and  do  forgive  you  accordingly. 
And  having  so  said,  he  gave  them,  written  in 
parchment  and  sealed  with  several  seals,  a 
large  and  general  pardon,  commanding  both 
my  lord  mayor,  my  Lord  Will-be-will,  and 
Mr.  Recorder  to  proclaim  and  cause  it  to  be 
proclaimed  to-morrow,  by  that  the  sun  is  up, 
throughout  the  whole  town  of  Mansoul.  More- 
over, the  Prince  stripped  the  prisoners  of  their 
mourning  weeds,  and  gave  them  beauty  for 
ashes,  the  oil  of  ;  )y  for  mourning,  and  the 


BUNYAN'S  COMPLETE   WORKS. 


garment  of  praise   for    the  spirit   of  heavi« 
ness. 

Then  he  gave  to  each  of  the  three  jewels  of 
gold  and  precious  stones,  and  took  away  their 
ropes,  and  put  chains  of  gold  about  their 
necks  and  ear-rings  in  their  ears.  Now  the 
prisoners,  when  they  did  hear  the  gracious 
words  of  Prince  Emmanuel,  and  had  beheld 
all  that  was  done  unto  them,  fainted  almost 
quite  away ;  for  the  grace,  the  benefit,  the 
pardon  were  so  sudden,  so  glorious,  and  so 
big  that  they  were  not  able,  without  stagger- 
ing, to  stand  up  under  it.  Yea,  my  Lord 
Will-be-will  swooned  outright,  but  the  Prince 
stept  to  him,  put  his  everlasting  arms  under 
him,  embraced  him,  kissed  him,  and  bid  him 
be  of  good  cheer,  for  all  should  be  performed 
accoi'ding  to  his  word.  He  also  did  kiss  and 
embrace  and  smile  upon  the  other  two  that 
were  Will-be-will's  companions,  saying,  Take 
these  as  further  tokens  of  my  love,  favour  and 
compassion  to  you ;  and  I  charge  you  that 
you,  Mr.  Recorder,  tell  in  the  town  of  Mansoul 
what  you  have  heard  and  seen. 

Then  were  their  fetters  broken  to  pieces 
before  their  faces  and  cast  into  the  air,  and 
their  steps  were  enlarged  under  them.  Then 
they  fell  down  at  the  feet  of  the  Prince,  and 
kissed  his  feet  and  wetted  them  with  tears ; 
also  they  cried  out  with  a  mighty  strong 
voice,  saying,  Blessed  be  the  glory  of  the 
Lord  from  this  place !  So  they  were  bid 
rise  up,  and  go  to  tfie  town,  and  tell  to  Man- 
soul what  the  Prince  had  done.  He  com- 
manded also  that  one  with  a  pij^e  and  tabour 
should  go  and  play  before  them  all  the  way 
into  the  town  of  Mansoul.  Then  was  fulfilled 
what  they  never  looked  for,  and  they  were 
made  to  possess  that  which  they  never  dreamed 
of.  The  Prince  also  called  for  the  noble  Cap- 
tain Credence,  and  commanded  that  he  and 
some  of  his  oflicers  should  march  before  the 
noblemen  of  Mansoul  with  flying  colours  into 
the  town.  He  gave  also  unto  Captain  Cre 
dence  a  charge  that  about  the  time  that  the  re- 
corder did  read  the  general  pardon  in  the 
town  of  Mansoul,  that  at  that  very  time  he 
should,  with  flying  colours,  march  in  at  Eye- 
gate  with  his  ten  thousand  at  his  feet,  and 
that  he  should  so  go  until  he  came  by  the 
high  street  of  the  town  up  to  the  castle-gates, 
and  that  himself  should  take  possession  there- 
of against  his  Lord  came  thither.  He  com- 
manded, moreover,  that  he  should  bid  Cap- 
tain Judgment  and  Captain  Execution  to 
leave  the  stronghold  to  him,  and  to  withdraw 


Tin-:  iioi.y  nM/'. 


415 


from  Mansyul,  ami  to  n-turn  into  the  cuuip 
wku  sjH'fil  unto  the  Prince. 

And  now  was  the  town  of  Mansoul  also  de- 
livered from  the  terror  of  the  first  four  caj)- 
biins  and  their  uien. 

Well,  I  told  you  before  how  the  prisoners 
were  eiitertainwl  by  the  noble  Prince  Emman- 
uel, and  how  they  behaved  themselves  before 
him,  and  how  he  sent  them  away  to  their 
home  with  |)ii)e  and  talxiur  j;oing  before  them. 
And  now  you  must  think  that  those  of  the 
town  that  had  all  this  while  waited  to  hear  of 
their  death  could  not  but  be  exercised  with 
KailneM  of  mind  and  with  thoughts  that 
pricked  like  thorns.  Nor  could  their  thou^'htM 
be  kept  to  any  one  point.  The  wind  blew 
tliem  all  thi><  while  at  great  uncertainties; 
yea,  their  hearts  w«'re  like  a  balance  that  had 
been  dixpiieted  with  a  shaken  hand.  liut  at 
laat  as  they,  with  many  a  long  look,  looked 
over  the  wall  of  Mansoul,  they  thought  that 
they  saw  some  returning  to  the  town;  and 
thought  again.  Who  should  they  be  too,  who 
should  they  be?  At  la.st  they  discerned  that 
they  were  the  prisoners  ;  but  can  you  imagine 
how  their  heart.s  were  surprised  with  wonder, 
esjK'cially  when  they  perceived  also  in  what 
eipiipage  and  with  what  honour  they  were 
sent  honje  I  They  went  down  to  the  camp  in 
black,  but  they  came  back  to  the  town  in 
white;  they  went  down  to  the  camp  in  ropes, 
they  came  back  in  chains  of  gold ;  they  went 
down  to  the  camp  with'  their  feet  in  fetters, 
but  came  back  with  their  steps  enlargetl  un<ler 
lliem ;  they  went  also  to  the  camp  looking  for 
death,  but  they  came  back  from  thence  with 
a.s-*urance  of  life  ;  they  went  down  to  the  camp 
with  heavy  heart.s,  but  came  back  again  with 
pipe  and  tabour  playing  before  them.  As 
Boon  tkn  they  were  conic  to  Eye-gate,  the  poor 
and  tottering  town  of  Mansoul  adventured  to 
give  a  nhcjut ;  and  they  gave  .such  a  shout  as 
maile  the  captains  in  the  Prince's  army  leap 
at  the  sound  thereot'. 

Alas  for  them,  po<>r  hearts  I  who  could  blame 
them,  since  their  ilead  friends  were  come  to 
life  agtiin?  for  it  wils  to  them  as  life  from  the 
dead  to  sec  the  ancient.s  of  the  town  of  Man- 
soul shine  in  such  splendour.  They  l(K>ked 
for  nothing  but  the  axe  an«l  the  l)loi-k,  but 
bidiold  joy  and  gladnesw,  comfort  and  consola- 
tion, and  such  mebMliouM  notes  attending  them 
AS  were  sutticient  to  moke  a  sick  man  well. 
60  when  they  came  up  they  saluted  each  other 
with  W<-lC'«iiu',  welcome,  and  blcjtscd  Im?  He 
tl>«t  ha-*  sp,ir>d  you  I     They  adde*!  also,  We 


see  it  is  well  with  you,  but  how  must  it  go 
with  the  town  (»f  Mansoul?  and  will  it  go  well 
with  the  town  of  Mansoul  ?  said  they.  Then 
answered  them  the  recorder,  and  my  lord 
mayor.  Oh,  tidings!  glad  tidings!  giwid  tiding* 
of  good  ami  of  great  joy  to  p«jor  ManAOul  I 
Then  they  gave  another  shout  that  made  the 
earth  to  ring  again.  After  this  they  inijuired 
yet  ujore  particularly  how  things  went  in  the 
camp,  and  what  nu's.sagu  they  had  from  Em- 
manuel to  the  t«»wn.  So  they  told  them  all  the 
passages  that  luul  happeninl  to  tin  in  at  the 
camp,  and  everything  that  the  Prince  did  to 
them.  This  made  Mansoul  wonder  at  the  wis- 
dom and  grace  of  the  Prince  Emmanuel;  thoo 
they  told  them  what  they  had  receivetl  at  hu 
hands  for  the  whole  town  of  Mansoul ;  and  the 
rcconler  delivered  it  in  thoe  words:  Paudox, 
Paupox,  PAunoN  for  Mansoul !  and  this  shall 
Mansoul  know  to-morrow.  Then  he  com- 
manded, and  they  went  and  summone«l  Man- 
soul to  meet  together  in  the  nnirket-place  to- 
morrow, th'^re  to  hear  their  grneral  jiardou 
riiul. 

lUK  who  can  think  what  a  turn,  what  a 
change,  what  an  alteration,  this  hint  of  things 
did  make  in  the  countenance  of  the  town  of 
Mansoul!  No  man  (tf  Mansoul  could  sleep 
that  night  for  joy ;  in  every  hou.se  there  wna 
joy  and  nuisic,  singing  and  making  nierrj* ; 
tt-lling  and  hearing  of  Mansoul's  happinesM 
WiLs  then  all  that  .Mansoul  had  to  do;  and  lh]fi 
was  the  burden  of  all  their  song:  Oh,  more  of 
this  at  the  rising  of  the  sun  !  more  of  this  to- 
morrow !  Who  thought  yesterday,  wouhl  one 
say,  that  this  day  wouM  have  been  such  a  day 
to  us?  And  who  thought  that  saw  our  prison- 
ers go  down  in  ir(»ns  that  they  would  have 
returned  in  chains  of  gold?  Yea,  they  that 
judgwl  themselves  as  they  went  to  be  judgitl 
of  their  judge  were  by  his  mouth  acquitted, 
not  for  that  they  were  inn<K"ent,  but  of  the 
Prince's  mercy,  and  sent  honie  with  pipe  and 
talNiur. 

Hut  is  this  the  common  custom  ff  princes? 
do  they  use  to  show  such  kind  of  favours  t^ 
traitors?  No!  This  is  only  |KH:uliar  to  rfhud- 
dai  an<i  unto  Emmanuel  his  Son. 

Now  morning  drew  on  apace,  wherefore  tht 
lord  mayor,  the  I^ird  Will-bc-will,  ami  Mr. 
UiTorder  came  down  to  the  niarkrt-|«lu»  ••  at 
th«'  tinu"  the  Princ««  had  a|>p<»int«tl,  wlo-re  the 
townsfolk  were  waiting  for  them;  and  when 
they  came  they  came  in  that  attire  and  in  that 
glory  that  the  Prince  had  put  them  into  the 
day  before)  and  the  street  wtut  lightened  wttb 


416 


BUSY  Ays  COMPLETE   WORKS. 


their  glory.  So  the  mayor,  recorder,  and  my 
Lord  Wili-be-will  drew  down  to  Mouth-gate, 
which  was  at  the  lower  end  of  the  market- 
placQ,  because  that  of  old  time  was  the  place 
where  they  Ui^cd  to  read  public  matters. 
Thither,  therefore,  they  came  in  their  robes, 
and  their  tahour  went  before  them.  Now  the 
eagerne.ss  of  the  people  to  know  the  full  of  the 
ma  .ter  was  great. 

Then  the  recorder  stood  up  upon  his  feet, 
and  first  beckoning  with  his  hand  for  a  silence, 
lie  rend  out  with  a  loud  voice  the  pardon.  But 
when  he  came  to  these  words,  The  Lord,  the 
Lord  God,  is  merciful  and  gracious,  pardoning 
iniquity,  transgre.^sions,  and  sins,  and  to  them 
all  manner  of  sin  and  blasphemy  shall  be  for- 
given, &c.,  they  could  not  forbear  but  leap  for 
joy.  For  this  you  must  know  that  there  was 
conjoined  herewith  every  man's  name  in  Man- 
soul  ;  also  the  seals  of  the  pardon  made  a  brave 
show. 

When  the  recorder  had  made  an  end  of 
reading  the  pardon,  the  townsmen  ran  upon 
the  walls  of  the  town  and  leaped  and  skipped 
thereon  for  joy,  and  bowed  themselves  seven 
times  with  their  faces  towards  Emmanuel's 
pavilion,  and  shouted  out  aloud  for  joy,  and 
said.  Let  Emmanuel  live  for  ever!  Then 
order  was  given  to  the  young  men  in  Mausoul 
that  they  should  ring  the  bells  for  joy.  So  the 
bolls  did  ring,  and  the  people  sing,  and  the 
music  played  in  every  house  in  Mansoul. 
*  WHien  the  j^rince  had  sent  home  the  three 
prisoners  of  Mansoul  with  joy  and  pipe  and 
labour,  he  commanded  his  captains,  with  all 
the  ficld-tjthcers  and  soldiers  throughout  his 
army,  to  be  ready  on  the  morning  that  the 
recorder  should  read  the  pardon  in  Mansoul  to 
do  his  further  pleasure.  So  the  morning,  as  I 
have  showed,  being  come,  just  as  the  recorder 
had  made  an  end  of  reading  the  pardon,  Em- 
manuel commanded  that  all  the  trumpets  in 
the  camp  should  sound,  that  the  colours  should 
be  dis|)layed,  half  of  them  upon  Mount  Gra- 
ciou.-,  and  half  of  them  upon  Mount  Justice. 
He  commanded  also,  that  all  the  captains 
should  show  themselves  in  their  complete 
harness,  and  that  the  soldiers  should  shout  for 
joy.  Nor  was  Captain  Credence,  though  in  the 
castle,  silent  on  such  a  day ;  but  he,  from  the 
top  of  the  hold,  showed  hinjself  with  sound  of 
trumpet  to  Mansoul  and  to  the  Prince's  camp. 

Thus  have  I  shown  you  the  manner  and  way 
that  Emmanuel  took  to  recover  the  town  of 
Mansoul  from  unaer  the  hand  and  power  of 
the  tyrant  Diabolus. 


Now  when  the  Prince  haa  completed  thesa 
outward  ceremonies  of  his  joy,  he  again  com- 
manded that  his  captains  and  soldiers  should 
show  imto  Mansoul  some  feats  of  war.  So 
they  presently  addressed  themselves  to  this 
work.  But  oh  with  what  agility,  nimbleness, 
dexterity,  and  bravery  did  these  military  men 
discover  their  skill  in  feats  of  war  to  the  now 
gazing  town  of  Mansoul ! 

They  marched,  they  countermarched,  they 
opened  to  the  right  and  left,  they  divided  and 
subdivided,  they  closed,  they  wheeled,  made 
good  their  front  and  rear  with  their  right  and 
left  wings,  and  twenty  things  more,  with  that 
aptness,  and  then  were  all  as  they  were  again, 
that  they  took,  yea,  ravished,  the  hearts  that 
were  in  Mansoul  to  behold  it.  But  add  to  this 
the  handling  of  their  arms,  the  managing  of 
their  weapons  of  war  were  marvellous  taking 
to  Mansoul  and  me. 

When  this  action  was  over  the  whole  town 
of  Mansoul  came  out  as  one  man  to  the  Prince 
in  the  camp  to  thank  him  and  praise  him  for 
his  abundant  favour,  and  to  beg  that  it  would 
please  his  Grace  to  come  unto  Mansoul  with 
his  men,  and  there  to  take  up  their  quarters  for 
ever.  And  this  they  did  in  most  humble  man- 
ner, bowing  themselves  seven  times  to  the 
ground  before  him.  Then  said  he,  "  All  peace 
be  to  you ! "  so  the  town  came  nigh,  and  touch- 
ed with  the  hand  the  toj)  of  his  golden  sceptre, 
and  they  said.  Oh  that  the  Prince  Emmanuel, 
with  his  captains  and  men  of  war.  would  dwell 
in  Mansoul  for  ever,  and  that  his  battering- 
rams  and  slings  might  be  lodged  in  her  for  the 
use  and  service  of  the  Prince  and  for  the  help 
and  strength  of  Mausoul !  For,  said  they,  we 
have  room  for  thee,  we  have  also  room  for  thy 
men,  we  have  also  room  for  thy  weapons  of 
war,  and  a  place  to  make  a  magazine  for  thy 
carriages.  Do  it,  Emmanuel,  and  thou  shalt 
be  king  and  captain  in  Mansoul  for  ever.  Yea, 
govern  thou  also  according  to  all  the  desire  of 
thy  soul,  and  make  thou  governors  and  princes 
under  thee  of  thy  captains  and  men  of  war, 
and  we  will  become  thy  servants  and  thy  laws 
shall  be  our  direction. 

They  added,  moreover,  and  prayed  his 
Majesty  to  consider  thereof;  for,  said  they,  if 
now  after  all  this  grace  bestOAved  upon  us  thy 
miserable  town  of  Mansoul,  thou  shouldest 
withdraw,  thou  and  thy  captains  from  us,  the 
town  of  Mausoul  will  die.  Yea,  said  they,  our 
blessed  Emmanuel,  if  thou  shouldest  depart 
from  us  now,  after  thou  hast  done  so  much 
good  for  us  and  showed  so  much  mercy  unto 


THE  HOLT   WAR. 


417. 


ns,  what  will  follow  but  that  our  joy  will  he  as 
if  it  haii  not  been,  and  our  cncniies  will  a 
Mcond  time  come  upon  us  with  more  rage  than 
at  the  first?  Wherefore  we  beseech  thee,  O 
thou  the  desire  of  our  eyes  and  the  strenfjth 
and  life  of  our  p«M)r  town,  accept  of  this  motion 
that  now  we  have  made  unto  our  Lord,  and 
come  and  dwell  in  the  mid.st  of  us,  and  let  us 
be  thy  people.  Hesidi-s,  I^ird,  we  do  not  know 
but  that  to  this  day  many  I>iabolonians  may 
be  yet  lurkini?  in  the  town  of  Manstml,  and 
they  will  betray  us,  when  thou  shalt  leave  us, 
into  the  hand  of  l)ialM>Ius  apiin;  and  who 
knows  what  desijjns,  plots,  or  contrivances  have 
pius-sed  hetwixt  them  about  thesethinpsalready? 
Ijoth  we  are  to  fall  aprain  into  his  horrible  hands. 
Wherefore  let  it  please  thee  to  accept  of  our 
palace  for  thy  place  of  residence,  and  of  the 
houses  of  the  best  men  in  our  town  for  the  re- 
ception of  thy  soldiers  and  their  furniture. 

Then  said  the  Prince,  "  If  I  come  to  your 
tmvn,  will  you  suffer  me  further  to  prosecute 
that  which  is  in  mine  heart  a^^ainst  mine 
enemies  and  yours?  yea,  will  you  help  me  in 
Buch  undertakinps?" 

They  answered.  We  know  not  what  we  shall 
do.  W?  did  not  think  once  that  we  should 
have  been  such  traitors  to  Shaddai  :us  we  have 
provi**!  to  be;  what  then  shall  we  s.iy  to  our 
Lord?  Ix"t  him  put  no  trust  in  his  saints;  let 
the  Prince  dwell  in  our  castle,  and  make  of  our 
town  a  inirrison  ;  let  him  set  his  noble  captains 
and  his  warlike  soldiers  over  us.  Yea,  let  him 
conquer  with  his  love  and  overcome  us  with 
his  grace,  an<l  help  us,  as  he  did  that  morning 
our  partlon  was  r«id  unto  us ;  .so  shall  we  com- 
ply with  this  our  I>ord  and  with  his  ways,  and 
fall  in  with  his  word  agsiinst  the  mighty. 

One  word  more,  and  thy  servants  have  done, 
and  in  this  will  trouble  our  LonI  no  more. 
We  know  not  the  depth  of  the  wisdom  of  thee, 
our  Prince.  Who  could  have  thought,  that 
had  been  ruled  by  his  reason,  that  so  much 
■wetrt  as  we  «lo  now  enjoy  should  have  come 
•Jilt  of  those  bitter  trials  wherewith  wc  were 
liied  at  the  first?  but,  Ix)nl,  let  light  go  before, 
and  let  love  come  after;  yea,  take  us  by  the 
band  and  lead  us  by  thy  counsi-ls,  and  let  this 
alnays  abide  u|K>n  us,  that  all  thingn  shall  l>c 
for  the  \yn>\.  for  thyservantB,  and  come  to  our 
Man.s<iul  and  do  as  it  ploa<M>th  thee.  O  Lord, 
come  to  our  Mansoul ;  do  what  thou  wilt,  so 
lliou  keepest  us  from  itinning  and  makcst  us 
i«>rvirrahle  t<>  tliy  Majesty. 

Then  said  the  Prince  to  the  town  of  Mansnul 
again,  "  Go,  return  to  your  houM*s  in  {x'ttce.  I 
27 


will  willingly  in  this  comply  with  yourdesirea. 
I  will  remove  my  royal  pavilion,  I  will  draw 
up  n>y  forces  before  Eye-gate  to-morrow,  and 
so  will  march  forwanls  into  the  t<iwn  of  Mun- 
soul.  I  will  |M)ssess  myself  of  your  ca«itle  of 
Mansoul,  and  will  set  my  soldiers  over  you; 
yea,  I  will  y.'t  do  things  in  Mansoul  that  can- 
not be  paralleled  in  any  nation,  country,  and 
kingdom  under  heaven," 

Then  did  the  men  of  Mansoul  give  a  shout, 
and  returncil  unto  their  hotiM-s  in  |K-ace;  they 
also  told  to  their  kiiulr<<|  and  friends  the  good 
that  Kniniaiiuel  had  pr»>mise<l  to  .Mnn^ouL 
.\nd  to-morrow,  said  tiny,  he  will  march  into 
our  town  ami  take  up  his  dwelling,  he  and  hi* 
men,  in  Mansoul. 

Then  went  out  the  inhabitants  of  the  town 
of  Mansoul  with  haste  to  the  green  trees  and 
to  the  meadows  to  gather  boughs  and  ilowera, 
wherewith  to  strew  the  streets  against  their 
Prince,  the  Sin  of  Shaddai,  slxmld  come; 
they  also  made  garlands  and  other  fine  works, 
to  betoken  how  jfiyful  they  were  and  should 
be  to  receive  their  Emmanuel  into  Maneoul; 
yea,  they  strewed  the  street  quite  from  Eye- 
gate  to  the  castle-gate,  the  place  where  the 
Prince  should  be.  They  al.so  [irepared  for  hia 
coming  what  music  the  town  of  .NIansoul  could 
afford,  that  they  nnght  play  before  him  to  the 
palace,  his  habitation. 

So  at  the  time  appointed  he  makes  his  ap- 
proach to  ^lan.soul,  \\m\  the  gates  were  set  open 
for  him  ;  there  also  the  ancients  an<l  elders  of 
.Mansoul  met  him  to  salute  him  with  a  thou- 
sand welcomes.  Then  he  arose  and  entered 
Manso'il,  he  and  all  his  servants.  The  ehleri 
of  Mansoul  did  als<i  go  dancing  before  him  till 
he  came  to  the  castle-gates.  And  this  was  the 
manner  of  his  gr)ing  up  thither:  He  was  clad 
in  hts  gohlen  arniour,  he  nxle  in  his  royaJ 
chariot,  the  trumpet.s  sounded  aWiUt  him,  the 
colours  were  displayed,  his  ten  thousands  went 
up  at  his  feet,  and  the  elders  of  Mansoul 
danctnl  bi-'fore  him.  And  now  were  the  walla 
of  the  famous  town  of  Mansoul  fdhxl  with  th» 
trampling*  of  the  inhabitants  thereof,  who 
went  up  thither  to  view  the  approach  of  the 
blesse<l  Prince  and  his  royal  army.  Al»o  (he 
casements,  wimtows,  balconii*s  and  top^  of  the 
houses  were  all  now  fdled  with  penwins  of  all 
•wirts,  to  behold  how  their  town  w.i-  '■  '-  '"'i'-! 
with  good. 

Now,  when  he  was  cf>me  «o  far  itit"  tii«-  if>«n 
as  to  the  ri-oonlerV  Iiouhi-  he  coniman<led  that 
one  should  go  t<i  ( 'aptain  CniJenrc,  to  know 
whether  the  cjwtle  of  Mansoul    was  prepared 


418 

to  entertain  his  Royal  Presence,  (for  the  prep- 
aration of  that  was  left  to  that  captain ; )  and 
word  was  brouglit  tiiat  it  was.  Then  was 
Captain  Credence  commanded  also  to  come 
forth  witli  his  power  to  meet  the  Prince;  the 
wliKh  was,  a.4  he  had  commanded,  done,  and 
he  conducted  him  into  the  castle.  This  done, 
the  Prince  that  night  did  lodge  in  the  castle 
with  his  miglity  captains  and  men  of  war,  to 
liic  joy  of  the  town  of  Mansoul. 

Now  the  next  care  of  the  townsfolk  was,  how 
the  captains  and  soldiers  of  the  Prince's  army 
iJiould  be  quartered  among  them;  and  the  care 
was  not  iiow  they  should  shut  their  hands  of 
them,  but  how  they  should  fill  their  houses 
with  tliem;  for  every  man  in  Mansoul  now  had 
that  i-stcem  of  Emmanuel  and  his  men  that 
notliing  grieved  them  more- than  because  they 
were  not  enlarged  enough,  every  one  of  them, 
to  receive  the  whole  army  of  the  Prince ;  yea, 
they  countcd.it  their  glory  to  be  waiting  upon 
them,  and  would  in  those  days  run  at  their 
bidding  like  lackeys.  At  last  they  came  to 
tliis  result: 

1.  That  Captain  Innocency  should  quarter 
ut  Mr,  lleason's. 

2.  That  Captain  Patience  should  quarter  at 
Mr.  Mind's.  This  Mr.  Mind  was  formerly  the 
Lord  Will-be-will's  clerk,  in  time  of  the  late 
rebellion. 

3.  It  was  ordered  that  Captain  Charity  should 
quarter  at  Mr.  Ailection's  house. 

4.  Tliat  Captain  Good-hope  should  quarter 
at  my  lord  mayor's.  Now  for  the  house  of 
the  recorder,  himself  desired,  because  his 
house  was  next  to  the  castle,  and  because  from 
him  it  was  ordered  by  the  Prince  that  if  need 
be  the  alarm  should  be  given  to  Mansoul, — it 
was,  I  say,  desired  by  him  that  Captain 
Boanerges  and  Captain  Conviction  should  take 
up  their  quarters  with  him,  even  they  and  all 
their  men. 

5  As  for  Captain  Judgment  and  Captain 
Execution,  my  Lord  Will-be-will  took  them 
■xiid  tiieir  men  to  him,  because  he  was  to  rule 
andiv  tlie  Prince  for  the  good  of  the  town  of 
.Mansoul  now,  as  he  had  before  under  the  ty- 
rant Diabolus  for  the  hurt  and  damage  there- 
of. 

6.  And  throughout  the  rest  of  the  town  were 
quartered  Emmanuel's  forces,  but  Captain 
Credence  with  his  men  abode  still  in  the  castle, 
So  tlie  Prince,  his  captains,  and  his  soldiers 
were  lodged  in  tlie  town  of  Mansoul. 

Now  tiic  ancients  and  elders  of  the  town  of 
Mansoul  thouglit  that  they  never  should  have 


BUN  TAN'S  COMPLETE   WORKS. 


enough  of  the  Prince  Emmanuel ;  his  person, 
his  actions,  his  words,  and  behaviour  were  so 
pleasing,  so  taking,  so  desirable  to  them. 
Wherefore  they  prayed  him  that  though  the 
castle  of  Mansoul  was  his  place  of  residence, 
(and  they  desired  that  he  might  dwell  there 
for  ever,)  yet  that  he  would  often  visit  the 
streets,  houses,  and  people  of  Mansoul;  for 
said  they.  Dread  Sovereign,  thy  presence,  thy 
looks,  thy  smiles,  thy  words  are  the  life,  and 
strength,  and  sinews  of  the  town  of  Man- 
soul. 

Besides  this,  they  craved  that  they  might 
have,  without  difficulty  or  interruption,  con- 
tinual access  unto  him,  (so  for  that  very  pur- 
pose he  commanded  that  the  gates  should 
stand  open,)  that  they  might  there  see  the 
manner  of  his  doings,  the  fortifications  of  the 
jjlace,  and  the  royal  mansion-house  of  the 
Prince. 

When  he  sj^ake  they  all  stopped  their 
mouths  and  gave  audience ;  and  when  he 
walked  it  was  their  delight  to  imitate  him  in 
his  goings. 

Now,  upon  a  time  Emmanuel  made  a  feast 
for  the  town  of  Mansoul,  and  upon  the  feast- 
ing-day  the  townsfolk  were  come  to  the  castle 
to  partake  of  his  banquet.  And  he  feasted 
them  with  all  manner  of  outlandish  food — food 
that  grew  not  in  the  fields  of  Mansoul  nor  in 
all  the  whole  kingdom  of  Universe.  It  was 
food  that  came  from  his  Father's  court.  And 
so  there  was  dish  aft?er  dish  set  before  them, 
and  they  were  commanded  freely  to  eat.  But 
still,  when  a  fresh  dish  was  set  before  them, 
they  would  whisperingly  say  to  each  other, 
What  is  it?  for  they  wist  not  what  to  call  it. 
They  drank  also  of  the  water  that  was  made 
wine,  and  were  very  merry  with  him.  There 
was  music  also,  all  the  while  at  the  table,  and 
man  did  eat  angel's  food,  and  had  honey  given 
him  out  of  the  rock.  So  Mansoul  did  eat  the 
food  that  was  peculiar  to  the  court ;  yea,  they 
had  now  thereof  to  the  full. 

I  must  not  forget  to  tell  you  that  as  at  this 
table  there  were  musicians,  so  they  were  not 
those  of  the  country  nor  yet  of  the  town  of 
Mansoul ;  but  they  were  the  masters  of  the 
songs  that  were  sung  at  the  court  of  Shaddai. 

Now,  after  the  feast  was  over  Emmanuel  waa 
for  entertaining  the  town  of  Mansoul  with 
some  curious  riddles  of  secrets  drawn  up  by 
his  Father's  secretary,  by  the  skill  and  wisdom 
of  Shaddai :  the  like  to  these  there  is  not  in 
any  kingdom.  These  riddles  were  made  upon 
the  King  Shaddai    himself,  and  upon   Em- 


Tin:    IliilA     W  Ml. 


410 


ir>:\nin'l  his  Son,  and  upon  his  wars  aiul  doings 
with  Mans«>ul. 

Kminunuol  also  expounded  unto  tht'in  jtonie 
of  thost  ridtllw  himself;  but  oh  how  they 
were  lijthtened!  They  saw  what  they  never 
Huw ;  they  could  not  have  tliou}:ht  tluit  sueli 
rarities  couUl  have  been  couched  in  so  few  and 
►uch  ordinary  words.  I  tohl  you  before  wh«Hn 
these  riddU-s  did  concern,  and  as  they  were 
opine«l  tlie  peopln  did  evith'ntiy  see  it  was  so. 
Yea,  they  did  galluT  that  the  tilings  tlieniselves 
were  a  kind  of  portraiture,  and  that  of  Kni- 
nianuei  liiniself;  for  wlicn  lliey  read  in  the 
ichenie  where  the  riddh's  were  writ,  and  hioked 
in  the  face  of  tl»e  Prince,  tilings  looked  so  like 
the  one  to  the  other  that  Mansoul  could  not 
forbear  but  say,  "This  is  the  I.andi;  this  is 
the  saeritice;  this  is  the  rock;  this  is  the  rcil 
cow;  this  is  the  door;  and  this  is  the  way;" 
with  a  jp-eat  many  other  thin^  more. 

And  thuH  he  dismi.Hsed  the  town  of  Man- 
Houi.  Ihit  can  you  imagine  how  the  ]>cople  of 
the  corporation  were  taken  with  this  enter- 
tainment? Oh,  they  were  transported  with 
joy,  they  were  drowned  with  wondernirnt, 
w  liile  they  saw,  and  understood,  and  considered 
what  their  Kmmanuel  entertained  them  withal, 
anil  what  mysteries  he  opened  to  them;  and 
when  they  were  at  home  in  their  houses,  ami  in 
iheir  nuwt  retired  jilaces,  they  could  not  but 
»ing  of  him  and  of  his  actions.  Yea,  so  taken 
were  the  townsmen  now  with  their  Prince  that 
they  w*ould  sing  of  him  in  their  sleep. 

Now,  it  was  in  the  heart  of  I'rince  Kmmanuel 
to  l)ew-m<Mlel  the  town  of  Mansoul,  and  to  put 
it  into  such  a  condition  its  might  be  more 
plexsing  to  him,  and  that  might  best  stand 
with  the  pri»fu  and  security  of  the  now  llour- 
inhing  town  of  Mansoul.  He  provided  also 
against  insurrections  at  home  and  inv:isions 
from  abroad,  such  love  had  he  for  the  famous 
town  of  Mansoul. 

Will  rehire  he  first  of  all  commamled  that 
the  great  slings  that  were  brought  fron>  his 
Father's  court  wheu  he  came  to  the  war  of 
.Mansoul  should  be  mountetl,  some  U[K)n  the 
battlementa  uf  the  castle,  some  U|>on  the 
towers,  for  there  were  towers  in  the  town  of 
)Iansoul — towers  new  built  by  Kmmanuel  since 
he  came  thither.  There  wjw  also  an  instru- 
ment inventcil  by  Kmmanut-l  that  was  to  throw 
dtones  iVoni  the  castle  of  Mansoul  out  at  Mouth- 
gatc;  an  in!«lrunient  that  could  not  be  resi.tti'il, 
nor  that  would  miM  of  execution  ;  wherefore, 
for  the  wonderful  exploits  that  it  ilid  when 
Bsed,  it  went  without  a  name,  and  it  was  c<im- 


mittcd  to  the  care  of  and  to  be  nuuia-^'ed  by 
that  bmve  captain,  the  Captain  C'r«  deuce,  in 
case  of  war. 

This  done,  Emmanuel  calh-d  the  Lord  Will- 
be-will  to  him,  and  gave  him  in  commandment 
to  take  care  of  the  gates,  the  wall  and  tower* 
in  Mansoul ;  also  the  Prince  pave  him  the 
militia  into  his  hand,  and  a  special  charge  to 
withstand  all  insurrtTtions  ami  tunudti  that 
might  be  made  in  Mansoul  against  the  |K-ace 
of  our  Lonl  the  King  and  the  peace  an<l  tran- 
quillity of  the  town  of  Mannoid.  He  alao 
gave  him  in  commission  that  if  he  found  any 
of  the  Diabolonians  lurking  in  any  corner  of 
the  famous  town  of  Mansoul,  he  should  forth* 
with  appreheixl  them,  and  stay  them  or  r(jm- 
nut  them  to  safe  custody,  that  they  might  b« 
proceciled  against  according  to  law. 

Then  he  called  unto  him  the  Lord  I'mler- 
standing,  who  was  the  old  lord  nmyor,  he  that 
was  put  out  of  place  when  Diabolus  twik  the 
town,  and  put  him  into  his  former  oflice  again  ; 
and  it  became  his  place  for  his  lifetinjc.  He 
bid  him  also  that  he  should  build  him  a  palace 
near  Kye-gate,  and  that  he  should  build  it  in 
fashion  like  a  tower  for  defence.  He  bid  him 
also  that  he  should  read  in  the  revelation  of 
mysteries  all  the  days  of  his  life,  that  he  might 
know  how  to  |)erfonn  his  ^)\Xwe  aright. 

He  also  made  Mr.  Knowledge  the  recordei  , 
not  of  contempt  to  old  Mr.  Conscience,  who 
had  been  recorder  before,  but  for  that  it  w.ns  in 
his  princely  mind  to  confer  upon  Mr.  C<<n- 
sciencc  another  employ,  of  which  he  told  tho 
old  gentleman  he  should  know  more  hereafter. 

Then  he  commanded  that  the  image  tif  Diab- 
olus should  be  taken  down  from  the  place 
where  it  wa.s  set  up,  and  that  they  should  de- 
stroy it  utterly,  beating  of  it  into  powder  and 
casting  it  into  the  wind  without  the  town  wall ; 
and  that  the  image  of  Sluuldai  his  Father 
should  be  set  upagitin,  with  his  own,  u{K)n  tlie 
cjistle-gates ;  and  that  it  should  be  more  fairly 
drawn  than  ever,  fonLsmueh  as  l»oth  his  Father 
and  himself  were  come  to  .Mansoul  in  nu  re 
grace  and  mercy  than  heretofore.  He  woultl 
also  that  his  name  should  be  fairly  engr.iven 
upon  the  front  of  the  town,  and  that  it  should 
hv  done  in  the  Inwt  of  gold,  for  the  honour  of 
the  town  of  Mansoul. 

.After  this  was  done  Emmanuel  cave  out  a 
commanilment  that  tlio-e  tlir^  o- 

nians  should  Ik-  apprehends  i  «o 

late  lord  nuiyors,  to  wit,  .Mr.  in<  Mr. 

hustings,  and  Mr.  Forget-gtKxl,  t:  ;•  • 

Ucaidvtf  these,  thero  wore  tome  of  '.hem  thai 


420 


BUyYAN'S  COMPLETE   WORKS. 


Diabolus  made  burgesses  and  aldermen  in  the 
town  of  Mansoul  that  were  committed  to  ward 
by  the  hand  of  the  now  valiant  and  now  right 
noble,  the  brave  Lord  Will-be-will. 

And  these  were  their  names:  Alderman 
Atheism,  Alderman  Hard-heart,  and  Alder- 
mjin  False-peace ;  the  burgesses  were,  Mr.  No- 
Iruth,  Mr.  Pitiless,  Mr.  Haughty,  with  the 
like.  Tliese  were  committed  to  close  custody ; 
and  the  jailer's  name  was  Mr.  True-man:  this 
True-ni;)n  was  one  of  those  that  Emmanuel 
brouglit  with  him  from  his  Father's  court 
when  at  the  first  he  made  a  war  upon  Diubolus 
in  the  town  of  Mansoul. 

After  this  the  Prince  gave  a  charge  tliat  the 
three  strongholds  that  at  the  command  of  Diab- 
olus the  Diabolonians  had  built  in  Mansoul 
should  be  demolished  and  utterly  pulled  down ; 
of  which  liolds  and  their  names,  with  their  cap- 
tains and  governors,  you  read  a  little  before. 
But  this  was  long  in  doing,  because  of  the 
largeness  of  the  places,  and  because  the  stones, 
the  timber,  the  iron,  and  all  rubbish  were  to  be 
carried  without  the  town. 

When  this  was  done  the  Prince  gave  order 
that  the  lord  mayor  and  aldermen  of  Mansoul 
should  call  a  court  of  judicature  for  the  trial 
and  execution  of  the  Diabolonians  in  the  cor- 
poration, now  under  the  charge  of  Mr.  True- 
man  the  jailer. 

Now  when  the  time  was  come  and  the  court 
set,  commandment  was  sent  to  Mr.  True-man 
the  jailer  to  bring  the  prisoners  down  to  the 
bar.  Then  were  the  prisoners  brought  down 
pinioned  and  chained  together,  as  the  custom 
of  the  town  of  Mansoul  was.  So,  when  they 
were  presented  before  the  lord  mayor,  the  re- 
corder, and  the  rest  of  the  honourable  bench, 
first  the  jury  was  empannelled  and  then  the 
witnesses  sworn.  The  names  of  the  jury  were 
these :  Mr.  Belief,  Mr.  True-heart,  Mr.  Upright, 
Mr.  Hate-lwd,  Mr.  Love-good,  Mr.  See-truth, 
Mr.  lloavenly-mind,  Mr.  Moderate,  Mr.  Thank- 
ful, Mr.  Guod-work,  Mr.  Zcal-for-God,  and  Mr. 
i  Humble. 

The  names  of  the  witnesses  were  Mr.  Know- 
jrll.  -Mr.  Tell-true,  Mr.  Hate-lies,  with  my  Lord 
Will-be-will  and  his  man,  if  need  were. 

So  the  prisoners  were  set  to  the  bar.  Then 
said  Jlr.  Do-right,  (for  he  was  the  town-clerk,) 
8et  Atheism  to  the  bar,  jailer.  So  he  was  set 
to  tlie  bar.  Then  said  the  clerk,  Atheism., 
hold  lip  tliy  hand.  Tliou  art  here  indicted  by 
the  name  of  Atheism,  (an  intruder  upon  the 
U)wn  of  Mansoul,)  for  that  thou  hast  perni- 
:iou8lj  and  doltishly  taught  and  maintained 


that  there  is  no  God,  and  so  no  heed  to  be 
taken  to  religion.  This  thou  hast  done  against 
the  being,  honour,  and  glory  of  the  King,  and 
against  the  peace  and  safety  of  the  town  of 
Mansoul.  What  sayest  thou  ? — art  thou  guilty 
of  this  indictment  or  not? 

Atheism.  Not  guilty. 

.  Crier.  Call  Mr.  Know-all,  Mr.  Tell-true,  and 
Mr.  Hate-lies  into  the  court. 

So  they  were  called,  and  they  appeared. 

Then  said  the  clerk,  You,  the  witnesses  for 
the  King,  look  upon  the  prisoner  at  the  bar ; 
do  you  know  him? 

Then  said  Mr.  Know"  all.  Yes,  my  lord,  we 
know  him ;  his  name  is  Atheism :  he  has  been 
a  very  pestilent  fellow  for  many  years  in  the 
miserable  town  of  Mansoul. 

Clerk.  You  are  sure  you  know  him  ? 

Know-all.  Know  him?  Yes,  my  lord:  I 
have  heretofore  too  often  been  in  his  company 
to  be  at  this  time  ignorant  of  him.  He  is  a 
Diabolonian,  the  son  of  a  Diabolonian:  I  knew 
his  grandfather  and  his  father. 

Clerk.  Well  said ;  he  standeth  here  indicted 
by  the  name  of  Atheism,  &c.,  and  is  charged 
that  he  hath  maintained  and  taught  that  there 
is  no  God,  and  so  no  heed  need  be  taken  to  any 
religion.  What  say  you,  the  King's  witnesses, 
to  this?     Is  he  guilty  or  not? 

Know-all.  My  lord,  I  and  he  were  once  in 
Villain's-lane  together,  and  he  at  that  time 
did  briskly  talk  of  divers  opinions,  and  then 
and  there  I  heard  him  say  that  for  his  part  he 
did  believe  that  there  was  no  God.  But,  said 
he,  I  can  profess  one,  and  be  religious  too,  if 
the  company  I  am  in  and  the  circumstances 
of  other  things,  said  he,  shall  put  me  upon  it. 

Clerk.  You  are  sure  you  heard  him  say  thus? 

Know-all.  Upon  mine  oath  I  heard  him  say 
thus. 

Then  said  the  clerk,  Mr.  Tell-true,  what  say 
you  to  the  King's  judges  touching  the  prisoner 
at  the  bar? 

Tell-true.  My  lord,  I  formerly  was  a  great 
companion  of  his,  (for  the  which  I  now  repent 
me,)  and  I  have  often  heard  him  say,  and  that 
with  very  great  stomachfulness,  that  he  be- 
lieved there  was  neither  God,  angel,  n(:r  spirit. 

Clerk.  Where  did  you  hear  him  say  so  ? 

Tell-true.  In  Blackmouth-lane  and  in  Blas- 
phemer's-row,  and  in  many  other  places  be- 
sides. 

Clerk.  Have  you  much  knowledge  of  him? 

Tell-true.  I  know  him  to  be  a  Diabolonian, 
the  son  of  a  Diabolonian,  and  an  hornble  man 
to  deny  a  Deity ;  his  fathers  name  was  Never 


THE  HOLY    WAR. 


•121 


be-goofl,  and  he  had  more  children  tlian  this 
Athei.-im.     I  liave  no  more  to  hay. 

Clerk.  Mr.  Hate-lies,  look  upon  the  prisoner 
al  the  bar;  do  you  know  him? 

IlaU-Hes.  My  lord,  this  Atheism  is  one  of 
the  vilest  wretches  that  ever  I  came  near  or 
had  to  do  with  in  my  lite.  I  have  heard  Itim 
say  tliat  tiiere  is  no  Ciod;  I  have  heard  him^ 
Bay  tliat  there  is  no  world  to  come,  no  sin,  nor 
punishment  hereafter;  and,  more<»ver,  I  have 
heard  hin»  say  that  it  was  as  good  to  go  to  a 
whore-house  as  to  hear  a  sermon. 

CUrk.  Where  ilid  ymi  hear  him  say  these 
thinsrs? 

llate-lies.  In  l)runkard's-row,  ju^t  at  luiscal- 
lane's  end,  at  a  house  in  which  .Mr.  Impiety 
lived. 

Clerk.  tM.'t  him  by,  jailer,  and  set  .Mr.  Lust- 
ings  to  the  bar.  Mr.  hustings,  thou  art  here 
indicted  by  the  name  of  hustings,  (an  intrmler 
upon  the  town  of  Mansoul,)  for  that  thou  ha.st 
devilishly  and  traitorou-ily  taught  by  practice 
and  fdthy  words  that  it  is  lawful  and  profitable 
to  man  to  give  way  to  his  carnal  desires;  and 
tliat  thou,  ft)r  thy  part,  hast  not,  nor  never  will, 
deny  thyself  of  any  sinful  delight  jus  long  aa 
thy  name  is  Lustings.  How  8;iy».»st  thou? — art 
ihou  guilty  of  this  indictment  or  not? 

Then  said  Mr.  hustings,  My  lonl,  I  am  n 
man  of  high  birth,  and  have  been  used  to 
pleasures  and  pastimes  of  greatnc^**.  I  have 
not  been  wont  to  be  snubbed  for  my  doings, 
but  have  been  left  to  follow  my  will  as  if  it 
were  law.  And  it  seems  strange  to  me  that  I 
dhould  this  day  be  called  into  question  for  that 
which  not  only  I,  but  also  all  men,  do  either 
secretly  or  openly  countenance,  love,  and  ap- 
prove of. 

Clerk.  Sir,  we  concern  not  ourselves  with 
your  grcatni's.s,  though  the  higher  the  better 
you  .should  have  been  ;  but  we  are  concorne<l, 
and  so  are  you  now,  about  an  indictment  pre- 
fcrre<l  against  you.  How  say  you? — are  you 
guilty  of  it  or  not? 

Luttinyt,  Not  guilty. 

CUrk.  Cric",  call  upon  the  witnesses  to 
•taud  forth  and  give  their  evidence. 

Crier,  (rentlemen,  you  the  witnesses  for  the 
King,  come  in  and  give  in  your  evidence  for 
our  Ix)rd  the  King  against  the  prisoner  at  the 
bar. 

C^erk.  Come,  Mr.  Know-all,  look  upon  the 
prisoner  at  the  bar  ;  do  you  know  him? 

Knnic-alt.  Yen,  my  lord,  I  know  him. 

<''rrk.   What  is  his  name? 

Know-all.  His  name  i«  LustiDgs:  hewastho 


son  of  one  Bea.stly,  and  his  mother  bare  hiia 
in  Klesh-street ;  she  was  one  Evil-coneupi»- 
cence's  daughter.  I  knew  all  the  generation 
of  them. 

Clerk.  Well  rniid !  You  have  here  heard 
his  indictment:  what  say  you  to  it?— is  he 
guilty  of  the  things  charged  against  him  or 
not  ? 

Know  all.  My  lord,  he  has,  as  he  j-aith, 
been  a  great  man  indeed,  and  a  greater  ill 
wickedness  than  by  pedigree,  more  than  a 
thousand-fold. 

Clerk.  But  what  do  you  know  of  his  partic- 
ular actions,  and  especially  with  reference  to 
this  indictment? 

A'now-iill.  I  know  him  to  bo  a  swearer,  a 
liar,  a  sabbath-breaker;  I  know  him  to  be 
a  fornicator  and  an  unclean  person;  I  know 
him  to  be  guilty  of  abundance  of  evils.  Ho 
has  been  to  my  knowledge  a  very  filtliy  man. 

Clerk.  But  where  di«l  he  use  to  commit  liiA 
wickedness — in  .some  private  corners,  or  more 
open  and  shamelessly  ? 

Know-all.  All  the  town  over,  my  lord. 

Clerk.  Come,  Mr.  Tell-true,  what  liii\e  you 
to  say  for  our  Lord  the  King  against  the  pris- 
oner at  the  bar? 

Tell-true.  My  lord,  all  that  the  first  witncM 
lins  .said  I  know  to  be  true,  and  a  great  deal 
more  besides. 

Clerk.  Mr.  hustings,  do  you  hear  what  thcM 
gentlemen  say  ? 

Lustinr)$.  I  was  ever  of  opinion  that  the 
happii»st  life  that  a  man  couhl  live  on  eartli 
w;is  to  keep  himself  back  from  nothing  that 
he  desired  in  the  world ;  nor  have  I  been 
false  at  any  time  to  this  opinion  of  mine, 
but  have  lived  in  the  love  of  my  notions 
all  my  days.  Nor  was  I  ever  so  churli.sh, 
having  found  such  sweetness  in  them  my^elf, 
as  to  keep  the  commendations  of  them  from 
others. 

Then  said  the  court.  There  hath  proceeded 
enough  from  his  own  mouth  to  lay  him  npco 
to  condemnation;  wherefore  set  him  by,  jailer, 
and  set  Mr.  Incredulity  to  the  bar. 

Then  was  Incredulity  set  to  the  bar. 

Clerk.  Mr.  Incre«lulity,  thou  art  here  in- 
di<-tetl  by  the  name  of  Incre<lulity,  Ian  in- 
truiler  U|M)n  the  town  of  Mansoul,)  for  that 
thou  hast  feloniously  and  wick«><lly,  and  that 
when  thou  wert  an  ortjccr  in  the  town  of 
Mansoul,  m.nd.  '  '  .linst  the  captains  of 
the  great  Kin  -  wlien  ihev  rjiino  and 

demanded   pi>..H«..v?ti..ij  t.f  Ma-  i,  thov 

didst  bid  defiance   to   tiie   n.^  '^,  aii4 


422 


BUNTAN'S  COMPLETE   WORKS. 


nause  of  the  King,  an<l  didst  also,  as  did 
Diabolus  tliy  c-aptain,  stir  up  and  encourage  the 
town  <>{  .Mansoul  to  make  head  against  and  resist 
the  said  force  of  the  King.  What  sayest  thou 
to  this  indictment?— art  thou  guihy  or  not? 

Then  said  Incredulity,  I  know  not  Shaddai: 
I  love  my  old  prince;  1  thought  it  my  duty  to 
be  true  to  my  trust,  and  to  do  what  I  could  to 
possess  the  minds  of  the  men  of  Mansoul  to 
do  their  utmost  to  resist  strangers  and  foreign- 
er.*, and  with  might  to  figlit  against  them. 
Nor  have  I,  nor  shall  I,  cliange  my  opinion 
for  fear  of  trouble,  though  you  at  present  arc 
possessed  of  place  and  power. 

Then  said  the  court :  The  man,  as  you  see, 
is  incorrigible;  he  is  for  maintaining  his  vil- 
lainies by  stoutness  of  words  and  his  rebellion 
with  impudent  confidence;  and  therefore  set 
kirn  by,  jailer,  and  set  Mr.  Forget-good  to  the 
bar. 

Forget-good  was  then  set  to  the  bar. 

Clerk.  :Mr.  Forget-good,  thou  art  here  in- 
dicted by  the  name  of  Forget-good,  (an  in- 
truder upon  the  town  of  Mansoul,)  for  that 
thou,  when  tlie  whole  affairs  of  the  town  of 
Mansoul  were  in  thy  hand,  didst  utterly  for- 
get to  serve  them  in  what  was  good,  and  didst 
fall  in  with  the  tyrant  Diabolus  against  Shad- 
dai the  King,  against  his  captains,  and  all  his 
host,  to  the  dishonour  of  Shaddai,  the  breach 
of  his  law,  and  the  endangering  of  the  destruc- 
tion of  tiie  famous  town  of  Mansoul.  What 
sayest  thou  to  this  indictment? — art  thou 
guilty  or  not  guilty? 

Tlien  said  Forget-good,  Gentlemen,  and  at 
this  time  my  judges,  as  to  the  indictment  by 
which  I  stand  of  several  crimes  accused  before 
70U,  pray  attribute  my  forgetfulness  to  mine 
age,  and  not  to  my  wilfulness ;  to  the  crazi- 
ness  of  my  brain,  and  not  to  the  carelessness 
of  my  mind  ;  and  then  I  hope  I  may,  by  your 
charity,  be  excused  from  great  punishment, 
though  I  be  guilty. 

Then  said  the  court.  Forget-good,  Forget- 
l^ood,  thy  forgetfulness  of  good  was  not  sim- 
ply <  f  frailty,  but  of  purpose,  and  for  that 
thou  didst  loth  to  keep  virtuous  things  in 
thy  mind.  What  was  bad  thou  couldst  re- 
tain, but  what  was  good  thou  couldst  not 
abide  to  think  of;  thy  age  therefore,  and  thy 
pretended  craziness,  thou  makest  use  of  to 
blind  the  court  withal,  and  as  a  cloak  to  cover 
thy  knavery.  But  let  us  hear  what  the  wit- 
nesses have  to  say  for  the  King  against  the 
prisoner  at  the  bar.  Is  he  guilty  of  this  in- 
dictment or  not? 


Hate-lies.  My  lord,  I  have  heard  this  For- 
get-good say  that  he  could  never  abide  to 
think  of  goodness,  no  not  for  a  quarter  of  an 
hour. 

Clerk.  Where  did  you  hear  him  say  so? 

Hate-lies.  In  All-base-lane,  at  a  house  next 
door  to  the  sign  of  the  Conscience-seared- with- 
an-hot-iron. 

Clerk.  Mr.  Know-all,  what  can  you  say  Ibi 
our  Lord  the  King  against  the  prisoner  at  the 
bar? 

Knoiv-all.  My  lord,  I  know  this  man  well: 
he  is  a  Diabolonian,  the  son  of  a  Diabolonian  ; 
his  father's  name  was  Love-naught;  and  for 
him,  I  have  often  heard  him  say  that  he 
counted  the  very  thoughts  of  goodness  the 
most  burdensome  thing  in  the  -world. 

Clerk.  W^here  have  you  heard  him  say  these 
words  ? 

Know-all.  In  Flesh-lane,  right  opposite  the 
church. 

Then  said  the  clerk.  Come,  Mr.  Tell-true, 
give  in  your  evidence  concerning  the  prisoner 
at  the  bar,  about  that  for  which  he  stands  here, 
as  you  see,  indicted  before  this  honourable 
court. 

Tell-triie.  My  lord,  I  have  heard  him  often 
say  he  had  rather  think  of  the  vilest  thing 
than  of  what  is  contained  in  the  holy  Scrip- 
tures. 

Clerk.  Where  did  you  hear  him  say  such 
grievous  words? 

Tell-true.  Where?  In  a  great  many  i:>laces; 
particularly  in  Nauseous-street,  in  the  house 
of  one  Shameless,  and  in  Filth-lane,  at  the 
sign  of  the  Reprobate,  next  door  to  the  De- 
scent-into-the-jiit. 

Court.  Gentlemen,  you  have  heard  the  in- 
dictment, his  plea,  and  the  testimony  of  the 
witnesses.  Jailer,  set  Mr.  Hard-heart  to  the 
bar. 

Hard-heart  was  then  set  to  the  bar. 

Clerk.  Mr.  Hard-heart,  thou  art  here  in- 
dicted by  the  name  of  Hard-heart,  (an  in- 
truder upon  the  town  of  Mansoul,)  for  that 
thou  didst  most  desperately  and  wickedly  pos- 
sess the  town  of  Mansoul  with  impenitency 
and  obdurateness,  and  didst  keep  them  from 
remorse  and  sorrow  for  their  evils,  all  the  time 
of  their  apostacy  from  and  rebellion  against 
the  blessed  King  Shaddai.  What  sayest  thou 
to  this  indictment? — art  thou  guilty  or  not 
guilty? 

Hard-heart.  My  lord,  I  never  knew  w^hat  re- 
moi'se  or  sorrow  meant  in  all  my  life :  I  am  im- 
penetrable: I  care  for  no  man,  nor  can  I  be 


THE   IlULY    WAR. 


pierced  with  men's  grief;  their  groans  will 
not  enter  into  my  lieart;  whomsoever  I  mis- 
chief, whomsoever  I  wrong,  to  me  it  is  music 
wlien  to  others  mourning. 

Court.  You  see  the  njau  is  a  right  Diubolo- 
nian,  and  has  convicted  himself.  Set  him  by, 
jailer,  and  si-t  Mr.  False-peace  to  the  bar. 

'J  lien  was  False-peace  set  to  the  bar. 

Cour(.  Mr.  False-peace,  thou  art  hero  in- 
licted  by  the  name  of  False-peace,  (an  intruder 
upon  the  town  of  Mansoul,)  for  that  thou  didst 
most  wickedly  and  ^atanicaUy  bring,  hold, 
and  keep  the  town  of  Mansoul,  both  in  lier 
apostai-y  and  in  her  hellish  rebellion,  it)  a  false, 
groundless,  ami  ilangerous  peace  and  danuuiblc 
Bocurity,  to  the  dishonour  of  the  King,  the 
transgression  of  his  law,  and  the  great  damage 
of  the  town  of  Mansoul.  What  .sayeMt  thou? 
-art  tlWu  guilty  of  this  indictment  or  not? 

I'lun  said  Mr.  False-peace,  luntleinen,  and 
you  now  appointed  to  be  my  judges,  I  acknow- 
ledge that  my  name  is  Mr.  IVace,  but  that  my 
name  is  False-peace  I  utterly  deny.  If  your 
honours  should  ploiiso  to  send  for  any  that  do 
intimately  know  me,  or  for  the  midwife  that 
laid  my  mother  of  me,  or  for  the  gossips  that 
were  at  my  christening,  they  will  any  or  all  of 
them  prove  that  my  name  is  not  False-peace, 
but  IVaco.  Wherefure,  I  cannot  pleail  to  this 
indictment,  forasmuch  a.s  my  name  is  not  in- 
wrte'l  therein;  and  as  is  my  true  name,  so 
also  arc  my  conditions.  I  was  always  n  nuin 
that  lovetl  to  live  at  quiet,  and  what  I  lovetl 
myself,  that  I  thought  others  might  love  also. 
Wherefore,  when  I  saw  any  of  my  neighbours 
to  labour  under  a  disquieted  mind,  I  endeav- 
oured to  help  them  what  I  couhl;  and  in- 
Btanecs  of  this  good  temper  of  mine  many  I 
could  give.     A.s, 

1.  When  at  the  beginning  our  town  of  Man- 
Boul  did  deeline  the  ways  of  Shaddai,  some  of 
them  afterwanis  began  to  have  distpiieting  re- 
flections upon  themselves  for  what  they  had 
done;  but  I,  an  one  trouble*!  to  sec  them  di«- 
quietol,  presently  sought  out  means  to  get 
Uiem  quiet»again. 

2.  When  the  ways  of  the  old  world  and  of 
8o<l<>m  were  in  fitshion,  if  any  thing  hap|>i>ne4l 
to  molest  thfwo  that  wore  for  the  customs  of 
the  present  times,  I  laboured  to  make  them 
quiet  again  and  to  cause  them  to  act  without 
m«>li'.Hfalion. 

;;.  Id  come  nearer  home:  When  the  wars 
fell  out  between  Shaddai  and  DialMilus,  if  at 
any  time  I  juiw  any  of  the  town  of  Mansoul 
afraid  of  destruction,  I  often  u.«to<l   bjr  some 


423 

aliniir    to 


way,  device,  invention,  or  other  t^ 
bring  them  to  peace  again. 

Wherefore,  since  I  have  been  aM\;i\s  ih« 
man  of  so  virtuou.s  a  temper,  as  some  say  a 
peace-maker  is,  and  if  a  peace-mikt-r  be  so  tie- 
serving  a  man  as  .some  have  been  bold  to  altesl 
he  is,  then  let  me,  gentlemen,  be  aeeount«il  by 
you,  who  have  a  great  name  for  justiee  and 
equity  in  Mansoul,  for  a  man  that  deservctb 
not  this  inhuman  way  of  treatment,  but  liberty, 
and  also  a  license  to  seek  daujageof  those  that 
have  been  Juy  accusers. 

Then  said  the  clerk.  Crier,  make  proclani*- 
tion. 

fViVr.  "Oh  yes;  Forasmuch  as  the  prisoner 
at  the  bar  hath  denie<l  his  name  to  be  that 
which  is  n>entione<l  in  the  indictment,  the 
court  requireth  that  if  any  there  be  in  thii 
place  that  can  give  information  to  the  court 
of  the  original  and  right  name  of  the  jirisoner, 
they  would  c(tme  forth  an«l  give  in  their  evi- 
dence; for  tl^e  prisoner  stands  uiton  his  own 
innocence." 

Then  came  two  into  the  court  and  desired 
that  they  might  have  leave  to  speak  what 
they  knew  concerning  the  prisoner  at  the  bar; 
the  name  of  the  one  wils  Search-truth,  and 
the  nanie  of  the  other  Vouch-truth.  So  the 
court  demande*!  of  these  men  if  they  know 
the  prisoner,  and  what  they  could  say  c«mcero« 
ing  him;  for  he  stands,  K;iid  they,  upon  his  own 
vindication. 

Then  said  Mr.  Soanh-tnUh,  My  lord,  I— 

Court.  IIoKlI  give  him  his  oath.  Then  they 
sware  him.     So  he  procee<led. 

Search-truth.  My  lord,  I  know  an<l  have 
known  this  man  from  a  child,  and  can  atte^it 
that  his  njime  is  False-peace.  I  knew  hia 
father:  his  name  was  Mr.  I-'latterer,  and  hi« 
mother  before  she  was  married  was  ralhd  by 
the  name  of  Mrs.  S<Kith-up,  and  tlu-se  two, 
when  they  came  together,  livetl  not  long  with- 
out this  son;  and  when  he  was  )K>rn  they 
calleil  his  name  FaLse-peacc.  I  wa.s  his  play- 
fellow, «)nly  I  wjw  somewhat  ohier  than  he; 
and  when  his  mother  did  u.se  toc-jill  him  home 
from  play,  she  usetl  to  say,  "  Falsf-j>eare,  False- 
jK^ace,  eomo  home  quick,  or  Fll  fetch  yi»u." 
Yea,  I  knew  him  when  lie  sucked;  ami  though 
I  WiLH  then  but  little,  yet  I  can  rememlKT  (hat 
when  his  another  <iid  use  to  sit  at  the  door 
with  him,  or  liid  play  with  him  in  her  urnia, 
she  wouhl  <";i!!  hiiii  lw«Tify  finM**  »••;;. ther, 
"My  little  I  A  p.  ace, 

and  oh   my  -  .       •  ,"   and 

again,  "Oh  my  little  bird.  Kalae-peaoe:  and 


424 

how  do  I  love  my  child!"  The  gossips  also 
know  it  is  thus,  though  he  has  the  lace  to 
deny  it  in  open  court. 

Then  Mr.  Vouch-truth  was  called  upon  to 
8peak  what  he  knew  of  him.    So  they  sware 

him. 

Tlicn  said  Mr.  Youch-truth,  My  lord,  all 
tliat  tlic  former  witness  hath  said  is  true;  his 
name  is  False-peace,  the  son  of  Mr.  Flatterer 
and  of  Mrs.  Sooth-up  his  mother.  And  I  have 
in  former  times  seen  him  angry  with  those  who 
have  called  him  anything  else  but  False-peace ; 
for  he  would  say  that  all  such  did  mock  and 
nickname  him  ;  but  this  was  in  the  time  when 
Mr.  False-peace  was  a  great  man,  and  when 
the  Diabolonians  were  the  brave  men  in  Man- 
soul. 

Court:  Gentlemen,  you  have  heard  what 
these  two  men  have  sworn  against  the  prisoner 
at  the  bar ;  and  now,  Mr.  False-peace,  to  you. 
You  have  denied  your  name  to  be  False-peace, 
yet  you  see  that  these  honest  men  have  sworn 
that  this  is  your  name.  As  to  your  plea,  in 
tliat  you  are  quite  beside  the  matter  of  your 
indietment;  you  are  not  by  it  charged  for  evil- 
doing  because  you  are  a  man  of  peace  or  a 
peacemaker  among  your  neighbours,  but  for 
that  you  did  wickedly,  satanically,  bring,  keep, 
and  iiokl  the  town  of  Mansoul,  both  under  its 
&l)ostacy  from  and  in  its  rebellion  against  its 
King,  in  a  talse,  lying,  and  damnable  peace, 
contrary  to  the  law  of  Shaddai,  and  likewise 
to  the  hazard  of  the  destruction  of  the  then 
miserable  town  of  Mansoul.  All  that  you 
have  pleaded  for  yourself  is  that  you  have  de- 
nied your  name,  &c.,  but  here  you  see  we  have 
witnesses  to  prove  that  you  are  the  man. 

For  the  peace  that  you  so  much  boast  of 
making  among  your  neighbours,  know  that 
flie  peace  that  is  not  a  companion  of  truth  and 
holiness,  but  which  is  without  this  foundation, 
is  grounded  upon  a  lie,  and  is  both  deceitful 
and  damnable;  as  also  the  great  Shaddai  hath 
said ;  thy  ])lea  therefore  has  not  delivered  thee 
from  what  by  the  indictment  thou  art  charged 
with,  but  rather  it  doth  fosten  all  upon  thee. 

Hul  thou  slialt  have  very  fair  play:  let  us 
chW  the  witnesses  that  are  to  testify  as  to  mat- 
ter of  fact,  and  sec  what  they  have  to  say  for 
our  Lord  the  King  against  the  prisoner  at  the 
bar. 

Ckrk.  Mr.  Know-all,  what  say  you  for  our 
Lord  the  King  against  the  prisoner  at  the 
bar? 

Know-all.  My  lord,  this  man  hath  of  a  long 
Ume  made  it,  to  my  knowledge,  his  business  to 


BUNYAN'S  COMPLETE   WORKS. 


keep  the  town  of  Mansoul  in  a  sinful  quietneaa 
in  the  midst  of  all  her  lewdness,  filthiness,  ana 
turmoils  ;  and  hath  said,  and  that  in  my  hear- 
ing, Come,  come,  let  us  tly  from  all  trouble,  on 
what  ground  soever  it  comes,  and  let  us  be  for 
a  quiet  and  peaceable  life,  though  it  wanteth  a 
good  foundation. 

Clerk.  Come,  Mr.  Hate-lies,  what  have  you 
to  say? 

Hate-lies.  My  lord,  I  have  heard  him  say 
that  peace,  though  in  a  way  of  unrighteoiLs- 
ness,  is  better  than  trouble  with  truth. 

Clerk.  Where  did  you  hear  him  say  this  ? 

Hate-lies.  I  heard  him  say  it  in  Folly-yard^ 
at  the  house  of  one  Mr.  Simple,  next  door  to 
the  sign  of  the  Self-deceiver.  Yea,  he  hath 
said  this  to  my  knowledge  twenty  times  in  that 
place. 

Clerk.  We  may  spare  further  witness ;  this 
evidence  is  plain  and  full.  Set  him  hy,  jailer, 
and  set  Mr.  No-truth  to  the  bar, 

Mr.  No-truth,  thou  art  here  indicted  by  the 
name  of  No-truth,  (an  intruder  upon  the  town 
of  Mansoul,)  for  that  thou  hast  always,  to  the 
dishonour  of  Shaddai  and  to  the  endangering 
of  the  utter  ruin  of  the  famous  town  of  Man- 
soul, set  thyself  to  deface  and  utterly  to  spoil 
all  the  remainders  of  the  law  and  image  of 
Shaddai  that  have  been  found  in  Mansoul  after 
her  deep  apostacy  from  her  King  to  Diabolus, 
that  envious  tyrant.  What  sayest  thou? — art 
thou  guilty  of  this  indictment  or  not? 

No-truth.  Not  guilty,  my  lord. 

Then  the  witnesses  were  called,  and  Mr. 
Know-all  did  first  give  in  his  evidence  against 
him. 

Know-all.  My  lord,  this  man  was  at  the  pull- 
ing down  of  the  image  of  Shaddai ;  yea,  this  is 
he  that  did  it  with  his  own  hands.  I  myself 
stood  by  and  saw  him  do  it,  and  he  did  it  at 
the  commandment  of  Diabolus.  Y'ea,  this  Mr. 
No-truth  did  more  than  this :  he  did  also  set 
up  the  horned  image  of  the  beast  Diabolus  in 
the  same  place.  This  also  is  he  that  at  the  bid- 
ding of  Diabolus  did  rend  and  tear,  and  cause 
to  be  consumed,  all  that  he  could  of  the  re- 
mainders of  the  law  of  the  King,  even  what- 
ever he  could  lay  his  hands  on  in  Mansoul. 

Clerk.  Who  saw  him  do  this  besides  your- 
self? 

Hate-lies.  I  did,  my  lord,  and  so  did  many 
others  besides;  for  this  was  not  done  by 
stealth  or  in  a  corner,  but  in  the  open  view 
of  all ;  yea,  he  chose  himself  to  do  it  publicly 
for  he  delighted  in  doing  it. 

Clerk.  Mr.  No-truth,  how  could  you  have 


THE  HOLY    WAR, 


425 


the  face  to  plead  .ot  K"*''y  wl»i'n  you  were  so 
luuiiileritly  the  d  )er  of  all  thi-s  wickcdiuiw? 

Xo-trul/t.  Sir,  I  thought  I  must  say  some- 
thing, and  as  my  name  is  so  I  speak  ;  I  have 
boon  advantaged  thereby  before  now,  and  did 
not  know  but  by  speaking  no  truth  1  niiglit 
have  reaped  the  same  benefit  now. 

Uerl.  Set  him  by,  jailer,  and  set  Mr.  I'iti- 
kss  to  the  bar.  Mr.  I'ltili-SH,  thou  art  here  in- 
dicted by  the  name  of  Titiless,  (an  intruder 
upon  the  town  of  .Mansoul,)  for  that  thou  didst 
most  traitorously  and  wiekedly  shut  up  all 
boweU  of  eompa-Nsion,  ami  wouldst  not  sutler 
pt>or  Mansoul  to  condole  her  own  misery  when 
she  had  apostatized  from  her  rightful  King, 
but  didst  evade  and  ut  all  times  turn  her  mind 
away  from  those  thoughts  that  had  in  them  a 
tendency  to  lead  her  to  repenlanee.  What 
»ayi>st  thou  to  this  indictment? — guilty  or  not 
guilty? 

J'iti/f:vi.  Not  guilty  of  pitilos.snciw.  All  I 
did  wa-s  to  cheer  up,  according  to  my  name, 
for  my  name  is  not  Pitiles}«,  but  Cheer-up ;  and 
I  could  not  abide  to  sec  Mansoul  incline  to 
melancholy. 

Cltrk.  How  !  Do  you  deny  your  name,  and 
way  it  is  not  Pitiless,  but  t'heer-up?  Call  for 
the  witnesses;  what  say  you,  the  witnesses,  to 
this  plea? 

Know-all.  My  lord,  his  name  U  Pitiless;  so 
he  hath  writ  hinLself  in  all  papers  of  concern 
wherein  he  has  had  to  do.  Hut  tlu*sc  Diab- 
olonians  love  to  counterfeit  their  names:  Mr. 
CoveUmsnesj*  covers  himself  with  tlie  name  of 
Good-husbandry,  or  the  like;  Mr.  Pritle  can, 
when  ne«.Hl,  call  himself  Mr.  Neat,  Mr.  Hand- 
some, or  the  like,  and  so  of  all  the  rest  of 
iheni. 

i'ltrl:.  Mr.  Tell-true,  what  say  you? 

TfU-lnie.  His  name  is  Pitiles.s,  my  lord;  I 
have  known  him  from  a  child,  and  he  hath  done 
all  that  wickedness  wherenlth  he  stands  charg- 
ed in  the  indictment ;  but  there  i»  a  company 
of  them  that  arc  not  ac«|uainte<l  with  the 
danger  of  damning,  therefore  they  call  all 
those  melancholy  that  have  serious  thoughUt 
how  that  state  should  be  .shunnol  liy  them. 

Clrrk.  Set  Mr.  Haughty  to  the  bar,  jailer, 
Mr.  Haughty,  thou  art  here  indicti><l  by  the 
name  of  Haughty,  (an  intruder  upon  the  town 
of  Mansoul.)  for  that  thou  didst  most  traitor- 
oasiy  and  »levillshly  tearh  the  town  of  Mansoul 
to  c.irrj-  it  loftily  and  stoutly  against  the  sum- 
mons«'s  that  were  given  them  by  the  captains 
of  the  King  Shaddai.  Th<»u  didst  also  teuch 
tho  town  of  Mansoul  to  speak  cuutentptuousljr 


and  vilifyingly  of  their  great  King  Shaddai; 
and  didst  moreover  encourage,  With  by  words 
and  exampli*s  Mansoul  to  take  up  arms  both 
against  the  King  and  his  Son  Knuiianuel. 
How  .sayi-st  thou?— art  thou  guilty  of  this  in- 
dictment or  not? 

Jlaufjhtij.  Gentlemen,  I  have  always  been  a 
man  of  courage  and  valour,  and  have  not  usid, 
when  under  the  greatest  clouds,  to  sneak  oi 
hang  down  the  head  like  a  bullrush  ;  nor  did 
it  pleiuse  me  at  all  at  any  time  to  see  men  \c\\ 
their  bonnet.s  to  tho.-M'  that  have  op|K>s4d  them; 
yea,  though  their  lulvrrxirics  sieme<l  to  have 
ten  times  the  advantage  of  them. 

I  did  not  use  to  c<jnsider  who  was  njy  foe, 
nor  what  the  cause  was  in  which  I  wjis  engaged. 
It  was  enough  to  n>e  if  I  carried  it  bravely, 
fought  like  a  man,  and  cumc  otf  a  victor. 

Court.  Mr.  Haughty,  you  are  not  here  in- 
dicted for  that  you  have  been  a  valiant  man, 
nor  for  your  couraije  and  .Htoutiu-ss  in  tinu-s  of 
distress,  but  for  that  you  have  nuide  use  of  this 
your  pretended  valour  to  draw  the  town  of 
Mansoul  into  acts  of  rebellion  both  against  the 
great  King  and  Emmanuel  his  Son.  This  is 
the  crime  and  the  tiling  wherewith  thou  art 
charged  in  and  by  the  indictment. 

But  he  made  no  answer  to  that. 

Now  when  the  court  had  thus  far  proceeded 
against  the  prisoners  at  the  bar,  then  they  put 
them  over  to  the  verdict  of  their  jury,  to  whom 
they  did  apply  themselves  after  this  manner. 

Court,  (.ientlemen  of  the  jury,  you  have  been 
here,  and  have  seen  tliwe  men ;  you  have  heard 
their  indictments,  their  pleas,  and  what  the 
witnesses  have  ti-stificd  against  them.  Now 
what  remains  is,  that  you  do  forthwith  with- 
draw yourselves  to  some  place,  where,  without 
confusion,  you  may  consider  of  what  verdict, 
in  a  way  of  truth  and  righteousness,  you  ought 
to  bring  in  for  the  King  against  them,  and 
bring  it  in  accordingly. 

Then  the  jury — to  wit,  Mr.  Belief,  Mr.  Tiue* 
heart,  Mr.  Upright,  Mr.  Hate-bad,  Mr.  Love- 
good,  Mr.  See-truth,  Mr.  Heavenly-mind,  Jfr. 
M.Mlerate,  Mr.  Thankful,  Mr.  Humble.  .Mr. 
(fcxxl-work,  and  Mr.  Zfal-for-Ginl— withdrcir 
thenuselves  in  (jrder  to  their  work.  Now  when 
they  were  shut  up  by  themselves,  they  fell  to 
discourse  among  themselves  in  order  t»^  llie 
drawing  up  of  their  verdict. 

And  thus  Mr.  lJ«lief  (for  he  was  the  fore- 
man) Wgan  ;  "(Jeiitlcnu'n."  •piolh  he,  "for 
the  men,  Uie  pri-soner-  ^,  f"r  my  part 

I    believe    they   all   <i.  'h."     "  Very 

right,"  said  Mr.  True-heart ,     1  ..  :.  «  holly  of 


126 


BUNYAN'S  COMPLETE   WORKS. 


your  opinion. 
Sir.  Hate-bad, 
approliondod !" 


"  Oh  what  a  mercj'  is  it,"  said 
'  that  sucli  villains  as  these  are 
"  Ay,  ay,"  said  Mr.  Love-good ; 
"  this  is  one  of  the  joyfullest  days  that  ever  I 
Baw  in  niv  life."  Then  said  Mr.  See-truth,  "  I 
know  tha't  if  we  judge  them  to  death,  our  ver- 
dict shall  stand  before  Shaddai  himself."  "  Nor 
do  I  at  all  question  it,"  said  Mr.  Heavenly- 
mind;  he  said  moreovCT,  "When  all  such 
bca.-ts  jw  these  are  cast  out  of  Mansoul,  what  a 
goodlv  town  will  it  be  then  !"  Then  said  Mr. 
Moderate,  "It  is  not  my  manner  to  pass  my 
judgment  with  rashness;  but  for  these,  their 
crimes  are  so  notorious  and  the  witness  so 
palpable  that  that  man  must  be  wilfully  blind 
who  saith  the  prisoners  ought  not  to  die." 
"  Blessed  be  God,"  said  Mr.  Thankful,  "  that 
the  traitors  are  in  safe  custody  !"  "  And  I  join 
with  you  in  this  upon  my  bare  knees,"  said 
Mr.  Humble.  "I  am  glad  also,"  said  Mr. 
Good-work.  Then  said  the  warm  man  and 
true-hearted  Mr.  Zeal-for-God,  "Cut them  off; 
they  have  been  tlie  plague  and  have  sought 
the  destruction  of  ^lansoul." 

Thus  therefore  being  all  agreed  in  their  ver- 
dict, tiiey  came  instantly  into  the  court. 

CYtr/t-,  Gentlemen  of  the  jury,  answer  all  to 
your  nunies.    iMr.  Belief,  one ;  Mr.  True-heart, 
two;  Mr.  Upright,  three ;  Mr.  Hate-bad, four ; 
Mr.  Love-good,  five ;  Mr.  See-truth,  six ;  Mr. 
Heavenly-mind,  seven;  Mr.  Moderate,  eight; 
Mr,  Thankful,  nine;   Mr.  Humble,  ten;  Mr. 
Good-work,   eleven ;    and    Mr.   Zeal-for-God, 
twelve.    Good  men  and  true,  stand  together  in 
your  verdict.     Are  you  all  agreed? 
Juri/.  Yes,  my  lord. 
Cur/:.  Who  shall  speak  for  you? 
Jurij.  Our  foreman. 

Clcr/:,  You,  the  gentlemen  of  the  jury,  being 
empannelled  for  our  Lord  and  King,  to  serve 
here  in  a  matter  of  life  and  death,  have  heard 
the  trials  of  each  of  these  men,  the  prisoners 
at  the  bar :  what  say  you  ? — are  they  guilty  of 
that  and  tho.se  crimes  for  which  they  stand 
here  indicted,  or  are  they  not  guilty? 
Forenum.  Guilty,  my  lord. 
Clerk.  Look  to  your  prisoners,  jailer. 
This  was  done  in  the  morning,  and  in  the 
afternoon  they  received  the  sentence  of  death 
according  to  the  law. 

The  jailer,  therefore,  having  received  such 
a  charge,  put  them  all  in  the  inward  prison, 
to  preserve  them  there  till  the  day  of  execu- 
tion, which  was  to  be  the  next  day  in  the 
morning. 
But  now  to  see  how  it  happened:  one  of 


the  prisoners.  Incredulity  by  name,  in  the 
interim  betwixt  the  sentence  and  the  day 
of  execution  brake  prison  and  made  his 
escape,  and  gets  him  away  quite  out  of  the 
town  of  Mansoul,  and  lay  lurking  in  such 
places  and  holds  as  he  might,  until  he  should 
again  have  opportunity  to  do  the  town  of 
Mansoul  a  mischief  for  their  thus  handling 
of  him  as  they  did. 

Now  when  Mr.  True-man,  the  jailer,  per- 
ceived that  he  had  lost  his  prisoner  he  was  in 
a  heavy  taking,  because  that  prisoner  we 
speak  of,  he  was  the  very  worst  of  the  whole 
gang;  wherefore  first  he  goes  and  acquaints 
my  lord  mayor,  Mr.  Recorder,  and  my  Lord 
Will-be-will  with  the  matter,  and  to  get  of 
them  an  order  to  make  search  for  him 
throughout  the  town  of  Mansoul.  So  an 
order  he  got  and  search  was  made,  but  no 
such  man  could  now  be  found  in  all  the  town 
of  Mansoul. 

All  that  could  be  gathered  was,  that  he  had 
lurked  awhile  about  the  outside  of  the  town, 
and  that  here  and  there  one  or  other  had  a 
glimpse  of  him  as  he  made  his  escape  out  of 
Mansoul ;  one  or  two  also  did  afhrm  that  they 
saw  him  without  the  town  going  apace  quite 
over  the  plain.  Now  when  he  was  quite 
gone  it  was  affirmed  by  one  Mr.  Did-see  that 
he  ranged  all  over  dry  places  till  he  met 
with  Diabolus  his  friend  ;  and  where  should 
they  meet  one  another  but  just  upon  Hell- 
gate-hill  ! 

But  oh  what  a  lamentable  story  did  the 
old  gentleman  tell  to  Diabolus  concerning 
what  sad  alterations  Emmanuel  had  made  in 
Mansoul. 

As  first,  how  Mansoul  had,  after  some  de- 
lays, received  a  general  pardon  at  the  hands 
of  Emmanuel,  and  that  they  had  invited  him 
into  the  town,  and  that  they  had  given  him 
the  castle  for  his  possession.  He  said,  more- 
over, that  they  had  called  his  soldiers  into  the 
town,  and  coveted  who  should  quarter  the 
most  of  them ;  they  also  entertained  him  with 
the  timbrel,  song,  and  dance.  "  But  that," 
said  Incredulity,  "  that  is  the  sorest  vexation 
to  me,  he  hath  pulled  down,  0  father,  thy 
image  and  set  up  his  own — pulled  down  thy 
ofiicers  and  set  up  his  own.  Yea,  and  Will- 
be-will,  that  rebel,  who,  one  would  have 
thought,  should  never  have  turned  from  us, 
he  is  now  in  as  great  favour  with  Emmanuel 
as  ever  he  was  with  thee.  But  besides  all  this, 
this  Will-be-will  has  received  a  special  com- 
mission from  his  Master  to  search  for,  to  ap 


THE  HOLY    WAR. 


427 


prehcnd,  aiul  t'>  \>\i\  ui  liiuth  all  and  all  man- 
ner of  Dialxilonians  that  he  shall  find  in 
Mansoul.  Yea,  and  this  Will-be-\vi)l  htus 
taken  and  committed  to  prison  already  eight 
of  my  lord's  most  trusty  friends  in  Mansoul. 
Nay,  further,  my  lord,  with  grief  I  .si>eak  it, 
they  have  been  all  arraigned,  condemned,  and 
J  doubt  not  before  this  time  executed  in  Man- 
soul. I  told  my  lord  of  eight,  and  myself  was 
ttie  ninth,  who  should  a-*sureilly  have  drunk 
of  the  same  cu|>  but  that  through  craft  I, 
as  tliou  .seest,  have  made  mine  escape  from 
then..' 

When  Diabolus  had  heard  this  lament- 
able st<»ry  he  yelled  and  snulled  up  the  wind 
like  a  dragon,  and  matle  the  ."sky  to  look 
dark  with  roaring.  He  also  sware  that  he 
won  1. 1  try  to  be  revenged  on  Mansoul  for 
this.  So  they  concluded  to  enter  into  con- 
xiiltation  how  they  might  gi-t  tin*  town  of 
Mansoul  again. 

Now,  before  this  time  the  day  was  inmc  in 
which  the  prisoners  in  Mansoul  were  to  be  ex- 
ecuted. So  they  were  brought  to  the  cross, 
anil  that  by  Mansoul  in  most  solemn  manner; 
for  the  Prince  said  that  this  should  be  done  by 
the  hand  of  the  town  of  Mansoul,  that  I  may 
Bee,  said  he,  the  forwnrtlness  of  my  now  re- 
deemed Mansoul  to  keep  my  word  and  to  do 
my  commandments,  and  that  I  may  bless 
Mansoul  in  doing  this  deed.  Proof  of  sin- 
cerity pleases  me  well;  let  Mansoul  therefore 
first  lay  their  hands  upon  these  Dinbolonians 
to  destroy  them. 

80  the  town  of  Mansoul  slew  them  accord- 
ing to  the  word  of  their  Prince.  Hut  when 
I  lie  pris«)ners  were  brought  to  the  cross  to  die, 
vou  can  hardly  believe  what  troubh-some  work 
Mansoul  had  of  it  to  put  the  Dialxdonians  to 
death;  for  the  men  knowing  that  they  must 
die,  and  all  of  them  having  implacable  enmity 
in  their  heart  to  Mansoul,  what  did  they  but 
t<K>k  courage  at  the  cro-w  anci  there  re>isted 
the  men  of  the  town  of  Mansoul?  Where- 
f«  re  the  men  of  Mansoul  were  forced  to  cry 
out  for  help  to  the  captains  and  men  of  war. 
Now  the  great  Shaddai  had  a  secretary  in  the 
town,  ami  he  wius  a  great  hiver  of  the  men  of 
Mansoul  and  he  was  at  the  plncc  of  execution 
also ;  so  he,  hi-aring  the  men  of  Mansoul  cry 
i>ut  against  the  strugplings  ond  unruliness 
of  tho  prisoufp*.  rose  up  from  his  place  an<l 
cjtme  and  put  his  hands  upon  tlu-  hands  of  the 
men  of  Mansoul.  Vo  they  crucifictl  the  Dinb- 
oloninns  that  had  Ixrcn  a  plague,  a  grief,  and 
as  olfcDce  to  the  town  of  Mnnsoul. 


Now,  when  tiiis  good  work  was  dune  the 
Prince  came  down  to  see,  to  visit,  and  to 
speak  comfortably  to  the  men  of  Mansoul 
and  to  strengthen  their  hands  in  such  work 
And  he  said  to  them  that  by  this  act  of  tl.eirv 
he  had  proved  them,  and  found  them  to  bo 
lovcru  of  his  person,  observers  of  his  laws,  and 
such  iw  also  had  respect  to  liis  honour.  Ho 
said  moreover  (to  show  them  that  tluy  by 
this  should  not  bo  the  hmers,  nor  lh»ir  town 
weakened  by  the  loss  of  tlu-m)  that  he  would 
make  them  another  captain,  and  that  one 
of  themselvc^s;  and  that  this  captain  should 
be  a  ruler  of  a  thousaiul,  f«tr  the  good 
and  benefit  of  the  now  flourishing  town  of 
Mansoul. 

So  he  called  one  whose  name  w.' 
and  bid  him  go  quickly  up  to  the  < 
and  iiKpiire  there  for  one  Mr.  Kxperienee,  that 
waiteth  upon  that  noble  captain,  the  Captain 
Credence,  and  bid  him  come  hither  to  me. 
So  the  messenger  that  waiteth  upon  the  good 
Prince  lOmmaniiel  went  and  said  a»  he  was 
commandetl.  Now,  the  young  uciitleman  was 
waiting  to  see  the  captain  train  and  muster 
his  men  in  the  rastle-yard.  Tlun  said  Mr. 
Waiting  to  him,  ''Sir,  the  Prince  would  that 
you  should  come  down  to  his  Iligfiness  forth- 
with." Po  he  brought  him  df)wn  to  Kinman- 
uel,  and  he  came  and  made  obeisance  before 
him.  Now  the  men  of  the  town  km-w  Mr. 
Kxperienee  well,  for  lie  was  born  ami  bred 
in  Mansoul ;  they  also  knew  him  to  be  a  man 
of  conduct,  of  valour,  and  a  person  prudent 
in  matters ;  he  was  also  a  comely  person, 
well  spoken,  ami  very  .successful  in  his  un- 
dertakings. 

Wherefore  the  hearts  of  the  townsmen  were 
transported  with  joy  when  they  saw  '.hat  the 
Prince  himself  was  taken  so  with  Mr.  Kx[>eri- 
ence  that  he  needs  would  make  him  a  captain. 

So  with  one  consent  they  bowed  the  kne© 
In-fore  Kmmanuel,  and  with  n  shout  saiil,  "l^et 
KmmanucI  live  for  ever  I'  Then  said  tlio 
Prince  to  the  young  gentleman  whoso  1 
was  Mr.  Experience,  "  I  have  thought  g"  •  > 
confer  upon  thee  a  place  of  trust  and  honour 
in  this  my  town  of  Mansoul."  Then  th« 
young  man  bowwl  his  head  and  wi.r->liif>|»e<|. 
"  It  is,"  said  Kmmanuel,  "th:i!  '  t 

be  a  captain,  a  captain  over  a  1 

in  my  belove«l  town  of  Mat)-<.iil.'  i ,..  ;>  >aid 
the  captain,  "Let  the  Kin-,'  live.'"  .s^ii  the 
Prince  gave  out  orders  forthwith  to  the  Kinjf'i 
•ecrrtary  that  he  shouhl  draw  up  for  Mr.  Ex- 
perience a  commission  to  make  biro  a  captais 


428 


BUNYAN'S  COMPLETE  WORKS. 


over  a  thousand  men,  and  let  it  be  brought  to 
me,  said  be,  that  I  may  set  to  it  my  seal.  So 
it  was  done  a.s  it  was  commanded :  the  com- 
mission was  drawn  up,  brought  to  Emmanuel, 
and  he  set  his  seal  thereto ;  then  by  the  hand 
of  Mr.  Waiting  he  sent  it  away  to  the  captain. 

Now  as  soon  as  the  captain  had  received  his 
commission  he  sounded  his  trumpet  for  volun- 
teers, and  young  men  came  to  him  apace;  yea, 
the  greatest  and  chiefest  men  in  the  town  sent 
their  suns  to  be  listed  under  his  command. 
Thus  Captain  Experience  came  under  com- 
mand to  Emmanuel  for  the  good  of  the  town 
of  Mansoul.  He  had  for  his  lieutenant  one 
Mr.  Skilful,  and  for  his  cornet  one  Mr.  Mem- 
ory. His  under-officers  I  need  not  name. 
His  colours  were  the  white  colours  for  the 
town  of  Mansoul,  and  his  escutcheon  was  the 
dead  lion  and  the  dead  bear.  So  the  Prince 
returned  to  his  royal  palace  again. 

Now,  when  he  was  returned  thither  the  el- 
ders of  the  town  of  ]\Iansoul — to  wit,  my  lord 
mayor,  the  recorder,  and  the  Lord  Will-be- 
will— went  to  congratulate  him,  aud  in  special 
way  to  thank  him  for  his  love,  care,  aud  tender 
comp.ission  which  he  showed  to  his  ever- 
obliged  town  of  Mansoul.  So  after  a  while, 
and  some  sweet  communion  between  them,  the 
townsmen,  liaving  solemnly  ended  their  cere- 
mony, returned  to  their  place  again. 

Emmanuel  also  at  this  time  appointed  them 
a  day  wherein  he  would  renew  their  charter, 
yea,  wherein  he  would  renew  and  enlarge  it, 
mending  several  fiiults  therein,  that  ]\[ansoul's 
yoke  might  be  yet  more  easy.  And  this  he 
did  without  any  desire  of  theirs,  even  of  his 
owu  frankness  and  noble  mind.  So  when  he 
had  sent  for  and  seen  their  old  one,  he  laid  it 
by  and  said,  "  Now  that  which  decayeth  and 
waxeth  old  is  ready  to  vanish  away."  He 
said  moreover,  "  The  town  of  Mansoul  shall 
have  anotlier,  a  better,  a  new  one,  more  steady 
and  firm  by  far."  An  epitome  whereof  take  as 
fuMows: 

"  I,  Emmanuel,  Prince  of  Peace,  and  a 
great  lover  of  the  town  of  Mansoul,  do  in  the 
name  of  my  Father  and  of  mine  own  clem- 
ency, give,  grant,  and  bequeath  to  my  beloved 
town  of  Mansoul — 

"1.  Free,  full,  and  everlasting  forgiveness 
of  all  wrongs,  injuries,  and  offences  done  by 
them  against  my  Father,  me,  their  neighbours, 
or  themselves. 

•'  2.  I  do  give  them  the  holy  law  and  my 
testament,  with  all  that  therein  is  contained, 
for  their  everlasting  comfort  and  consolation. 


"3.  I  do  also  give  them  a  portion  uf  the 
selfsame  grace  and  goodness  that  dwells  in 
my  Father's  heart  and  mine. 

"  4.  I  do  give,  grant,  and  bestow  upon  them 
freely  the  world,  and  what  is  therein  for  their 
good ;  and  they  shall  have  that  power  over  it 
as  shall  stand  with  the  honour  of  my  Father, 
my  glory,  and  their  comfort;  yea,  I  grant  them 
the  benefits  of  life  aud  death,  aud  of  things 
present  and  things  to  come.  This  jirivllege 
no  other  city,  town,  or  corporation  shall  have, 
but  my  Mansoul  only. 

"  5.  I  do  give  and  grant  them  leave  and  free 
access  to  me  in  my  palace,  at  all  seasons,  there 
to  make  known  their  wants  to  me.  And  I 
give  them  moreover  a  promise  that  I  will  hear 
and  redress  all  their  grievances. 

"6.  I  do  give,  grant  to,  and  invest  the  town 
of  Mansoul  with  full  power  and  authority  to 
seek  out,  take,  enslave,  and  destroy  all  and  all 
manner  of  Diabolonians  that  at  any  time, 
from  whencesoever,  shall  be  found  straggling 
in  or  about  the  town  of  jVIansoul. 

"7.  I  do  further  grant  to  my  beloved  town 
of  Mansoul  that  they  shall  have  authority  not 
to  suffer  any  foreigner  or  stranger,  or  their 
seed,  to  be  free  in  and  of  the  blessed  town  of 
Mansoul,  nor  to  share  in  the  excellent  privi- 
leges thereof.  Bnt  that  all  the  grants,  privi- 
leges, and  immunities  that  I  bestow  upon  the 
famous  town  of  Mansoul  shall  be  for  those  the 
old  natives  and  true  inhabitants  thereof;  to 
them,  I  say,  and  to  their  right  seed  after 
them. 

•'  But  all  Diabolonians,  of  what  sort,  birth, 
country,  or  kingdom  soevei',  shall  be  debarred 
a  share  therein." 

So  W'hen  the  town  of  Mansoul  had  received 
at  the  hand  of  Emmanuel  their  gracious  char- 
ter, (which  in  itself  is  infinitely  more  large  than 
by  this  lean  epitome  is  set  before  you,)  they 
carried  it  to  audience — that  is,  to  the  market- 
place— and  there  Mr.  Recorder  read  it  in  the 
presence  of  all  the  people.  This  being  done, 
it  was  had  back  to  the  castle-gates,  and  there 
fairly  engraven  upon  the  doors  thereof  and 
laid  in  letters  of  gold,  to  the  end  that  the  town 
of  Mansoul,  with  all  the  peoiile  thereof,  might 
have  it  always  in  their  view,  or  might  go 
where  they  might  see  what  a  blessed  freedom 
their  Prince  had  bestowed  upon  them,  that 
their  joy  might  be  increased  in  themselves 
and  their  love  renewed  to  their  great  and  good 
Emmanuel. 

But  what  joy,  what  comfort,  what  consola- 
tion, think  you,  did  uow  possess  the  hearts  of 


Tin-:    HOLY    MM/?. 


429 


the  men  of  Mansoul !  The  belLs  ran?,  tlie 
iniiistreU  played,  the  captains  shouted,  the 
colours  wavtHl  in  the  wind,  an<l  the  silver 
trumpets  sounded,  and  all  the  Diabolonians 
ni)W  were  glad  to  hide  their  heads. 

When  this  was  over  the  Prince  sent  again 
for  the  elders  of  the  town  of  Mansoul,  and 
(oniinunt-d  with  them  alxmt  a  nunistry  that  he 
intended  t<»  estahlish  among  them — such  a 
mini-ttry  tluit  might  open  unto  them  and  in- 
struct them  in  the  things  that  did  concern 
their  present  and  future  state. 

For,  siiid  he,  you  of  yourselves,  w  ithout  you 
have  teachers  and  guides,  will  not  be  able  to 
know,  and  if  not  to  know  to  be  sure  not  to  do, 
tiie  will  of  my  Father. 

.\t  this  news,  when  the  elders  of  Mansoul 
brought  it  to  the  people,  the  whole  town  came 
running  together,  (for  it  ple!U«e«l  them  well,  as 
wiiatever  the  I'rince  m»w  did  pleased  the  peo- 
ple,) and  all  with  one  consent  implorevl  his 
.Majesty  that  he  would  forthwith  establisli  such 
a  ministry  among  them  as  might  teach  them 
iMttli  law  and  judgment,  statute  anil  command- 
ment, that  they  might  be  documented  in  all 
go«Kl  and  wholesome  things.  So  he  told  them 
that  he  would  grant  them  their  request,  and 
would  establish  two  among  them — one  that 
wiLs  of  his  Father's  court,  and  one  that  was  a 
native  of  Man.soul. 

He  that  is  from  the  court,  said  he,  is  a  per- 
son of  no  les.s  (piality  and  dignity  than  is  my 
l-atlier  and  I,  and  he  is  the  lord  chief  secretary 
of  my  Father's  house;  for  he  is  and  always 
lijus  been  the  chief  dictator  of  all  my  Father's 
law.s — a  person  altogether  well  skilled  in  all 
mysteries  ancl  knowUtlge  of  mysteries,  as  is  my 
Father  or  its  niysclf  is.  Indeed  he  is  one  with 
us  in  nature,  and  al.so  as  to  loving  of  and 
'•'ing  faithful  to  an<l  in  the  eternal  concerns 
"i  the  town  of  Man.soul. 

And  this  is  he,  said  the  I'rince,  that  mu.st  be 
your  ehief  teacher ;  for  it  is  he,  and  he  «)nly, 
that  can  teach  you  clearly  in  all  high  and 
up«>rnatural  things.  He,  and  he  only,  it  is 
.bat  knows  the  ways  and  nu-th<Mls  of  my 
Father  at  court;  nor  can  any  like  him  show 
how  the  heart  of  my  Father  is  at  all  timi<s,  in 
all  thing)*,  U|>on  all  occasions,  towanU  Mau- 
«oul :  fur  un  no  nutn  knows  the  things  of  a  num 
but  tlie  spirit  of  a  man  which  is  in  him,  m) 
the  things  of  my  Father  knows  no  man  but 
this  his  high  and  mighty  secretary.  Nor  can 
my  n»  he  tell  Mansoul  how  and  what  they 
-hall  do  l»>  keep  themsidres  in  the  love  of  my 
Kuiber.      He   also   it  is   that   can   bring   lo«t 


things  to  your  remenibrance,  and  that  can  tell 
you  things  to  conu*.  This  teacher  therefore 
ujust  of  necessity  have  pre-eminence  (both  in 
your  atl'ections  and  juilgment)  before  your 
other  teacher;  his  personal  dignity,  the  excel- 
lency of  his  teaching,  also  the  great  dexterity 
that  he  hath  to  assist  you  to  make  and  draw 
up  petitions  to  my  Father  for  your  help  and 
to  his  pleasing,  miLst  lay  obligations  upon  you 
to  love  him,  fear  him,  and  t<i  take  heed  that 
you  grieve  him  not. 

This  person  can  put  life  and  vigour  into  all 
he  says ;  yea,  and  can  tvlso  put  it  into  your 
hearts.  This  person  can  make  tvvn  of  you, 
and  can  make  you  tell  what  shall  be  hereafter. 
I5y  this  person  you  nuist  fnime  all  your  peti- 
tions to  my  Father  and  nie;  and  without  his 
advice  and  counsel  first  olitained  let  nothinf; 
enter  into  the  town  or  castle  of  Mansoul,  for 
that  nuiy  di.s^ust  and  grieve  this  noble  person. 

Take  heed,  I  .say,  that  you  do  not  grieve  this 
minister,  for  if  y«)U  do  he  may  fight  against 
you  ;  and  should  he  once  be  move<l  by  you  to 
set  himself  against  you  in  battle  arniy,  that 
will  distress  you  more  than  if  twelve  legions 
sh<Hild  from  my  Father's  court  be  sent  to  make 
war  upon  you. 

But,  as  I  siiid,  if  you  shall  hearken  unto  him, 
and  shall  love  him,  if  you  shall  devote  your- 
selves to  his  teaching,  and  shall  seek  to  have 
converse  an<l  to  maintain  communion  with  him, 
you  shall  find  him  ten  tinu-s  In-lter  than  Ls  the 
whole  world  to  any;  yea,  he  will  shed  abroad 
the  h)ve  of  my  Father  in  your  hearts,  and 
Mansoul  will  be  the  wi.sest  and  most  blcsse<i 
of  all  people. 

Then  did  the  Prince  call  unto  him  the  old 
gentleman  who  before  had  be«-n  the  recorder 
of  Mansoul,  Mr.  (.'onscience  by  name,  and  told 
him  that  forasmuch  as  he  was  well  skilled  in 
the  law  and  government  of  the  town  of  Man- 
s<iul.  and  was  also  well  spoken,  and  i*oulil  jH-r- 
tinently  deliver  to  them  his  Master's  will  in 
all  terrene  and  domestic  matters,  therefore  he 
would  nuike  him  a  minister  for.  in,  and  to  thr 
gcxKlly  town  of  Mansoul  in  all  the  laws,  stat- 
utes and  judgments  of  the  famous  town  of 
Mansoul.  And  thou  must,  said  the  Prince, 
confine  thystdf  to  the  teaching  of  moral  vir- 
tues, to  civil  and  natural  duties;  but  thou 
must  not  attempt  or  prtfume  to  !»«•  n  n«v»«mler 
of  tlu«se  high  and  sU|K'matura!  •  iliat 

are  kept  close  in   the  l>««!M>nj  •      -  ni* 

Father;  for  those  things  knoweth  no  man.  nor 
ran  any  reveal  them  but  my  Fs«'>-  r".  ~ .  r.  i,ir» 
only. 


430 


BUNYAN'S  COMPLETE   WORKS. 


Thou  art  a  native  of  the  town  of  Mansoul, 
hut  the  lord  secretary  is  a  native  with  my 
Father ;  wherefore,  as  thou  hast  knowledge  of 
the  laws  and  customs  of  the  corporation,  so  he 
of  the  things  and  will  of  my  Father;  where- 
fore, Mr.  Conseicuce,  although  I  have  made 
thee  a  minister  and  a  preacher  in  the  town  of 
Mansoul,  yet  as  to  the  things  which  the  lord 
secretary  icuowcth  and  shall  teach  to  this  peo- 
ple, there  thou  must  be  his  scholar  and  a 
learner,  even  as  the  rest  of  Mansoul  are. 

TIiuu  nuist  therefore,  in  all  high  and  super- 
natural things,  go  to  him  for  information  and 
knowledge;  for  though  there  be  a  spirit  in 
man,  this  person's  inspiration  must  give  him 
understanding.  Wherefore,  0  thou  Mr.  Re- 
corder, keep  low  and  be  humble,  and  remember 
that  the  Diabolonians  that  kept  not  their  first 
charge,  but  left  their  own  standing,  are  now 
made  prisoners  in  the  pit ;  be  therefore  con- 
tent with  thy  station. 

I  have  made  thee  my  Father's  vicegerent  on 
earth  in  such  things  of  which  I  have  made 
mention  before ;  and  take  thou  power  to  teach 
them  to  Mansoul,  yea,  and  to  impose  them 
with  whips  and  chastisements  if  they  shall  not 
willingly  hearken  to  do  thy  commandments. 

And,  Mr.  Recorder,  because  thou  art  old  and 
feeble,  therefore  I  give  thee  leave  and  license 
to  go  tvhen  thou  wilt  to  my  fountain,  my  con- 
duit, and  there  to  drink  freely  of  the  blood  of 
my  grape,  for  my  conduit  doth  always  run 
wine.  Thus  doing,  thou  shalt  drive  from  thy 
heart  and  stomach  all  foul,  gross,  and  hurtful 
humours.  It  will  also  lighten  thine  eyes,  and 
will  strengthen  thy  memory  for  the  reception 
and  keeping  of  all  that  the  King's  most  noble 
secretary  teacheth. 

When  the  Prince  had  thus  put  Mr.  Recorder 
(that  once  so  was)  into  the  place  and  office  of 
H  minister  of  Mansoul,  and  the  man  had  thank- 
fully accepted  thereof,  then  did  Emmanuel 
address  himself  to  the  townsmen  themselves. 

"  JJehold  (said  the  Prince  to  Mansoul)  my 
love  and  care  towards  you.  I  have  added  to  all 
that  is  past  this  mercy  to  appoint  you  preach- 
ers— tiie  most  noble  secretary  to  teach  you  in 
all  higli  and  sublime  mysteries,  and  this  gen- 
tleman (pointing  to  Mr.  Conscience)  is  to  teach 
you  in  all  things  human  and  domestic,  for 
therein  lioth  his  work.  He  is  not,  by  what  I 
have  said,  debarred  of  telling  to  Mansoul  any- 
thing that  he  hath  heard  and  received  at  the 
mouth  of  the  lord  high  seeretaiy ;  only  he  shall 
not  attempt  or  presume  to  be  a  revealer  of 
'hoje  higli  mysteries  himself;  for  the  breaking 


of  them  up,  and  the  discovery  of  them  to  IMan- 
soul,  lieth  only  in  the  power,  authority,  and 
skill  of  the  lord  high  secretary  himself.  Talk 
of  them  he  may ;  and  so  may  the  rest  of  the 
town  of  Mansoul,  as  they  have  opportunity, 
press  them  upon  each  other  for  the  benefit  of 
the  whole.  These  things,  therefore,  I  Avould 
have  you  observe  and  do,  for  it  is  for  your  life 
and  lengthening  of  your  days. 

''  And  one  thing  more  to  my  beloved  town 
of  Mansoul :  You  must  not  dwell  in  nor  stay 
upon  anything  of  that  which  he  hath  in  com- 
mission to  teach  you  as  to  your  trust  and 
expectation  of  the  next  world;  of  the  next 
world,  I  say,  for  I  purpose  to  give  another  to 
Mansoul  when  this  with  them  is  worn  out; 
but  for  that  you  must  wholly  and  solely  have 
recourse  to  and  make  stay  upon  this  doctrine, 
which  is  your  teacher  after  the  first  order. 
Yea,  Mr.  Recorder  himself  must  not  look  for 
life  from  that  which  he  himself  revealeth ;  his 
dependence  for  that  must  be  founded  in  the 
doctrine  of  the  other  preacher.  Let  Mr.  Re- 
corder also  take  heed  that  he  receive  not  any 
doctrine  or  point  of  doctrine  that  is  not  com- 
municated to  him  by  his  superior  teacher,  nor 
yet  within  the  precincts  of  his  own  formal 
knowledge." 

Now  after  the  Prince  had  thus  settled  things 
in  the  famous  town  of  Mansoul,  he  proceeded 
to  give  to  the  elders  of  the  corporation  a  neces- 
sary caution — to  wit,  how  they  should  carry  it 
to  the  high  and  noble  captains  that  he  had 
from  his  Father's  court  sent  or  brought  with 
him  to  the  famous  town  of  Mansoul. 

"  These  captains  (said  he)  do  love  the  town 
of  Mansoul,  and  they  are  picked  men,  picked 
out  of  abundance  as  men  that  best  suit,  and 
that  will  most  faithfully  serve  in  the  wars  of 
Shaddai  against  the  Diabolonians  for  the 
preservation  of  the  town  of  Mansoul.  I  charge 
you,  therefore,  (said  he,)  O  ye  inhabitants  of 
the  now  flourishing  town  of  Mansoul,  that  you 
carry  it  not  ruggedly  or  untowardly  to  my 
captains  or  their  men,  since,  as  I  said,  they  are 
picked  and  choice  men,  men  chosen  out  of 
many  for  the  good  of  the  town  of  Mansoul.  I 
say,  I  charge  you  tliat  you  carry  it  not  rug- 
gedly or  untowardly  to  them  ;  for  though  they 
have  the  hearts  and  faces  of  lions  when  at  any 
time  they  shall  be  called  forth  to  engage  and 
fight  with  the  King's  foes  and  the  enemies  of 
the  town  of  Mansoul,  yet  a  little  discounte- 
nance cast  upon  them  from  the  town  of  Man- 
soul will  deject  and  cast  down  their  faces,  will 
weaken  and  take  away  their  courage.     Do  not, 


THE  HOLY    WAR. 


431 


♦hcrefore,  O  my  beloved,  carry  it  unkindly  to 
my  valiant  captains  and  courafjcous  men  of 
war,  but  love  them,  nourish  them,  succour 
them,  and  lay  them  in  your  bosoms,  and  they 
will  not  only  fight  for  you,  but  cause  to  lly 
fnjm  you  all  those  the  Dialxdonians  that  seek 
and  will,  if  jiossible,  be  your  utter  destruction. 

"If  therefore  any  of  them  should,  at  any 
time,  be  sick  or  Wi-ak,  and  so  !iot  able  to  per- 
form that  olfice  of  love  which  with  all  their 
hearts  they  are  willing  to  do,  (and  will  do  also 
when  well  and  in  health,)  sli^^ht  them  not  nor 
despise  theuj,  but  rather  strengthen  them  and 
cncourajre  them,  thou^di  weak  ami  ready  to 
die;  for  they  are  your  fence  and  your  iruard, 
your  walls,  i;ates,  locks  and  bars.  And  althoujjh 
when  they  are  weak  they  can  do  but  little,  but 
rather  need  to  be  hel|H«l  by  you  than  that  you 
-iiould  then  expect  great  things  from  them, 
yet  when  well  you  know  what  exi»loits,  what 
leats  and  warlike  achievements  they  are  able 
to  do  and  will  perform  for  you. 

"  Hc'^idt's,  if  they  be  weak,  the  town  of  Man- 
-oul  cannot  be  strong;  if  they  be  strong,  then 
.^Iaa•*oul  cannot  be  weak ;  your  safety  there- 
fore doth  lie  in  their  health  and  in  your  coun- 
tenancing of  them.  Remember  also  that  if 
they  be  sick,  they  catch  that  disexxe  of  the  town 
of  Man^itul  itsdf. 

"  Thoe  things  I  have  sjiid  unto  you  because 
I  love  your  welfare  an«l  your  honour.  Ob- 
serve, therefore,  O  my  Mansoul,  to  be  punctual 
Ml  all  thingii  that  I  have  given  in  charge  unto 
you,  and  that  not  only  iw  a  town  ctirporate, 
and  so  to  your  ollicers  and  guard  and  guides  in 
hief,  but  to  you  jm  a  prupU-,  whose  well-being 
;is  single  i>er.vins  depends  on  the  ril)!<ervati«)n 
of  the  orders  and  commandments  of  their  Lord. 

"  Next,  U  my  Mansoul,  I  do  warn  you  of 
that  of  which,  notwitiistanding  the  reformation 
which  that  at  present  is  wrought  among  you, 
you  have  neol  to  be  warned  alxjut ;  wherefore 
hearken  diiiirently  unto  me.  I  am  now  sure, 
nud  you  will  know  hereafter,  that  there  are 
yet  some  of  the  Diabolonians  remaining  in 
the  town  of  Man.soul — Diabolonians  that  arc 
■Urdy  and  implacable,  and  that  do,  already, 
while  I  am  yet  with  you,  and  that  will  yet 
more  when  I  am  from  you,  study,  plot,  con- 
trive, invent,  and  jointly  attempt  to  itring  you 
to  desolation,  HO  to  a  state  far  worse  than  that 
of  I-^ptian  bontl.ige.  They  are  the  avowed 
friends  of  DialK>lus,  thcrelore  l>Mtk  Hb<iut  you  ; 
they  useil  therefore  to  h>tlge  with  their  prince 
in  the  ca.4tle  when  Incredulity  wus  lord  mayor 
of  tills  town,  but  ai'u;e  my  cuaiing  hither,  they 


lie  more  in  the  outsidea  and  walls,  and  hava 
made  themselves  dens,  and  cavis,  and  hole«, 
and  strongholds  therein.  Wherefore,  O  Man- 
soul,  thy  work  its  to  this  will  be  so  much  tho 
more  dillicult  and  hard— that  is,  to  take,  mor- 
tify, and  put  them  to  death,  according  to  the 
will  of  my  Father.  Nor  can  you  utterly  lid 
yourselves  of  them  uidi-ss  you  shouhl  puU 
down  the  walls  of  your  town,  the  which  I  am 
by  no  means  willing  you  should.  Do  you  tok 
me.  What  shall  we  do  then?  Why,  be  you  dil- 
igent, and  quit  you  like  men ;  obe»ervo  their 
holds,  find  out  their  haunts,  a.ss:tult  them,  and 
nuike  no  peace  with  them.  Wherever  ihcy 
haunt,  lurk,  or  abiile,  and  what  terms  of  peace 
soever  they  oder  you,  abhor,  and  all  shall  b« 
well  betwixt  you  and  me.  And,  that  you  may 
the  better  know  them  from  thasc  that  are  tho 
natives  of  the  town  of  Mansoul,  I  will  give  you 
this  brief  schedule  of  the  names  of  the  chief 
of  them  ;  and  they  arc  these  that  follow  :  Tho 
Lonl  rornication,  the  Lord  Adulter)-,  tho 
I.K)rd  Murder,  the  Lord  Anger,  the  L«»rd  \mh- 
civiousness,  the  l^ird  Deceit,  the  Ix>rd  Evil- 
eye,  Mr.  Drunkenness,  Mr.  Uevelling,  Mr. 
Idolatry,  Mr.  Witchcraft,  Mr.  Variance,  Mr. 
Kmulation,  Mr.  Wrath,  Mr.  .Strife,  Mr.  Sedi- 
tion, anil  Mr.  Heresy.  These  are  some  of  the 
chief,  O  Mansoul,  of  those  that  will  »cek  to 
overthrow  thee  for  ever.  These,  I  say,  are  tho 
shucklers  in  Mansoul,  but  lix>k  thou  well  into 
the  law  of  thy  King,  and  there  thou  shalt  find 
their  physiognomy  and  such  other  charactcr- 
istical  noil's  of  them  by  which  they  certainly 
may  be  known. 

" These,  O  my  Mansoul,  land  I  would  gUidly 
that  you  should  know  it,)  if  they  are  suiren-d 
to  run  and  range  about  the  town  at  will,  will 
quickly,  like  vipers,  eat  out  your  bowels,  yea, 
poison  your  captain.H,  cut  the  sinews  of  your 
soldiers,  break  the  bars  and  bolts  of  your  gat***, 
and  turn  your  now  most  nourishing  Mans4tul 
into  a  barren  and  desolate  wilderness,  a  ruin- 
oas  heap.  Wherefore,  that  you  may  take 
courage  to  yourselves  to  apprehend  those  vil- 
lains wherever  you  find  them,  I  give  to  yoo, 
my  lord  mayor,  my  I»nl  Will-ln'-will,  and 
Mr.  Ueconler,  with  all  the  inh."  '  •• 

town  of  .Mamtoul,  full  |>ower  ir.  .  i 

to  seek  out,  to  Liike,  and  cati^e  l<>  1m'  j>ul  to 
death  by  the  cross,  all  manner  of  Diabolo- 
nians, wherever  y«>u  shall  find  them  to  lurk 
within  «»r  to  range  without  th-  »  '!!•  ■••'  »*•« 
town  of  Mansoul. 

'*  I  lohl  you  In-fore  that  I  had  j.  f  •  <i  a  •uiiid- 
ing  ministry  among  you;  not  thai  yuu  hart 


432 


BUNTAN'S  COMPLETE  WORKS. 


but  these  with  you,  for  my  four  first  captains 
who  came  against  the  master  and  lord  of  the 
Diabolonians  that  was  in  Mansoul,  they  can, 
and  if  need  be  will,  not  only  privately  inform 
but  publicly  preach  to  the  corporation  both 
good  and  wholesome  doctrine,  and  such  as 
Bhall  load  you  in  the  way.  Yea,  they  will  set 
up  a  weekly,  yea,  if  need  be  a  daily,  lecture 
in  tliee,  U  Mansoul!  and  will  instruct  thee  in 
Huch  profitable  lessons  that  if  heeded  will  do 
thee  good  at  the  end.  And  take  good  heed 
that  you  spare  not  the  men  that  you  have  a 
commission  to  take  and  crucify. 

"  Now,  as  I  have  set  before  your  eyes  the  va- 
grants and  runagates  by  name,  so  I  will  tell 
you  that  among  yourselves  some  of  them  shall 
creep  in  to  beguile  you,  even  such  as  would 
seem,  and  that  in  appearance,  are  verj^  ripe  and 
hot  for  religion.  And  they,  if  you  watch  not, 
will  do  you  a  mischief— such  an  one  as  at 
present  you  do  not  think  of. 

"  These,  as  I  said,  will  show  themselves  to 
you  in  another  hue  than  those  under  descrip- 
tion before.  Wherefore,  Mansoul,  watch  and 
be  sober,  and  suffer  not  thyself  to  be  be- 
trayed." 

When  the  Prince  had  thus  far  new-modelled 
the  town  of  Mansoul,  and  had  instructed  them 
in  such  matters  as  were  profitable  for  them  to 
know,  then  he  appointed  another  day,  in  which 
he  intended,  when  the  townsfolk  came  together, 
to  bestow  a  further  badge  of  honour  upon  the 
town  of  Mansoul — a  badge  that  should  distin- 
guish them  from  all  people,  kindreds  and 
tongues  that  dwell  in  the  kingdom  of  Uni- 
verse. Now  it  was  not  long  before  the  day 
appointed  was  come,  and  the  Prince  and  his 
people  met  in  the  King's  palace,  where  first 
Emmanuel  made  a  short  speech  unto  them, 
and  then  did  for  them  as  he  had  said,  and  unto 
them  as  he  had  promised. 

"My  Mansoul,"  said  he,  "that  which  I  now 
am  about  to  do  is  to  make  you  known  to  the 
world  to  be  mine,  and  to  distinguish  you  also 
in  your  own  eyes  from  all  false  traitors  that 
may  creep  in  among  you." 

Then  he  commanded  that  those  that  waited 
upon  him  should  go  and  bring  forth  out  of  his 
treasury  those  white  glittering  robes  that  I, 
sjiid  he.  have  provided  and  laid  up  in  store  for 
my  Mansoul.  So  the  white  garments  were 
fetched  out  of  his  trea.sury,  and  laid  forth  to 
the  eyes  of  the  people.  Moreover  it  was 
granted  to  them  that  they  should  take  them 
and  put  them  on.  So  the  people  were  put  into 
fthite,  into  fine  linen,  white  and  clean. 


Then  said  the  Prince  unto  them,  "This,  0 
Mansoul,  is  my  livery,  and  the  badge  by  which 
mine  are  known  from  the  servants  of  other? 
Yea,  it  is  that  which  I  grant  to  all  that  are 
mine,  and  without  which  no  man  is  permitted 
to  see  my  face.  Wear  them,  therefore,  for  my 
sake,  who  gave  them  unto  you,  and  also  if  you 
would  be  known  by  the  world  to  be  mine." 

But  now  can  you  think  how  Mansoul  shone! 
It  was  fair  as  the  sun,  clear  as  the  moon,  and 
terrible  as  an  army  with  banners.  The  Prince 
added  further,  and  said,  "No  prince,  potentate, 
or  mighty  one  of  the  Universe  giveth  this 
livery  but  myself.  Behold,  therefore,  as  I 
said  before,  you  shall  be  known  by  it  to  be 
mine. 

"  And  now,"  said  he,  "  I  have  given  you  my 
livery,  let  me  give  you  also  in  commandment 
concerning  them;  and  be  sure  that  you  take 
good  heed  to  my  words : 

"1.  Wear  them  daily,  day  by  day,  lest  you 
should  at  sometimes  appear  to  others  as  if  you 
were  none  of  mine. 

"2.  Keep  them  always  white,  for  it  is,  if 
they  be  soiled,  dishonour  to  me. 

"  3.  Wherefore  gird  them  up  from  the 
ground,  and  let  them  not  be  soiled  with  dust 
and  dirt. 

"  4.  Take  heed  that  you  lose  them  not,  lest 
you  walk  naked  and  they  see  your  shame. 

"5.  But  if  you  should  sully  them,  if  you 
should  defile  them,  (the  which  I  am  greatly 
unwilling  you  should,  and  the  prince  Diabolus 
would  be  glad  if  you  would,)  then  speed  you 
to  do  that  which  is  written  in  my  law,  that  yet 
you  may  stand,  and  not  fall  before  me  and  be- 
fore my  throne.  Also  this  is  the  way  to  cause 
that  I  may  not  leave  you  nor  forsake  you  while 
here,  but  may  dwell  in  this  town  of  Mansoul 
for  ever." 

And  now  was  Mansoul  and  the  inhabitants 
of  it  as  the  signet  upon  Emmanuel's  right 
hand.  Where  was  there  now  a  town,  a  city,  a 
corporation  that  could  compare  with  Mansoul? 
— a  town  redeemed  from  the  hand  and  from 
the  power  of  Diabolus ;  a  town  that  the  King 
Shaddai  loved,  and  that  he  sent  Emmanuel  to 
regain  from  the  Prince  of  the  infernal  cave  ; 
yea,  a  town  that  Emmanuel  loved  to  dwell  in, 
and  that  he  chose  for  his  royal  habitation ;  a 
town  that  he  fortified  for  himself,  and  made 
strong  by  the  force  of  his  army.  What  shall 
I  say?  Mansoul  has  now  a  most  excellent 
Prince,  golden  captains  and  men  of  war, 
weapons  proved,  and  garments  white  as  snow. 
Nor  are  these  benefits  to  be  counted  little,  but 


THE  HOLY    WAll. 


'     433 


great.  Can  the  town  of  Mansoul  esteem  tliem 
BO,  and  improve  them  to  that  eiul  and  i)uriM>sc 
for  tlie  \vhifl>  thoy  are  bestowed  upon  th»iu? 

When  the  Prince  had  thus  eoin|ik'lod  the 
mfMlellinj;  of  the  town,  to  show  that  he  had 
j^nat  delij^ht  in  the  work  of  his  hands,  and 
took  pleai»uro  in  the  pood  that  he  had  wrought 
for  the  famous  and  tlouridhing  Mansoul,  he 
eommaniU-d  and  they  set  iiis  stan«hird  upon  the 
biittkMnent!)  of  tlie  castle.     And  then, 

1.  lie  pive  them  frojUent  visits.  Not  a  day 
now  hut  tlie  elders  of  Mansoul  must  come  to 
him  or  he  to  them,  into  his  palace.  Now  they 
must  walk  and  talk  tojjctlier  of  all  the  |:Yeat 
thinirs  that  he  had  done  and  yet  further  j»rom- 
i-ied  to  do  for  the  town  «>f  Mansoul.  Thus 
«ouKl  he  ollen  do  with  the  lord  mayor,  my 
Lonl  Will-he-will,  and  the  honest  subordinate 
preacher,  Mr.  Conscience  and  Mr.  Ueconler. 
Ihit  oh  how  praeiously,  how  lovingly,  how 
courteously,  and  temlerly  did  this  blessed 
i'rince  now  carry  it  towards  the  town  of  Man- 
soul!  In  all  the  8treet.s,  gardens,  orchards, 
and  other  places  where  he  came,  to  be  sure  the 
poor  shouhl  have  his  blessinj: and  benediction;' 
yea,  he  would  kiss  them,  and  if  they  were  ill 
he  would  lay  hands  on  them  and  make  them 
well.  The  captains  also  he  wouKl  daily,  yea 
sometimes  hourly,  encourage  with  his  presence 
and  goodly  wordd.  For  you  must  know  that  a 
smile  from  him  upon  them  would  put  more 
vigour,  more  life  and  stoutnes.s  into  them  than 
would  anything  else  under  heaven. 

The  Prince  would  now  also  fea.st  them  and 
be  with  them  continually.  Hardly  a  week 
w»>uld  pass  but  a  banquet  must  be  had  betwi.xt 
him  and  them.  You  may  remember  that  some 
pages  before  we  made  mention  of  one  fea^st 
that  they  had  together,  but  now  to  feast  them 
was  a  thing  more  common:  cverj'  day  with 
.Mansoul  was  a  feast-day  now.  Nor  did  he, 
when  they  returned  to  their  places,  scud  them 
empty  away;  either  they  must  have  a  ring,  a 
gold  chain,  a  bracelet,  a  white  stone,  or  some- 
thing, so  dear  wjis  Mansoul  to  him  now,  so 
'ovely  was  Mansoul  in  his  eyes. 

■J.  When  the  elders  and  townsnu-n  did  not 
■  ine  to  him,  he  would  send  in  such  plenty  <>{ 
provision  unto  them,  meat  that  canie  from 
court,  wine  and  bread  that  were  prepared  for 
his  Father's  table,  yea,  such  delicacies  would 
Ih"  sen<l  unto  them,  and  therewith  would  so 
cover  their  table,  that  whoever  .saw  it  confessed 
that  the  like  could  not  be  seen  in  any  king- 
dom. 

3.  If  Mansoul  did  not  frequently  visit  him 


as  he  desired  they  should,  he  wouhl  walk  out 
to  them,  knock  at  their  doors,  and  desire  en- 
trance, that  amity  might  be  maintained  bo- 
twixt  them  and  him  ;  if  they  did  hear  and 
open  to  him,  as  commonly  they  would  if  they 
were  at  home,  then  would  he  renew  his  former 
love,  and  confirm  it  too  with  some  new  tokens 
and  signs  of  continual  favour. 

And  was  it  not  now  ama/ing  to  behold  that 
in  that  very  place  where  sometimes  DialMjliu 
had  his  abode  and  entertained  his  I)ial>olo- 
nians  to  the  almost  utter  destruction  of  .Man* 
soul,  the  Trince  of  princes  should  sit  eating 
and  drinking  with  them,  wliile  all  his  mighty 
captains,  nu-n  of  war,  trumpeters,  with  the 
singing  nu>n  aud  singing  women  of  his  Father, 
stood  round  about  to  wait  upon  them?  Now 
did  Mansoul's  cuj)  run  over,  now  diti  her  con- 
duits run  sweet  wine,  now  diil  she  eat  the 
finest  of  the  wheat,  and  drink  milk  and  honey 
out  of  the  rock.  Now  she  said,  How  great  is 
his  goodness,  for  since  I  found  favour  in  his 
oyes  how  honourable  have  I  been  ! 

The  blessed  Prince  did  also  order  a  new  of- 
ficer in  the  town,  and  a  goodly  person  he  was: 
his  name  was  Mr.  (iod's-peace;  this  man  was 
set  over  my  Lonl  Will-be-will,  n>y  lord  mayor, 
Mr.  Ilecorder,  the  subordinate  preacher,  Mr. 
Mind,  and  over  all  the  nativi>s  of  the  t4)wn  of 
Mansoul.  Himself  w:is  not  a  native  of  it,  but 
came  with  the  Prince  ICmmanuel  from  the 
court.  He  was  a  great  acquaintance  of  Cn|>- 
tain  Credence  ami  Captain  (Jootl-hope;  some 
s:iy  they  were  akin,  and  I  am  of  that  opinion 
too.  This  man,  as  I  said,  was  made  governor 
of  the  town  in  general,  especially  over  the 
cistle,  and  Captain  Credence  was  to  help  him 
there.  And  I  made  great  observation  of  it 
that  so  long  as  all  things  went  in  Mansoul  as 
this  swect-natured  gentleman  wouM.  the  town 
was  in  most  happy  condition.  N<iw  there  were 
no  jars,  no  chiding,  no  interferings,  no  unfaith- 
ful doings  in  all  the  town  of  Mansoul:  every 
man  in  .Mansoul  kejit  close  to  his  own  employ- 
ment. The  gentn.",  the  oHicers,  the  soldiers, 
and  all  in  the  place,  observinl  their  order.  And 
as  for  the  women  and  children  of  the  town, 
they  followed  their  business  joyfully;  thry 
would  work  and  sing  from  morning  till  niglit; 
so  that  quite  through  the  town  of  .Maiisuul 
now  nothing  was  to  bo  found  but  harmony, 
quietness,  joy,  and  health.  And  this  lasted  all 
that  summer. 

Hut  there  was  a  nian  in  tl  ■  ^Ian*oul, 

and  his  name  was  Mr.  Can.  v.     Thi» 

man  did,  after  all  this  mercy  bestowed  on  tlib 


434      ' 

corporation,  bring  the  town  of  :\Iansoul  into 
great  and  grievous  slavery  and  bondage.  A 
brief  account  of  him  and  of  his  doings  take 
as  followetii. 

When  Diubolus  at  first  took  possession  of 
the  town  of  Mansoul  he  brought  thither  with 
himself  a  great  number  of  Diabolonians,  men 
of  his  own  conditions.  Now  among  these  there 
was  one  whose  name  was  Mr.  Self-conceit,  and 
a,  notal^le  brisk  man  he  was  as  any  that  did  in 
I  hose  days  possess  the  town  of  Mansoul .  Diab- 
olus,  tiioii,  perceiving  this  man  to  be  active  and 
bold,  sent  him  upon  many  desperate  designs, 
tie  which  he  managed  better  and  more  to  the 
pleasing  of  his  lord  thiui  most  that  came  with 
him  from  the  dens  could  do.  "Wherefore,  find- 
ing of  him  so  fit  for  his  purpose,  he  preferred 
him  and  made  him  next  to  the  great  Lord 
Will-be-will,  of  whom  we  have  written  so 
much  before.  Now  the  Lord  Will-be-will, 
being  in  those  days  very  well  pleased  with 
him  and  with  his  achievements,  gave  him  his 
daughter,  the  Lady  Fear-nothing,  to  wife. 
Now  of  my  Lady  Fear-nothing  did  this  Mr. 
Self-conceit  beget  this  gentleman,  Mr.  Carnal- 
Bccurity.  Wherefore,  there  being  then  in  Man- 
Boul  those  strange  kinds  of  mixtures,  it  was 
hard  for  them  in  some  cases  to  find  out  who 
were  natives  and  who  not;  for  Mr.  Carnal-se- 
curity sprang  from  my  Lord  Will-be-will  by 
his  mother's  side,  though  he  had  for  his  father  a 
Diabolonian  by  nature. 

Well,  this  Carnal-security  took  much  after 
his  father  and  mother;  he  was  self-conceited, 
he  feared  nothing,  he  was  also  a  very  busy 
man ;  nothing  of  news,  nothing  of  doctrine, 
nothing  of  alteration  or  talk  of  alteration  could 
at  any  time  I'c  on  foot  in  Mansoul  but  be  sure 
Mr.  Carnal-security  would  be  at  the  head  or 
tail  of  it ;  but  to  be  sure  he  would  decline  those 
that  he  deemed  the  weakest,  and  stood  always 
with  them  (in  his  way  of  standing)  that  he 
sui)posed  was  the  strongest  side. 

Now,  when  Shaddai  the  mighty  and  Em- 
manuel his  Son  made  war  upon  Mansoul  to 
take  it,  this  Mr.  Carnal-security  was  then  in 
L/jwn,  and  was  a  great  doer  among  the  people, 
encouraging  them  in  their  rebellion,  putting 
of  them  upon  hardening  themselves  in  their 
resisting  of  the  King's  forceps;  but  when  he 
saw  that  the  town  of  Mansoul  was  taken  and 
converted  to  the  use  of  the  glorious  Prince 
Kmnianuol,  and  when  he  also  saw  what  was 
become  of  Diabolus,  and  how  he  was  unroosted 
and  made  to  quit  the  castle  in  the  greatest  con- 
U'lnpt  and  scorn,  and  that  the  town  of  Mansoul 


BUNYAN'S  COMPLETE   WORKS. 


was  well  lined  with  captains,  engines  of  war 
and  men,  and  also  provisions,  what  doth  he  but 
slyly  wheel  about  also ;  and  as  he  had  served 
Diabolus  against  the  good  Prince,  so  he  feigned 
that  he  would  serve  the  Prince  against  his 
foes. 

And  having  got  some  little  smattering  of 
Emmanuel's  things  by  the  end,  being  bold,  he 
ventures  himself  into  the  company  of  the 
townsmen,  and  attempts  also  to  chat  among 
them.  Now  he  knew  that  the  power  and 
strength  of  the  town  of  Mansoul  was  great, 
and  that  it  could  not  but  be  pleasing  to  the 
people  if  he  cried  up  their  might  and  their 
glory.  Wherefore  he  beginneth  his  tale  with 
the  power  and  strength  of  Mansoul,  and  affirm- 
ed that  it  wa.s  impregnable — now  magnifying 
their  captains,  and  their  slings,  and  their  rams, 
then  crying  up  their  fortifications  and  strong- 
holds, and  lastly  the  assurance  that  they  had 
from  their  Prince  that  Mansoul  should  be 
happy  for  ever.  But  when  he  saw  that  some 
of  the  men  of  the  town  were  tickled  and  taken 
with  his  discourse,  he  makes  it  his  business, 
"and  walking  from  street  to  street,  house  to 
house,  and  man  to  man,  he  at  last  brought 
Mansoul  to  dance  after  his  pipe,  and  to  grow 
almost  as  carnally  secure  as  himself;  so  from 
talking  they  went  to  feasting,  and  from  feasting 
to  sporting,  and  so  to  some  other  mattere, 
(now  Emmanuel  was  yet  in  the  town  of  Man- 
soul, and  he  wisely  observed  their  doings.)  My 
lord  mayor,  my  Lord  Will-be-will,  and  Mr. 
Recorder  Avere  also  all  taken  with  the  words 
of  this  tattling  Diabolonian  gentleman,  for- 
getting that  their  Prince  had  given  them  warn 
ing  before  to  take  heed  that  they  were  not 
beguiled  with  any  Diabolonian  sleight ;  he  had 
fui'ther  told  them  that  the  security  of  the  now 
flourishing  town  of  Mansoul  did  not  so  much 
lie  in  her  present  fortifications  and  force,  as  in 
her  so  using  of  what  she  had  as  might  oblige 
her  Emmanuel  to  abide  within  her  castle. 
For  the  riglit  doctrine  of  Emmanuel  was,  that 
the  town  of  Mansoul  should  take  heed  tliat 
they  forgat  not  his  Father's  love  and  his  ;  also 
that  they  should  so  demean  themselves  as  to 
continue  to  keep  themselves  therein.  Now 
this  was  not  the  way  to  do  it — namely,  to  fall 
in  love  with  one  of  the  Diabolonians,  and  with 
such  an  one,  too,  as  Mr.  Carnal-security  was, 
to  be  led  up  and  down  by  the  nose  by  him. 
They  should  have  heard  their  Prince,  feared 
their  Prince,  loved  their  Prince,  and  have 
stoned  this  naughty  pack  to  death,  and  took 
care  to  have  walked  in   the  ways  of  thei' 


THE  HOLY    WAR. 


435 


PrL'Joe's  jircscribing,  for  then  shduld  thi-ir 
[>cace  have-  bet-n  a.s  a  river,  when  tlieir  rij^ht- 
eousne-vi  liad  been  like  the  waves  of  tlio  sea. 

Now  wlien  Emmanuel  pereeiveU  that  through 
the  policy  of  Mr.  Carnal-security  the  hearts  of 
tile  men  of  Mans<ml  were  chilleil  and  abate<l 
in  their  practical  love  to  him — 

First,  He  bomouns  them  ami  condoles  their 
Htate  with  the  secretary-,  saying,  "Oh  tliat  my 
pi-nplf  had  hearkenevl  unto  me,  and  that  .Man- 
soul  had  walked  in  n>y  ways  I  I  woulil  have 
fell  theni  witii  the  finest  of  the  wheat,  and 
with  honey  out  of  the  r<x*k  would  I  have  sus- 
tained them."  Thi.H  done,  he  said  in  his  heart, 
"  I  will  return  to  the  court  and  go  to  my  place, 
till  .Maii^oul  shall  ctmsider  and  acknowledge 
their  olhiice."  And  he  did  so,  and  the  cause 
arxl  manner  of  his  going  away  from  them  was 
thus: 

The  cause  w.-w  for  that — 

First,  Mansoul  declined  him,  n.s  is  manifest 
in  tlii-se  particulars: 

1.  They  left  olV  their  former  way  of  visiting 
of  him;  they  came  not  to  his  royal  palace  as 
afore. 

2.  They  did  not  regard  nor  yet  take  notice 
that  he  came  or  came  not  to  visit  them. 

3.  The  love-feasts  that  had  wont  to  bo  be- 
tween their  I'rince  and  them,  though  he  made 
them  still  and  called  them  to  them,  yet  they 
neglected  to  come  to  them  or  to  be  delightetl 
with  them. 

-I.  They  \vait<-«l  not  for  \\\a  counsels,  but 
ingan  to  bo  headstrong  and  confident  in 
themselves,  concluding  that  now  they  were 
strong  and  invincible,  and  that  Mansoul 
was  secure  and  beyond  all  reach  of  the  foe — 
that  her  state  must  needs  be  unalterable  for 
•  vi-r. 

.Vow,  a.s   wa.s   said,    Emmanuel    perceiving 
tiiat  by  the  craft  of  Mr.  Carnal-security  the 
town  of  Mansoul  was  taken  off  from  their  de- 
pendence upon  him  an<l  iifton  his  Father  by 
him,  and  :  el  upon  what  by  them  was  bestowed 
ujM)n  it,  he  first,  as    I   said,  bemoiine«l  their 
state,   then    he    used    mean.<i   to    make    them 
understand  that  the  way  they  went  on  in  wan 
dnngemus.     For  he  sent  my  lord  high  iiecre- 
tary  to  them   to  forbid  them  such  ways;  but 
twice  when  he  came  to  them  he  found  them   j 
at   dinner    in    Mr.  Carnal-security's    parlour,  I 
and   perceiving  also  that  they  were  not  will- 
ing to  reason  aliout  mnttere  concerning  their  I 
frood.  he  took  grief  and  went  his  way.     The  I 
which  when  he   had  told   to  the  Prince  Km-  . 
maouci,   he    took    offence    and   wan    grieve<l  ; 


also,  and  so  made  provision  to  return  to  his 
Father's  court. 

Now  the  methods  of  his  withdrawing,  as  I 
was  sa^'ing  before,  were  thus: 

1.  Even  while  he  was  yet  with  them  in 
Mans4)ul  ho  kep*  himself  close  and  more  ro 
tired  than  formerly. 

2.  His  speech  wiw  not  now,  if  he  came  in 
their  company,  so  pK-asant  and  familiar  M 
formerly. 

3.  Nor  did  he,  as  in  tinu*s  past,  kciuI  to 
Mansoul  from  his  table  tluise  dainty  bit* 
which  he  was  wont  to  do. 

4.  Nor,  when  they  came  to  visit  him,  na 
now  and  then  they  would,  would  he  lie  so 
easily  sp<iken  with  as  they  fouiiil  him  to  be  in 
times  past.  They  might  knock  once,  yea 
twice,  but  he  would  seem  not  at  all  to  regard 
them  ;  wherea.s  formerly,  at  the  sound  of  their 
feet,  he  would  up  and  run  and  meet  them  half- 
way, and  take  them  too  and  lay  them  in  his 
bosom. 

But  thus  Emmanuel  carried  it  now,  and  by 
this  his  carriage  he  thought  to  make  them  be- 
think themselves  and  return  to  liim.  IJiit, 
aliw !  they  did  not  consider,  they  did  not  know 
his  ways,  they  regarded  not,  they  were  not 
touched  with  these  nor  with  the  true  remem- 
brance of  former  favours.  Wherefore,  what 
does  he  but  in  private  manner  withdraw  him- 
self, first  from  his  palace,  then  to  the  gate  of 
the  town,  and  so  away  from  Mansoul  he  goe<i, 
till  they  should  acknowledge  their  offence 
and  more  earnestly  seek  his  face.  Mr.  Ood's- 
peace  also  lai<l  down  his  commission,  and 
would  for  the  present  act  no  longer  in  tlie 
town  of  .Mansoul. 

Thus  tiny  walked  contrary-  to  !»im,  and  he 
again,  by  way  of  retaliation,  walkinl  contrary 
to  them.  Hut,  alas!  by  this  time  they  were 
so  hardened  in  their  way,  and  had  so  drunk 
in  the  diKtrine  of  Mr.  Carnal-security,  thai 
the  departing  of  their  Prince  touched  them 
n«.t,  nor  was  he  remembered  by  them  when 
gone;  and  so  of  eonse<iuencc  his  absence  not 
condoled  by  them. 

Now  there  was  a  day  wherein  this  old  gen- 
tleman, Mr.  Carnal-security,  did  again  'nako 
a  feani  for  the  town  «»f  .Mansoul,  ami  there 
was  at  that  time  in  the  town  one  Mr.  fjoillr- 
fear,  one  now  but  little  set  by,  though  for- 
merly one  of  great  re<ju«'iit.  Thin  man  old 
Carnal-security  had  n  mind,  if  poasible,  to 
gull,  and  debauch,  and  abuM?  t»  he  did  tho 
rent,  and   th-  now  bid«  him  to  the 

feast  with  li:  ir»;  so  the  day  being 


436 


BUNTAN'S  COMPLETE  WORKS. 


Cf.me,  they  prepare,  and  he  goes  and  appears 
with  the  rest  of  the  guests,  and  being  all  set 
at  tlie  table,  they  did  eat  and  drink  and  were 
merrv,  even  all  but  this  one  man.  For  Mr. 
Godly-foar  sat  like  a  stranger,  and  did  neither 
eat  nor  was  merry.  The  which,  when  Mr. 
Carnal-security  perceived,  he  presently  ad- 
drosdo.1  liimsalf  in  a  speech  thus  to  him  : 

Mr.  Codly-fcar,  are  you  not  well?  You 
gecm  to  be  ill  of  body  or  mind,  or  both.  I 
h:ive  a  cordial  of  Mr.  Forget-good's  making, 
tlie  which,  sir,  if  you  will  take  a  dram  of, 
I  hope  it  may  make  you  bonny  and  blithe, 
and  so  make  you  more  fit  for  us  feasting 
companions. 

Unto  whom  the  old  gentleman  discreetly 
replied:  Sir,  I  thank  you  for  all  things  cour- 
teous and  civil,  but  for  your  cordial  I  have  no 
list  thereto.  But  a  word  to  the  natives  of 
Miinsoul:  You,  the  elders  and  chiefs  of  Man- 
soul,  to  me  it  is  strange  to  see  you  so  jocund 
and  merry  when  the  town  of  Mansoul  is  iu 
such  woeful  case. 

Then  said  Mr.  Carnal-security,  You  want 
sleep,  good  sir,  I  doubt.  If  you  please,  lie 
down  and  take  a  nap,  and  we  meanwhile  will 
be  merry. 

Then  said  the  good  man  as  follows :  Sir,  if 
you  were  not  destitute  of  an  honest  heart,  you 
could  not  do  as  you  have  done  and  do. 

Then  said  Mr.  Carnal-security,  Why? 

Godbj-fear.  Nay,  pray  interrupt  me  not.  It 
is  true  the  town  of  Mansoul  was  strong  and 
(with  a  proviso)  impregnable,  but  you  the 
townsmen  have  weakened  it,  and  it  now  lies 
obnoxious  to  its  foes.  Nor  is  it  a  time  to 
flatter  or  be  silent.  It  is  you,  Mr.  Carnal- 
security,  that  have  wilily  stripped  Mansoul 
and  driven  her  glory  from  her;  you  have 
pulled  down  her  towers,  you  have  broken 
down  her  gates,  you  have  spoiled  her  locks 
and  bars. 

And  now  to  explain  myself:  From  that 
time  that  my  lords  of  Mansoul  and  you,  sir, 
grew  00  great,  from  that  time  the  Strength 
of  Mansoul  has  been  offended,  and  now  he  is 
risen  and  gone.  If  any  shall  question  the 
truth  of  my  words,  I  will  answer  him  by  this 
and  such  questions:  Where  is  the  Prince  Em- 
manuel? When  did  a  man  or  woman  in 
Mansoul  see  him?  When  did  you  hear  from 
him  or  taste  any  of  his  dainty  bits?  You  are 
now  a-feasting  with  this  Diabolonian  mon- 
ster, but  he  is  not  your  Prince.  I  say  there- 
fore, though  enemies  from  without,  had  you 
taken  heed,  could  not  have  made  a  prey  of 


you,  yet  since  you  have  sinned  against  your 
Prince,  your  enemies  within  have  been  too 
hard  for  you. 

Then  said  Mr.  Carnal-security,  Fie,  fie,  Mr. 
Godly-fear,  fie !  Will  you  never  shake  off 
your  timorousness?  Are  you  afraid  of  being 
sparrow-blasted?  AVho  hath  hurt  you?  Be- 
hold I  am  on  your  side,  only  you  are  for 
doubting  and  I  am  for  being  confident.  Be- 
sides, is  this  a  time  to  be  sad  in  ?  A  feast  i^ 
made  for  mirth;  why  then  do  you  now,  to 
your  shame  and  our  trouble,  break  out  into 
such  passionate,  melancholy  language,  when 
you  should  eat  and  drink  and  be  merry? 

Then  said  Mr.  Godly-fear  again,  I  may  well 
be  sad,  for  Emmanuel  is  gone  from  Mansoul. 
I  say  again  he  is  gone,  and  you,  sir,  are  the 
man  that  has  driven  him  away.  Yea,  he  is 
gone  without  so  much  as  acquainting  the  no- 
bles of  Mansoul  with  his  going;  and  if  that 
is  not  a  sign  of  his  anger,  I  am  not  acquainted 
with  the  methods  of  godliness. 

And  now,  my  lords  and  gentlemen — for  my 
speech  is  still  to  you — your  gradual  declining 
from  him  did  provoke  him  to  depart  from  you ; 
the  which  he  did  gradually,  if  perhaps  you 
would  have  been  made  sensible  thereby,  and 
have  been  renewed  by  humbling  of  yourselves ; 
but  when  he  saw  that  none  would  regard  nor 
lay  these  fearful  beginnings  of  his  anger  and 
judgment  to  heart,  he  went  away  from  this 
place;  and  this  I  saw  with  mine  own  eyes. 
Wherefore,  now  while  you  boast  your  Strength 
is  gone ;  you  are  like  the  man  that  had  lost 
his  locks  that  before  did  wave  about  hia 
shoulders.  You  may  with  this  lord  of  your 
feast  shake  yourselves  and  conclude  to  do  as  at 
other  times ;  but  since  without  him  you  can  do 
nothing,  and  he  is  departed  from  you,  turn 
your  feast  into  a  sigh  and  your  mirth  into 
lamentations. 

Then  the  subordinate  preacher,  old  Mr. 
Conscience  by  name,  he  that  of  old  was  re- 
corder of  Mansoul,  being  startled  at  what  waa 
said,  began  to  second  it  thus. 

Indeed,  my  brethren,  quoth  he,  I  fear  that 
Mr.  Godly-fear  tells  us  true.  I  for  my  part 
have  not  seen  my  Prince  for  a  long  season.  I 
cannot  remember  the  day,  for  my  part.  Nor 
can  I  answer  Mr.  Godly-fear's  question.  I  am 
afraid  that  all  is  naught  with  Mansoul. 

Godly-fear.  Nay,  I  know  that  you  should 
not  find  him  in  Mansoul,  for  he  is  departed 
and  gone;  yea,  and  gone  for  the  faults  of  the 
elders,  and  for  that  they  rewarded  his  grace 
with  unsufferable  unkiudnesses. 


THE  HOLY   Win. 


4.-57 


Tlicn  d.l  the  subordinate  preacher  look  as  I 
if  he  wouUl  fall  down  dead  at  the  table ;  also 
all  there  present  except  the  man  of  the  house 
be-^an  to  look  pale  ami  wan.  Hut  having  a 
little  recovered  themselves,  and  jointly  ajjree- 
ini^  to  believe  Mr.  Crwlly-fcar  and  his  sayiufrs, 
they  bej^an  to  c<Misult  what  was  best  to  be 
done  (now  Mr.  Carnal-security  was  gone  into 
his  withdrawing  room,  for  he  likc«l  not  such 
dumpish  doings)  both  to  the  man  of  the  house 
for  drawing  then)  into  evil,  and  also  to  recover 
Kiiiinanuers  love. 

Then  the  saying  of  their  rrincecame  ven.-  hot 
Into  their  nnnds  concerning  the  false  proph- 
ets that  should  arise  to  deluile  the  town  of 
Mansoul.  So  they  t(K»k  Mr.  Carnal-security 
(conclu<ling  that  he  wa.s  the  person)  and  burnt 
his  house  upon  hin>  with  fire,  for  he  also  was  a 
I>ialK>lotii:tn  by  nature. 

When  this  was  past  and  over  they  bosped 
lliemselvc-s  to  look  for  Emmanuel  their  Trince, 
and  they  sought  him,  but  found  him  not. 
Then  were  they  more  confirmed  in  the  truth 
of  Mr.  Godly-fear'jJ  twiyings,  and  began  also 
Bcvcrely  to  reflect  upon  tluMnselvea  for  their  so 
vile  and  ungt)dly  doings,  for  they  cimcluded 
now  it  wa.s  through  them  that  their  Prince  had 
left  them. 

Then  they  agree<I  ami  went  to  my  lonl  sec- 
retary, (whom  before  they  refuse<l  to  hear  and 
had  grievetl  with  their  doings)  to  know  of 
him,  for  he  was  a  seer,  and  c«)uld  tell  where 
Kmmanuel  was  and  Imw  they  might  direct  a 
|>etiti<iii  to  hinj.  Hut  the  lord  secret.iry  would 
not  admit  them  to  a  conlerence  about  this 
matter,  nor  would  admit  them  to  his  royal 
palace,  nor  o^me  out  to  them  to  hIiow  them  his 
face  or  intelligence. 

And  now  it  was  a  day  gloomy  and  dark,  a 
day  of  clouds  and  of  thick  »larkne»s  with  Ma?>- 
Koul.  Now  they  saw  that  they  had  been  fi»ol- 
ish.  and  began  to  perceive  what  the  company 
and  prattle  of  Mr.  Carnal-security  hail  d<»ne, 
and  what  desperate  damage  hi.H  swaggering 
wfinLs  had  bnmght  |>oor  Mansoul  into.  But 
what  further  it  was  like  to  cost  them,  that  they 
wore  ignorant  of.  Now  Mr  (ItMlly-fear  began 
■-.rain  to  be  in  repute  with  the  men  <»f  the 
town ;  yta  '.hey  were  ready  to  look  ujMin  him 
as  a  pro'ihet. 

Well,  when  the  sabbath-day  was  come,  they 
went  to  hear  theii  Mulxtrdinate  preacher;  but 
oh  how  it  did  thunder  and  lighten  this  day! 
His  text  wiLS  that  in  the  prophet  Jonnh, 
"They  that  ol><icr^-e  lying  vanilim  foptake 
tlicif  own  mercivv."     But  there  waa  then  ouch 


power  an<i  authority  in  that  sermon,  and  sucb 
a  dejection  sc«n  in  the  countenances  of  the 
people  that  day,  that  the  like  had  lu-ldom  been 
heard  or  seen.  The  jjoople,  when  the  sermon 
was  doiu',  were  »carce  able  to  go  to  their 
homes,  or  betnkc  thems<'lve«  to  their  employn 
the  week  after:  they  were  s<)  hermon-^^Hiitten, 
and  also  HO  sermon-sick,  that  they  knew  not 
what  to  do. 

He  not  only  showe<l  Mansoul  their  sin,  bat 
trembled  before  them  uruler  a  sense  of  hia 
own,  still  crying  out  of  hims«>lf  as  ho  preached 
to  them,  "  rnhappy  man  that  I  am  !  that  I 
shouKl  do  so  wicked  a  thing!  -that  I,  • 
preacher  whom  the  I'rince  did  set  up  to  teach 
to  Mansoul  his  law,  should  myself  live  sense- 
less and  sottishly  here,  and  be  one  of  the  firwt 
found  in  transgression!  This  transgrc^ion 
also  fell  within  my  precincts.  I  should  have 
cried  (mt  against  the  wickedness,  but  I  let 
Mansoul  lie  wallowing  in  it  until  it  had  driven 
Kmmanuel  from  its  borders."  With  tlie«»e 
things  ho  also  charged  all  the  lords  ami  gentry 
of  Mansoul,  to  the  almo.st  distracting  of  them. 
About  this  time  also  there  was  a  great  sick- 
ncf^s  in  the  town  of  Mansoul,  and  most  of  the 
inhabitants  were  greatly  afllicted;  yea,  the 
captains  also  an<l  men  of  war  were  brought 
thereby  to  a  languishing  condition,  an<l  that 
for  a  long  time  together;  so  that  in  case  of 
an  invasion  nothing  could  to  purjw^we  now 
have  been  done  either  by  the  townsmen  or 
fiehl-oflicers.  Oh  how  many  pale  faces,  weak 
I  hands,  feeble  knees,  and  staggering  ntcn  were 
now  seen  t<»  walk  the  streets  of  Mansoul! 
Here  were  gn)ans,  there  pants,  and  yonder  lay 
thrwe  that  were  ready  to  faint. 

The  garments  too  which  Emmanuel  had 
given  them  were  but  in  a  sorry  case;  some 
wore  rent,  some  were  torn,  and  all  in  a  nasty 
condition;  s<une  also  hung  so  l(M»sely  uimjo 
them  that  the  next  bush  they  came  at  was 
ready  to  pluck  them  off. 

After  some  lime  sjK-nt  in  this  sad  and  des- 
olate condition,  the  sulMmlinate  preachcf 
calle<l  for  a  day  of  fasting  and  to  humble  ihem- 
selve«  for  being  s<>  wieknl  against  the  great 
••^haddai  and  his  Sm.  And  he  dwire*!  that 
Captain  lloanerges  wduhl  preach.  So  he  oin- 
<M-nt<-<|  t4i  do  It;  and  the  ilay  wa»  ronie.  and  his 
text  wa<»  this,  "Cut  it  thiwn,  why  cumUreth  il 
the  ground?"  »nd  a  very  smart  s4-rni' ii  he 
made  upon  the  place.  Kin»t,  he  sho«»-<l  wbal 
was  the  occasion  of  the  wortls — to  wit,  beoHOM 
the  fig-tri'*' wa<t  barren  :  tli  '     a«i|  what 

j  was  c«>ntaineti  in  the  muI*  '■■  ■■'■,  n"i*cnt» 


438 


UUXYAN'S  COMPLETE   WORKS. 


the 
But 


ance  or  utter  desolation.  He  then  showed 
hIso  bv  whose  authority  this  sentence  was  pro- 
nounced;  and  that  was  by  Shaddai  himself. 
And  lastly,  he  showed  the  reasons  of 
point,  and"  then  concluded  his  sermon. 
he  was  very  pertinent  in  the  application,  inso- 
nmcli  that  he  made  poor  Mansoul  tremble. 
For  thi.>  sermon,  as  well  as  the  former,  wrought 
much  upon  the  hearts  of  the  men  of  Mansoul; 
yea,  it  greatly  helped  to  keep  awake  those 
that  were  roused  by  the  preaching  that  went 
before.  So  that  now,  throughout  the  whole 
town,  there  was  little  or  nothing  to  be  heard 
or  se(n  but  sorrow,  and  mourning,  and  woe. 

Now  after  the  sermon  they  got  together  and 
consulted  what  was  best  to  be  done.  But,  said 
tlie  subordinate  preacher,  I  will  do  nothing  of 
mine  own  head  without  advising  with  my 
neighbour,  Mr.  Godly-fear.  So  they  called 
and  sent  for  Mr.  Godly-fear,  and  he  forthwith 
ai)peared;  then  they  desired  that  he  would 
further  show  his  opinion  about  what  they  had 
best  to  do.  Then  said  the  old  gentleman  as 
followeth:  "It  is  my  opinion  that  this  town 
of  Mansoul  should,  in  this  day  of  her  distress, 
draw  up  and  send  an  humble  petition  to  their 
ofl'fiulcd  Prince  Emmanuel,  tiiat  he,  in  his 
favour  and  grace,  will  turn  again  unto  you 
and  not  keep  anger  for  ever." 

When  the  townsmen  had  heard  this  speech, 
they  did  with  one  consent  agree  to  his  advice; 
BO  they  presently  did  draw  up  their  request; 
and  the  next  question  was,  But  who  shall  carry 
it?  At  last  they  did  all  agree  to  send  it  by 
my  lord  mayor.  So  he  accepted  of  the  service 
and  addressed  himself  to  his  journey,  and  went 
and  came  to  the  court  of  Shaddai,  whither 
Emmanuel  the  Prince  of  Mansoul  was  gone. 
But  the  gate  was  shut,  and  strict  watch  kept 
tliereat,  so  that  the  petitioner  was  forced  to 
Bt;uid  without  for  a  great  while  together.  Then 
he  desired  that  some  would  go  in  to  the  Prince 
and  toll  him  who  stood  at  the  gate  and  what 
his  business  was.  So  one  went,  and  told  to 
Shaddai  and  to  Emmanuel  his  Son  that  the 
lord  mayor  of  the  town  of  Mansoul  stood  with- 
out at  the  gate  of  the  King's  court,  desiring  to 
be  admitted  into  the  presence  of  the  Prince, 
tlie  King's  Son.  He  also  told  what  was  the 
lord  mayor's  errand,  botii  to  the  King  and  his 
Son  Enunanuel.  But  the  Prince  would  not 
come  down,  nor  admit  that  the  gate  should  be 
opened  to  him  ;  but  sent  him  an  answer  to  this 
effect:  "They  have  turned  their  back  unto 
me,  nnd  not  their  face;  but  now,  in  the  time 
of  their  trouble,  they  say  unto  me.  Arise,  and 


save  us.  But  can  they  not  now  go  to  Mr. 
Carnal-security,  to  whom  they  went  when  they 
turned  from  me,  and  make  him  their  leader, 
their  lord,  and  their  protector  now  in  their 
trouble  ?  Why  now  in  their  trouble  do  they 
visit  me,  since  in  their  prosperity  they  went 
astray?" 

This  answer  made  my  lord  mayor  look  black 
iu  the  face ;  it  troubled,  it  perplexei,  it  rent 
him  sore.  And  now  he  began  again  to  see 
what  it  was  to  be  familiar  with  Diabolonians, 
such  as  Mr.  Carnal-security  wa^.  W^hen  he 
saw  that  at  court,  as  yet,  there  was  little  help 
to  be  expected  either  for  himself  or  friends  in 
Mansoul,  he  smote  upon  his  breast  and  re- 
turned weeping,  and  all  the  way  bewailing  the 
lamentable  state  of  Mansoul. 

Well,  when  he  was  come  within  sight  of  the  ■ 
town,  the  elders  and  chief  of  the  people  of 
Mansoul  went  out  at  the  gate  to  meet  him  and 
to  salute  him,  and  to  know  how  he  sped  at 
court.  But  he  told  them  his  tale  in  so  doleful 
a  manner  that  they  all  cried  out,  and  mourned, 
and  wept.  Wherefore  they  threw  ashes  and 
dust  upon  their  heads,  and  put  sackcloth  upon 
their  loins,  and  went  crying  out  through  the 
town  of  Mansoul ;  the  Avhich  when  the  rest  of 
the  townsfolk  saw,  they  all  mourned  and  wept. 
This  therefore  was  a  day  of  rebuke,  and  of 
trouble,  and  of  anguish  to  the  town  of  Man- 
soul, and  also  of  great  distress. 

After  some  time,  when  they  had  somewhat 
refrained  themselves,  they  came  together  to 
consult  again  what  by  them  was  yet  to  be 
done ;  and  they  asked  advice,  as  they  did  be- 
fore, of  that  Eev.  Mr.  Godly-fear,  who  told 
them  that  there  was  no  way  better  than  to  do 
as  they  had  done,  nor  would  he  that  they 
should  be  discouraged  at  all  with  what  they 
had  met  Avith  at  court ;  yea,  though  several  of 
their  petitions  should  be  answered  with  naught 
but  silence  or  rebuke;  for,  said  he,  it  is  the 
way  of  the  wise  Shaddai  to  make  men  wait  and 
to  exercise  patience ;  and  it  should  be  the  way 
of  them  in  want  to  be  willing  to  stay  his 
leisure. 

Then  they  took  courage,  and  sent  again,  and 
again,  and  again ;  for  there  was  not  a  day  nor 
an  hour  that  went  over  Mansoul's  head  where- 
in a  man  might  not  have  met  upon  the  road 
one  or  other  riding  posts  from  Mansoul  to  the 
court  of  King  Shaddai,  and  all  with  letters 
petitionary  in  behalf  of  and  for  the  Prince's 
return  to  Mansoul. 

The  road,  I  say,  was  n*-  w  full  of  messengers 
going  and  returning,  and  meeting  one  another, 


Tin:  HOLY   WAR. 


439 


Bn;nc  from  the  court,  and  some  from  Mansoul ; 
and  tliis  \v:is  the  work  of  the  iiiLsrrahlc  town 
of  .Miiiisoul  all  that  long,  that  sharp,  that  cold 
and  li'diou.s  winter. 

Now,  you  may  rememlK-r  that  I  told  you  he- 
fore  that  after  Einnnmuel  luul  taken  Man»<jul, 
yea,  and  after  he  had  new-modelletl  the  town, 
there  remained  in  several  lurkinjr-placi'H  of 
the  corporation  many  of  the  old  I)iaholonians, 
that  either  eanie  willi  the  tyrant  wlu-n  he  in- 
vailod  and  took  the  towit,  or  that  had  there  (hy 
reason  of  unlawful  mixtures,  their  birth  in 
breeding,  and  bringing  up)  their  holes,  dens, 
and  lurking-phic«.'3i  in,  under,  or  about  the  wall 
of  the  ttiwn.  Some  of  tlu-ir  names  are — the 
I^ord  rornication,  the  I^>rd  Adultery,  the  Lord 
Murdi-r,  the  Lord  Anger,  the  Lord  I^iseivious- 
IJ1S.S,  till-  Lord  Deceit,  tlie  Lord  Kvil-eye,  the 
Lord  lilasphemy,  and  that  horrible  villain,  the 
olil  and  dangerous  Ia>uI  Covetousne:is.  These, 
with  many  more,  had  yet  their  abode  in  the 
town  of  Mansoul  after  Kmmanuel  had  driven 
their  prince  I)iabolus  out  of  the  CiU>*tle. 

Against  these  the  go(Ml  l*rince  did  grant  a 
commission  to  the  Ix)rd  Will-bc-will  a!id 
others,  yea,  to  the  whole  town  of  Mansoul,  to 
seek,  take,  secure,  and  destroy  any  <tr  all  that 
Uiey  could  lay  hands  on,  for  that  they  were 
Dialxjionians  by  nature,  enemies  to  the  Prince, 
and  those  who  sought  t'j  ruin  the  bl«.>»sed  town 
of  ALmsoul.  lUit  >Linsoul  did  not  pur><ue  this 
warrant,  but  neglecteti  to  look  after,  to  appre- 
hend, to  secure,  and  to  destmy  these  Diabolo- 
nians.  Wherefore,  what  do  these  villains  but 
by  degrees  take  courage  to  show  themselves  to 
the  inhabitants  of  the  town;  yea,  and,  as  I 
wxH  told,  some  of  the  men  of  the  town  of 
>LinHoul  grew  too  familiar  with  several  of 
them,  to  the  sorrow  of -ihe  corporation,  as  you 
will  hear  more  of  in  time  and  place. 

Well,  when  the  Diabolonian  lords  that  were 
left  [KTceiviHl  that  Mansoul  had,  through  sin- 
ning, oiU-nde<  I  Kmmanuel  their  i'rince,  and  that 
he  liad  withdrawn  himself  and  w:ls  gone,  what 
do  they  but  plot  the  ruin  <»f  the  town  of  -Man- 
Moul.  So  upon  a  time  they  met  together  at 
the  hold  of  one  Mr.  Mischief,  (who  also  wiu  a 
Di.i'x'tonian,)  ond  there  consulted  how  they 
nt  ...it  deliver  up  Mansoul  into  the  hands  of 
DiaboUi"*  a;;:iin.  Now  some  ailvi-.id  one  way, 
Hud  ■«ome  auotlier,  every  man  according  to  his 
own  liking.  At  la-st  my  I..ord  La.sciviousncxs 
pro|MMi>d  that  some  of  the  l)ialK>lonians  in 
Mansoul  should  oflur  themselves  for  sorvantn 
to  some  of  the  natives  of  the  town;  For,  saiil 
be,  if  tiicy  so  do,  and  Mansoul  shall  accept  of 


tluin,  tl.L-y  may  for  us,  and  for  Diabohn  oui 
lord,  make  the  taking  of  the  town  of  Mansoul 
more  uasy  than  otherwise  it  would  be.  But 
then  stofKl  up  the  Lord  Murder,  and  wiid. 
This  nrny  not  be  done  at  this  time,  for  Mau- 
soul  is  now  in  a  kind  of  rage  because  by  our 
friend  .Mr.  Carnal-security  she  hath  been  onc« 
ensnjired  zilnady  and  made  to  oilind  against 
her  I'rince;  and  how  shall  she  reconcile  her- 
self unto  her  LortI  again  but  by  the  heads  of^ 
these  nun?  lk'si«les.  we  kuow  that  they  have 
in  commission  to  take  and  shiy  ua  wherorcr 
they  shall  find  us;  let  us,  therefore,  W-  wise  aa 
fo.\es;  when  we  are  deail  we  can  d<i  them  no 
hurt,  but  while  we  live  we  may.  Thu*,  when 
they  had  tossed  the  nnitter  to  anti  fro,  they 
jointly  agreed  tliat  a  letter  shc»uld  forthwith  be 
sent  away  to  I)iabolus  in  their  name,  l>y  which 
the  state  of  the  town  of  Mansoul  should  be 
showed  him,  and  how  much  it  wius  under  the 
frowns  of  their  I'rince:  We  may  aUi,  Maid 
some,  let  him  know  our  intentions,  and  ask  of 
him  his  advice  in  the  ca.He. 

So  this  letter  w:us  presently  framed,  the  con- 
tent.s  of  which  were  these: 

Tu  our  great  lord,  (he  prim;-   />/■/,,','   ilnrlUng 

below  in  the  in/ernat  cave  . 

O  great  father  and  mighty  pr.ncc  iMaliolua! 
We,  the  true  Diabolonians  yet  remaining  in 
the  rebellious  town  of  Man^onl,  having  ro- 
ceivtnl  our  beings  from  thee  and  our  nourish- 
ment at  thy  hands,  cannot  witli  content  and 
quiet  endure  to  behold,  as  we  do  this  day,  how 
thou  art  dispraisetl,  di»graced,  and  reproached 
among  the  inhabitants  of  this  town;  nor  is 
thy  long  absence  at  all  delightful  to  us,  bo- 
cause  greatly  \%  our  detriment. 

The  reiis4)n  of  this  our  writing  unto  our  lord 
is,  for  that  we  are  not  altogether  without  hope 
that  this  town  may  become  thy  habitation 
again;  for  it  is  greatly  deelined  from  its  i'rinco 
Kmmanuel,  and  he  is  uprisen  and  is  departed 
from  them;  yea,  and  though  they  send,  and 
send,  and  send,  and  send  after  him  to  return 
to  them,  yet  can  they  not  prevail,  nor  get  g«)od 
words  from  him. 

There  hiui  been  also  of  late,  ond  is  yet  re- 
maining, a  very  great  sickness  and  fainting 
among  them,  and  that  not  only  u|Min  the 
IMx>rer  aort  of  the  town,  but  ui->n  tb-  Ionia, 
captains,  ami  «■:  \wo 

only,  who  are  1 ';  main 

well,  lively,  and  strong;)  ao  that  through  their 
great  transgrowion  on  the  one  hand,  and  tlicir 
dangerous  aicknoM  on   the  other,  we  judge 


440 

thev  lie   opon   to  thy  hand  and  power.     If, 
therefore,  it  shall  stiuid  with  thy  horrible  cun- 
ning, and  with  Mie  cunning  of  the  rest  of  the 
princes  with  tliee,  to  come  and  make  an  at- 
tempt to  take  -Alansoul  again,  send  us  word, 
and  we  shall,  to  our  utmost  power,  be  ready  to 
deliver  it  into  thy  hand;  or  if  what  we  have 
Kiid  shall  not  by  thy  fatherhood  be  thought 
best  and  most  meet  to  be  done,  send  us  thy 
mind  in  a  few  words,  and  we  are  all  ready  to 
follow  thy  counsel,  to  the  hazarding  of  our 
lives  f  nd  what  else  we  have. 
Gixon  finder  our  hands  this  day  and  date 
above  written,  after  a  close  consultation 
at  the  house  of  jMr.  Mischief,  who  is  yet 
alive  and  hath  his  place  in  our  desirable 
town  of  ^lansoul. 

When  Mr.  Profane  (for  he  Avas  the  carrier) 
was  come  with  his  letter  to  Hell-gate-hill,  he 
knocked  at  the  brazen  gates  for  entrance. 
Then  did  Cerberus  the  porter  (for  he  is  the 
keei)cr  of  that  gate)  open  to  Mr.  Profane;  to 
whom  he  delivered  his  letter  which  he  had 
brought  from  the  Diabolonians  in  Mansoul. 
So  he  carried  it  in  and  presented  it  to  Diab- 
olus  his  lord,  and  said,  Tidings,  my  lord, 
from.  Mansoul — from  our  trusty  friends  in 
Mansoul. 

Then  came  together,  from  all  places  of  the 
den,  Beelzebub,  Lucifer,  Apollyon,  with  the 
rest  of  the  rabblcment  there,  to  hear  what 
news  from  Mansoul.  So  the  letter  wa-s  broken 
and  read,  and  Cerberus  stood  by.  When  the 
letter  was  openly  read,  and  the  contents 
thereof  spread  into  all  corners  of  the  den, 
command  was  given  that  without  let  or  stop 
Deadman's  bell  should  be  riftig  for  joy.  So 
the  bell  was  rung,  and  the  princes  rejoiced 
that  Mansoul  was  like  to  come  to  ruin.  Now 
the  clapper  of  the  bell  went,  The  town  of 
Mansoul  is  coming  to  dwell  with  us:  make 
room  for  the  town  of  Mansoul!  This  bell, 
therefore,  they  rang  because  they  hoped  that 
they  should  have  Mansoul  again. 

Now  when  they  had  performed  this  their 
horrible  ceremony,  they  got  together  again  to 
consult  what  answer  to  send  to  their  friends  in 
Mansoul ;  and  some  advised  one  thing  and 
some  another;  but  at  length,  because  the 
business  required  haste,  they  left  the  whole 
business  to  the  prince  Diabolus,  judging  him 
the  most  proper  lord  of  the  place.  So  he 
drew  u])  a  letter,  as  he  thought  fit,  in  answer 
to  what  Mr.  Profane  had  brought,  and  sent  it 
to  the  Diabolonians  in  Mansoul  by  the  same 


BUNYAN'S  COMPLETE  WORKS. 


hand  that  had  brought  theirs   to  him:    and 
these  were  the  contents  thereof: 

To  our  offspring,  the  high  and  mighfy  Diabolo- 
nicDis  that  rjet  dwell  in  the  town  of  Mansoul, 
Diabolus,  the  great  prince  of  Mansoul,  vifheth 
a  prosperous  issue  and  conclusion  of  those  many 
brave  enterprises,  conspiracies  and  designs  'hat 
you,  of  your  love  and  respect  to  our  honour, 
have  in  your  hearts  to  attempt  to  dc  aguijut 
Mansoul. 

Beloved  children  and  disciples,  my  Lord 
Fornication,  Adultery,  and  the  rest:  We  have 
here,  in  our  desolate  den,  received,  to  our 
highest  joy  and  content,  your  welcome  letter 
by  the  hand  of  our  trusty  Mr.  Profane  ;  and  to 
show  how  acceptable  your  tidings  were  we 
rang  out  our  bell  for  gladness,  for  we  rejoiced 
as  much  as  we  could  when  we  perceived  that 
yet  we  had  friends  in  Mansoul,  and  such  as 
sought  our  honour  and  revenge  in  the  ruin  of 
the  town  of  Mansoul.  We  also  rejoice  to 
hear  that  they  are  in  a  degenerate  condition, 
have  offended  their  Prince,  and  that  he  is 
gone.  Their  sickness  also  pleaseth  us,  as 
doth  also  your  health,  might,  and  strength. 
Glad  also  would  we  be,  right  horribly  beloved, 
could  we  get  this  town  into  our  clutches  again. 
Nor  will  we  be  sparing  of  our  wit,  our  cun- 
ning, our  craft,  and  hellish  inventions  to 
bring  to  a  wished  conclusion  this  your  brave 
beginning. 

And  take  this  for  your  comfort,  (our  birth 
and  our  offspring,)  that  if  we  again  surprise 
and  take  it,  we  will  attempt  to  put  all  your 
foes  to  the  sword,  and  will  make  you  the  great 
lords  and  captains  of  the  place.  Nor  need 
you  fear  (if  ever  we  get  it  again)  that  we,  after 
that,  shall  be  cast  out  any  more ;  for  we  will 
come  with  more  strength;  and  so  take  faster 
hold  than  at  the  first  we  did.  Besides,  it  is 
the  law  of  that  Prince  which  now  they  own 
that  if  we  get  them  a  second  time  they  shall 
be  ours  for  ever. 

Do  you  therefore,  our  trusty  Diabok.nians, 
yet  more  pry  into  and  endeavour  to  spy  out 
the  weakness  of  the  town  of  Mansoul.  We 
also  would  that  you  yourselves  do  attempt  to 
weaken  them  more  and  more.  Send  us  word, 
also,  by  what  means  we  had  best  to  attempt 
the  regaining  thereof— to  wit,  whether  by  per- 
suasion to  a  vain  and  loose  life,  or  whether  by 
tempting  them  to  doubt  and  despair,  or  whether 
by  bloAving  up  the  town  by  the  gunpowder  of 
pride  and  self-conceit.  Do  you  also,  O  ye  brave 
Diabolonians  and  true  sons  of   the  pit,  be 


THE  HOLY    WAR. 


441 


always  in  riMuitu-ss  to  make  a  most  liorriil 
assault  within  wlien  we  shall  be  ready  to 
Btorni  it  without.  Now  speed  you  iti  your 
project  and  we  in  our  desires  to  the  utmost 
j>ower  rtfour  irates ;  which  is  the  wish  of  your 
threat  Dialmlus,  Maiisoui'^  enemy,  and  him 
that  trembler  when  he  thinks  of  judj;ment  to 
come.  All  the  blessinj;s  of  the  pit  be  upon 
you  ;  anil  so  we  close  up  our  letter. 

Ciiven  at  the  pit's  mouth,  by  the  joint  con- 
sent of  all  the  princes  of  darkness,  to  be 
»cnl  (to  the  force  ami  power  that  we  have 
vet  remaining;  in  Mansoul)  by  the  hand 
of  Mr.  I'rofauc.        By  me, 

Dl.VBOI.US. 

This  letter  wjw  sent  to  the  l)iabolonians 
that  yet  remained  in  Mansoul,  and  that  yet 
iiihabite«l  the  wall,  from  the  dark  dungeon  of 
Diabolus,    by   the   hand   of   Mr.  I'rofane,    by 


the  deep  dungeons  do  propound  unto  us  lhc«e 
three  ways: 

1.  Whether  we  had  best  to  seek  its  ruin  by 
making  of  Mansoul  l<M»se  and  vain  ; 

2.  Or  by  drivinj;  them  to  doubt  and  ilcsjair; 

3.  Or  by  endcavourin^i;   to   bU»w    them    up 
with  the  gun|M>wder  of  pride  and  self-cone*  it. 

Now,  I  think  if  we  shall  tempt  them  to 
pride,  that  may  do  somcthint;,  and  if  •  e  tem[>t 
theiil  to  wantonm-s-s,  that  nniy  help.  lJi;t,  in 
my  mind,  if  we  could  drive  them  into  dc«* 
penition,  that  would  kmxk  the  nai!  on  the 
head ;  for  then  we  should  have  them,  in  the  first 
place,  question  the  truth  of  the  love  of  the 
heart  <»f  their  Prince  towartU  them;  and  that 
will  distrust  him  much.  This,  if  it  works  well, 
will  make  tlitin  leave  olT  quickly  their  way  of 
sending' |Htitions  to  him;  llu-n  farewell  earn- 
est solicitations  for  help  and  sup|tly  ;  for  then 
this  conclusion  lies  nalnrally  before  them.  As 
whom  they  also  in  Mansoul  .sent  theirs  to  the  [  K<»<*d  *'<>  nothing  a.s  do  to  no  purpise.  i?o  to 
pit.     Now,  when  this  Mr.  Profane  had  made  '  Mr.  Deceit's  plan  they  unanimuu?*ly  did  con- 


his  return,  and  was  come  to  Mansoul  airain, 
he  went  and  came  as  he  was  wont  to  the  house 
of  Mr.  Mi>chief,  for  there  was  the  conclave 
and  the  place  where  the  coniriver»  were  met. 
Now,  when  they  saw  that  their  messenger  waa 
returne«l  wife  and  sound,  they  were  greatly 
glad  thereat.  Then  lie  presentwl  them  his 
letter  which  ho  hatl  brought  from  Diabolus 
fi>r  tlu-m  ;  the  which,  when  they  had  read  and 
considerctl,  did  much  augment  their  gladness. 
They  a>krd  him  after  the  welfare  of  their 
friends,  a-<  how  their  Lords  Diabolus,  Lucifer, 
and  lieelzcbub  did,  with  the  rent  of  those  of 
tiic  den.  To  which  this  Profane  made  an- 
swer, Weil,  well,  my  lords;  they  are  well,  even 
a.s  well  as  can  be  in  their  place.  They  also, 
said  he,  did  ring  for  joy  at  the  reading  of  your 
letter,  an  you  will  perceive  by  this  when  you 
read  it. 

Now,  as  was  said,  when  they  had  read  their 
letter,  and  perceived  that  it  encouraged  them 
•n  their  work,  they  fell  to  their  way  of  eon- 
triviri,'  :i/iin  how  they  might  complete  their 
lii.ilM>.,,ii,ai)  denign  U|>oii  Mansoul.  And  the 
first  thing  that  they  agreed  u|Min  was,  to  keep 
all  things  from  Mansoul  as  close  a.H  they  could. 
Let  it  not  be  known,  let  not  Man.-toul  bo  ac- 
quainte«i  with  what  we  design  against  it.  The 
nest  thinij  w.ns  how  or  by  what  means  they 
should  try  to  bring  to  pans  the  ruiri  and  over- 
throw of  Man<oul ;  ami  one  said  after  this 
nianner,  ami  another  after  that.  Then  stfHxl 
u|)  Mr.  l>eceit  and  said.  My  right  Diabolo- 
nian  friends,  our  lords  and  the  )  igb  ones  of 


I  sent. 

I  Then  the  ne.\t  question  was,  Hut  how  shall 
we  do  to  bring  this  our  project  to  pax-?  And 
it  was  answered  by  the  same  gentleman  that 
this  might  be  the  best  way  to  do  it:  Kven  let, 
quoth  he,  so  nuiny  of  our  friends  as  are  willing 
to  venture  themselves  for  the  promoting  of 
their  prince's  cause  disguise  themselvi-s  with 
apparel,  change  their  names,  and  go  into  the 
market  like  far-countrymen,  and  protl'er  to  let 
tiiemselves  for  servant.s  to  the  famous  town  of 
Mansoul,  and  let  them  pretend  to  <lo  for  their 
nia.stors  a.**  beneficially  :i.h  may  be;  for  by  so 
doing  they  may,  if  Man.soul  shall  hire  them, 
in  little  time  so  corrupt  and  delile  the  cor|M)ra' 
tion  that  her  now  Prince  shall  be  not  only 
further  otlVtided  with  them,  but  in  conclusinn 
shall  spew  them  out  of  his  mouth.  And  when 
this  is  done  our  prince  Diabolus  shall  prey 
upon  them  with  ea.se;  yea,  of  themselveM  they 
shall  fall  into  the  mouth  of  the  eater. 

This  project  wju»  no  WK)ner  pro|>oun<Ied  bat 
was  as  readily  accepted,  and  forwaid  were  all 
Dialxdonians  now  to  engage  in  s<i  delicate  au 
enterprise;  but  it  was  not  thought  fit  thai  all 
should  do  thus,  wherefore  they  pitchetl  uf  on 
two  or  three — namely,  the  Loni  (.*ovetousii«t, 
the  Lortl  Lascivtousne««,  and  the  I^>nl  .Xiigtr, 
The  Lonl  C'ovetou»nes»  called  him-elf  by  tii« 
name  of  Prmlent-thrifty  ;  the  Lord  I 
IH-Trt  calleil  hims«'lf  by  the  name  o|   li 
mirth;  and  the  I./ird  Anger  called  himsell  by 
the  name  of  Cto<Nl-zea]. 
iso,  u{>on  a  markct-Uay,  they  came  into  th« 


442 


BUy VAN'S  COMPLETE    WORKS. 


market-place.  Tlirce  lusty  fellows  they  were 
to  look  on,  and  they  were  clothed  in  sheep's 
rH«set,  which  was  also  now  in  a  manner  as 
white  as  were  the  white  rohes  of  the  men  of 
Rfansoul.  Now  the  men  could  speak  the  lan- 
guage of  Mansoul  well.  So  when  they  were 
com'e  iuto  the  market-place,  and  had  oflfered  to 
let  themselves  to  the  townsmen,  they  were 
presently  taken  up,  for  they  asked  but  little 
wages  and  promised  to  do  their  masters  great 
service. 

:Mr.  Jlind  hired  Prudent-thrifty,  and  Mr. 
CnxJly-lear  hi rc-d  Good-zeal.  True,  that  fellow, 
llarniless-mirth,  did  hang  a  little  in  hand,  and 
could  not  so  soon  get  him  a  master  as  the 
others  did,  because  the  town  of  Mansoul  was 
now  in  Lent ;  but  after  a  while,  because  Lent 
was  almost  out,  the  Lord  Will-be-will  hired 
Harm  less-mirth,  to  be  both  his  waiting-man 
and  lackey;  and  thus  they  got  them  masters. 

These  villains  now  being  got  thus  far  into 
the  houses  of  the  men  of  j\Iansoul,  quickly 
began  to  do  great  mischief  therein ;  for,  being 
filtliy,  arch,  and  sly,  they  quickly  corrupted 
the  families  where  they  were;  yea,  they  tainted 
their  masters  much,  especially  this  Prudent- 
thrifty  and  him  they  call  Harmless-mirth. 
True,  he  that  went  under  the  vizor  of  Good- 
zeal  was  not  so  well  liked  of  his  master,  for  he 
quickly  found  that  he  was  but  a  counterfeit 
rascal ;  the  which  when  the  fellow  perceived^ 
with  speed  he  made  his  escaj)e  from  the  house, 
or  I  doubt  not  but  his  master  had  hanged 
him. 

Well,  when  these  vagabonds  had  thus  far 
carricil  <»n  their  design,  and  had  corrupted  the 
town  as  nmch  as  they  could,  in  the  next  place 
they  considered  with  themselves  at  what  time 
their  prince  Diabolus  without  and  themselves 
within  the  town  should  make  an  attempt  to 
Bcize  upon  Mansoul ;  and  they  all  agreed  upon 
this,  that  a  market-day  should  be  best  for  that 
work;  for  why?  Then  will  the  townsmen  be 
busy  in  their  ways;  and  always  take  this  for  a 
rule.  When  {)€ople  are  most  busy  in  the  world 
they  le:ist  fear  a  suri)rise.  We  also  then,  said 
they,  shall  be  able  with  less  suspicion  to  gather 
cursolves  t  gether  for  the  work  of  our  friends 
and  lords ;  yea,  on  such  a  day,  if  we  shall  at- 
tempt our  work  and  miss  it,  we  may,  when 
they  shall  give  us  the  rout,  the  better  hide  our- 
selves in  the  crowd  and  escape. 

Tl  cse  things  being  thus  far  agreed  upon  by 
them,  they  wrote  another  letter  to  Diabolus, 
and  *ent  it  by  the  hand  of  Mr.  Profane;  the 
contcQts  of  which  were  these: 


The  Lords  of  Looseness  send  to  the  great  ani 

high  Diabolus,  from  our  de)is,  caves,  holes,  and 

strongholds  in  and  about  the  wall  of  the  town 

of  Mansoul,  greeting  : 

Our  great  lord  and  the  nourisher  of  our 
lives,  Diabolus!  How  glad  we  were  when  we 
heard  of  your  fatherhood's  readiness  to  com2:)ly 
with  us  and  help  forward  our  design  in  our  at- 
tempt to  ruin  Mansoul  none  can  tell  but  those 
who,  as  we  do,  set  themselves  against  all  ap-^ 
pearance  of  good  when  and  wheresoever  we 
find  it. 

Touching  the  encouragement  that  your, 
greatness  is  pleased  to  give  us  to  continue  tc 
devise,  contrive  and  study  the  utter  desolation 
of  Mansoul,  that  we  are  not  solicitous  about, 
for  we  know  right  well  that  it  cannot  but  be 
pleasing  and  profitable  to  us  to  see  our  ene- 
mies and  them  that  seek  our  lives  die  at  our 
feet  or  fly  before  us.  We  therefore  are  still 
contriving,  and  that  to  the  best  of  our  cunning, 
to  make  this  work  most  facile  and  easy  to  your 
lordship  and  to  us. 

First,  we  considered  of  that  most  hellishly 
cunning,  compacted  threefold  jDroject  that  by 
you  was  propounded  to  us  in  your  last ;  and 
have  concluded  that  though  to  blow  them  up 
with  the  gunpowder  of  pride  would  do  well, 
and  to  do  it  by  tempting  them  to  be  loose  and 
vain  would  help  on,  yet  to  contrive  to  bring 
them  into  the  gulf  of  desperation,  we  think, 
will  do  best  of  all.  Now  we,  who  are  at  your 
beck,  have  thought  of  two  ways  to  do  this: 
first,  we,  for  our  parts,  will  make  them  as  vile 
as  we  can,  and  then  you  with  us,  at  a  time  ap- 
pointed, shall  be  ready  to  fall  upon  them  with 
the  utmost  force.  And  of  all  the  nations  that 
are  at  your  whistle,  we  think  tha.t  an  army  of 
Doubters  may  be  the  most  likely  to  attack  and 
overcome  the  town  of  Mansoul.  Thus  we  shall 
overcome  these  enemies,  else  the  \ni  shall  open 
her  mouth  upon  them,  and  desperation  shall 
thrust  them  down  into  it.  We  have  also,  to 
eflect  this  so-much-wished  design,  sent  already 
three  of  our  trusty  Diabolouiaus  among  them ; 
they  are  disguised  in  garb,  they  have  changed 
their  names,  and  are  now  accepted  of  them — to 
wit,  Covetousness,  Lasciviousness,  and  Auger, 
The  name  of  Covetousness  is  changed  to  Pru- 
dent-thrifty, and  him  Mr.  Mind  has  hired,  and 
is  almost  become  as  bad  as  our  friend, 

Lasciviousness  has  changed  his  name  to 
Harmless-mirth,  and  he  is  got  to  be  the  Lord 
Will-be-will's  lackey,  but  he  has  made  his 
master  very  wanton.  Anger  changed  his  name 
into  Good-zeal,  and  was  entertained  by  Mr. 


TUE  HOLY    WAR. 


413 


Oodly-fear,  but  the  peevish  old  gentleman  took 
j)ei>l)er  in  liis  nose  and  tunud  our  cont|>union 
out  of  iiis  house.  Nay,  he  has  informed  us 
since  that  he  run  away  from  iiim,  or  else  his 
old  master  had  hanged  him  u|>  for  liis  labour. 

Now  these  have  mueh  helped  forward  our 
work  and  design  upon  Mansoul ;  for,  notwith- 
(>tanding  the  spite  and  (juarreUomo  temper  of 
llio  old  gentleman  last  mentioned,  tite  other 
two  ply  their  business  well  and  are  like  to 
ripen  the  work  apace. 

Our  next  proji-ct  is,  that  it  be  eoneluded  that 
you  come  upon  the  town  upon  a  markel-day, 
and  that  when  they  are  upon  the  heat  of  their 
business;  for  then,  to  be  sure,  they  will  be 
mo.it  secure,  and  least  think  that  an  assault 
will  be  made  uj>on  them.  They  will  also  at 
Buch  a  time  be  lens  able  to  defend  lhem:»elves 
and  to  olVend  you  in  lue  prosecution  of  our  de- 
sign. And  we,  your  trusty  (and  we  are  sure 
your  beloved)  onc^,  shall,  when  you  make 
your  furious  a.ssnult  without,  be  ready  to  second 
the  busines.s  within.  So  shall  we,  in  all  like- 
lihotnl.  be  able  to  put  Mansoul  to  utter  confu- 
sion, and  to  swallow  them  up  before  they  can 
come  to  themselves.  If  your  serpentine  heads, 
most  subtle  dragons  and  our  highly  e>teemed 
lords,  can  find  out  a  better  way  than  iWxi,  let 
ns  quickly  know  your  minds. 

To  the  monsters  of  the  infernal  cave,  from 
the  house  of  .Mr.  Mischief  in  Mansoul,  by 
the  hand  of  Mr.  i'rofane. 

Now,  all  the  while  that  the  raging  ninagates 
and  hellish  Diabolonians  were  thus  contriving 
the  ruin  of  the  town  of  Mansoul,  they — to  wit, 
the  poor  town  it.sclf — were  in  a  «ul  and  woeful 
case;  partly  b«'cause  they  had  so  grievously 
otlcnded  Shadilai  and  his  S<jn,  ami  partly  be- 
cause that  the  enemies  thereby  got  strength 
within  them  afresh  ;  and  also  becaus4\  though 
they  liad  by  many  |>etilions  made  suit  to  the 
Prince  PImmanuel,  and  to  his  Father  Shaddai 
by  him,  for  their  panlon  and  favour,  yet  hith- 
ert'>  obtaiiKil  they  not  one  smile;  but  eontrari- 
wia-,  through  the  craft  and  subtility  of  the 
domestic  IHnbolonians,  their  ch>ud  was  made 
fo  grow  blacker  and  blacker  and  their  Km- 
:  rinuel  to  stand  at  further  distance. 

The  sickncw  al.s4)  still  greatly  raged  in  Man- 
Biml,  both  among  the  captains  and  the  inhab- 
itantMof  the  town:  their  enemies,  and  their  en- 
cjnies  only,  were  now  lively  and  strong,  and  like 
to  U-conie  the  head  whilst  Mansoul  wa.4  made 
the  tail. 

Bv  this  time  the  lctt<>r  lost  mentioned,  that 


w;us  written  by  the  l»ial.oloiiiuns  that  yet 
lurkcil  in  the  town  of  Man>oid,  wjls  conveyed 
to  Diabolus  in  the  black  den  by  the  hand  of 
•Mr.  I'rofane.  lie  carrietl  the  letter  by  Hell- 
gate-hill,  as  afore,  and  conveyed  it  by  L'erberu* 
to  his  lord. 

liut  when  Cerberus  and  Mr.  Profane  met 
they  were  jjresontly  as  great  as  beggars,  and 
thus  they  fell  into  discourse  alxiUt  Mansoul 
and  about  the  project  against  her. 

Ah !  old  friend,  ijuoth  Cerberus,  art  thou 
come  to  Jlell-gate-hill  again!  By  St.  Mary,  I 
am  glad  to  see  thee. 

J*ro/ane.  Yes,  my  lord,  I  am  come  again 
about  the  concern*  of  the  town  of  Mansoul. 

Ccrbcruf.  Trithef  tell  me  what  condition  ia 
that  town  of  Mansoul  in  at  present? 

Profmie.  In  a  brave  condition,  my  lortl,  for 
us  and  for  my  lords  the  lortLs  of  this  |)l.ice,  I 
trow;  for  they  are  greatly  decayed  as  to  grxlli« 
ncss,  and  that  is  as  well  as  our  hearts  can  wish ; 
their  Lord  is  greatly  out  with  them,  and  tliat 
doth  also  please  us  well.  We  have  alreatly 
als4)  a  fi>ot  in  their  dish,  for  our  l>ial>olonian 
friends  are  laid  in  their  bosoms,  ami  whit  do 
we  lack  but  to  be  masters  of  the  place? 

Besides,  our  trusty  friends  in  Mansoul  art 
daily  plotting  to  betray  it  to  the  lords  of  this 
town;  also  the  sickness  rages  bitterly  among 
them,  and,  that  which  make;i  up  all,  we  ho|>e 
at  last  to  prevail. 

Then  said  the  dog  of  Ilell-gnte,  No  time 
like  this  to  a».sault  them :  I  wi.<«h  that  the  en- 
terprise be  followed  close,  and  that  the  succccn 
desirinl  may  be  soon  cfTectcd.  Yea,  I  wish  it 
for  the  poor  Diabolonians'  sakcA  that  live  in 
the  continual  fear  of  their  lives  in  the  traitor- 
ous town  of  Mansoul. 

rroj'anr.  The  contrivance  is  almost  fin i.shcd; 
the  lords  inMansoul  that  arc  DiaUdonianM 
arc  at  it  day  and  night,  and  the  othen*  arc  like 
silly  doves  that  want  heart  to  be  concerncU 
with  their  state  and  tocoasider  that  ruin  is  at 
hand.  Besides,  you  may,  yea,  must  think, 
when  you  put  all  things  togeth<T.  that  thero 
are  nuiny  reasons  that  prevail  witli  I>ialMilus  to 
make  what  haste  he  can. 

Cerbenu,  Thou  hast  said  as  it  is :  I  am  glad 
things  arc  at  this  pass.  Go  in,  my  brave  Pro- 
fane, to  my  lords;  they  will  give  thee  for  thy 
welcome  as  good  a  coranlo  as  thU  kin;;dom  will 
atfonl.     I  have  sent  thy  letter  in 

Then  Mr.  Profane  went  int.  .ind 

his  lor«l  Diabolus  met  him  and  saluted  imn  with, 
"Welcome,  my  trusty  servant!  I  ha\c  l>cc« 
made  glad  witlt  thy  letter."    The  rc*t  of  the 


444 

lords  of  the  pit  gave  him  also  their  salutations. 
Then  Profane,  after  obeisance  made  to  them 
all,  said,  "  Let  Mansoul  be  given  to  my  lord 
Diabolus,  and  let  him  be  her  king  for  ever." 
And  witli  tliat  tlie  yawning  gorge  of  hell  gave 
so  loud  and  liideous  a  groan  (for  that  is  the 
music  of  that  place)  that  it  made  the  moun- 
tains about  it  totter  as  if  they  would  fall  in 
pieces. 

Now  after  they  had  read  and  considered  the 
letter,  tlicy  consulted  what  answer  to  return ; 
and  the  first  that  spake  to  it  was  Lucifer. 

TlicMi  said  he,  The  first  project  of  tlie  Diab- 
olonians  in  :\Iansoul  is  like  to  be  lucky  and  to 
take— to  wit,  that  they  will,  by  all  the  means 
they  can,  make  Mansoul  yet  more  vile  and 
filthy  ;  no  way  to  destroy  a  soul  like  this ;  our 
old  friend  Balaam  went  this  way,  and  pros- 
pered many  years  ago ;  let  tliis  therefore  stand 
with  us  lor  a  maxim,  and  be  to  Diabolonians 
for  a  general  rule  in  all  ages,  for  notliing  can 
make  this  to  fail  but  grace,  in  which  I  would 
hope  that  this  town  has  no  share.  But 
whether  to  fall  upon  them  on  a  market-day 
because  of  their  cumber  in  business,  that  I 
would  sliould  be  under  debate.  And  there  is 
more  reason  why  this  head  should  be  debated 
than  why  some  other  should,  because  upon 
this  will  turn  the  whole  of  what  we  shall  at- 
tempt. If  we  time  not  our  business  well,  our 
whole  project  may  fail.  Our  friends  the  Diab- 
olonians say  that  a  market-day  is  best,  for  then 
will  Mansoul  be  most  busy  and  have  fewest 
thouL'lits  of  a  surprise.  But  what  if  they 
Bhould  double  their  guards  on  those  days? 
(and  methinks  nature  and  reason  would  teach 
them  to  do  it,)  and  what  if  they  should  keep 
such  ;t  watch  on  those  days  as  the  necessity  of 
their  i>resent  case  doth  require?  Yea,  what  if 
their  men  should  be  always  in  arms  on  those 
days?  Then  you  may,  my  lords,  be  disap- 
pointed in  j'our  attempts,  and  may  bring  our 
friends  in  the  town  to  utter  danger  of  unavoid- 
able ruin. 

"■  Tiu-n  s;iid  the  great  Beelzebub,  There  is 
something  in  what  my  lord  hath  said,  but  his 
conjecture  may  or  may  not  fall  out.  Nor  hath 
my  lord  laid  it  down  as  that  which  must  not 
be  receded  from,  for  I  know  that  he  said  it 
only  to  provoke  to  a  warm  debate  thereabout. 
Tliereft)re  we  must  understand,  if  we  can, 
whether  the  town  of  Mansoul  has  such  sense 
aim  knowledge  of  her  decayed  state,  and  of  the 
design  that  we  have  on  foot  against  her,  as 
doth  provoke  her  to  set  watch  and  ward  at  her 
gate"  and   to  double  them  on  market-days. 


BU^YAN'S  COMPLETE   WORKS. 


But  if,  after  inquiiy  made,  it  shall  be  found 
that  they  are  asleep,  then  any  day  will  do,  but 
a  market-day  is  best;  and  this  is  my  judgment 
in  this  case. 

Then  quoth  Diabolus,  How  should  we  know 
this?  And  it  was  answered,  Inquire  about  it 
at  the  mouth  of  Mr.  Profane.  So  Profane  was 
called  in  and  asked  the  question,  and  he  made 
his  answer  as  follows : 

My  lords,  so  far  as  I  can  gather,  this  i?  at 
present  the  condition  of  the  town  of  Mansoul : 
they  are  decayed  in  their  faith  and  love ;  Em- 
manuel their  Prince  has  given  them  the  back; 
they  send  often  by  petition  to  fetch  him  again, 
but  he  maketh  not  haste  to  answer  their  re- 
quest; nor  is  there  much  reformation  among 
them. 

Diabolus.  I  am  glad  that  they  are  backward 
to  a  reformation,  but  yet  I  am  afraid  of  their 
petitioning.  However,  their  looseness  of  life 
is  a  sign  that  there  is  not  much  heart  in  what 
they  do,  and  without  the  heart  things  are  little 
worth.  But  go  on,  my  masters :  I  will  divert 
you,  my  lords,  no  longer. 

Beelzebub.  If  the  case  be  so  with  Mansoul  as 
Mr.  Profane  has  described  it  to  be,  it  will  be 
no  great  matter  what  day  we  assault  it ;  nor 
their  prayers  nor  their  power  will  do  them 
much  service. 

When  Beelzebub  had  ended  his  oration, 
then  Apollyon  did  begin.  My  opinion,  said 
he,  concerning  this  matter  is,  that  we  go  on 
fair  and  softly,  not  doing  things  in  a  hurry. 
Let  our  friends  in  Mansoul  go  on  still  to  pol- 
lute and  defile  it,  by  seeking  to  draw  it  yet 
more  into  sin,  for  there  is  nothing  like  sin  to 
devour  Mansoul.  If  this  be  done,  and  it  takes 
effect,  Mansoul  of  itself  will  leave  off  to  watch, 
to  petition,  or  any  thing  else  that  should  tend 
to  her  security  and  safety;  for  she  will  forget 
her  Emmanuel,  she  will  not  desire  his  com- 
pany ;  and  can  she  be  gotten  thus  to  live,  her 
Prince  will  not  come  to  her  in  haste.  Our 
trusty  friend,  Mr.  Carnal-security,  with  one  of 
his  tricks,  did  drive  him  out  of  the  town,  and 
why  may  not  my  Lord  Covetousness  and  my 
Lord  Lasciviousness,  by  what  they  may  do, 
keep  him  out  of  the  town?  And  this  I  will 
tell  you,  (not  because  you  know  it  not,)  that 
two  or  three  Diabolonians,  if  entertained  and 
countenanced  by  the  town  of  Mansoul,  will"  do 
more  to  the  keeping  of  Emmanuel  from  them, 
and  towards  making  of  the  town  of  Mansoul 
your  own,  than  can  an  army  of  a  legion  that 
should  be  sent  out  from  us  to  withstand  him. 

Let,  therefore,  this  first  project  that  our 


THE  HOLY   WAR. 


445 


friends  in  Man.soul  have  set  on  foot  be  strongly 
and  diligently  carried  yn  with  all  cunning  and 
craft  iniai^inable ;  and  let  them  send  contin- 
ually, under  one  puise  or  anotlier,  more  ami 
other  of  their  men  to  play  with  the  |)eo|»le  of 
Mansoul ;  and  llieii  perhaps  we  shall  not  need 
to  Im?  at  the  charge  of  making  a  war  upon 
them  ;  or  if  that  must  of  necessity  be  done,  yet 
the  more  Hinful  they  are,  the  less  able,  to  be 
sure,  they  will  be  to  resist  us,  and  then  the 
more  easily  we  shall  overcome  tiiem.  And 
besidis,  suppose  (and  that  is  the  wor.'^t  that 
can  be  sU]iposed)  that  Kmmanuel  should  come 
to  them  again,  why  nuiy  not  the  same  means, 
or  the  like,  drive  him  from  them  once  more? 
Vea,  why  may  he  not,  by  their  hijwe  into  that 
hin  airain,  be  driven  from  them  for  ever  for  the 
Bake  of  which  he  was  at  tlie  first  driven  from 
them  for  a  seiusoii  ?  And  if  this  should  happen, 
then  away  go  with  him  his  rams  and  his 
■ing<*,  his  captains,  his  soldiers,  and  he  leav- 
vih  MauMjul  naked  and  bare.  Yea,  will  not 
this  to»vn,  when  she  sees  herself  utterly  for- 
ijiken  "if  her  Prince,  of  her  own  ucconl  open 
her  gates  again  unto  you?  Hut  this  mu.>t  be 
done  by  time;  a  few  days  will  not  eflect  so 
great  a  work  jis  this. 

So  ?oon  as  Apollyon  had  made  an  end  of 
speaking,  Diubotus  bi-gan  to  blow  out  his  own 
malice  and  to  plead  his  own  cause;  and  lie 
Kiid  :  My  lords  and  powers  of  the  cave,  n>y  true 
and  trusty  friends,  I  have  with  much  impa- 
tience, as  lK*comes  me,  given  ear  to  your  hiug 
and  tedious  orations.  Hut  my  furious  gorge 
and  empty  paunch  so  lusteth  after  a  rej>os- 
session  of  my  famous  town  of  Mansoul  that, 
whatever  comes  on't,  I  can  wait  no  longer  to 
see  the  events  of  lingering  projects.  I  must, 
and  that  without  further  delay,  seek  by  all 
means  I  can  to  fill  my  insatiable  gulf  with  the 
soul  and  b«xly  of  the  town  of  .Mansoul.  There- 
fore lend  me  your  heaths,  your  hearts,  and  your 
help,  now  I  am  going  to  recover  my  town  of 
Man^o.d. 

When  the  lords  and  princes  of  the  pit  saw 
the  Ihiming  di-sire  that  wtts  in  I>ial»<>lus  to  de- 
tour the  miserable  town  «if  Mansoul,  they  Ie!"t 
off  to  raise  any  nu»re  objirtions,  but  consented 
to  lend  iiim  what  strength  they  could  ;  though, 
had  .\i>ollyon'8  advice  been  taken,  thry  had  far 
more  tearfully  distrcusetl  the  town  of  Mansiiul. 
Uut,  I  say,  they  were  willing  to  lend  him  what 
strength  they  could,  not  knowing  what  nei-«l 
they  might  have  of  him  when  they  should  en- 
gage for  thcmselvo*  as  he.  Wherefore  they 
fell  to  advising  about  the  ocxt  thing  propound* 


ed — to  wit,  what  soldiers  there  were,  ami  also 
how  many,  with  whom  Diab«iliLs  should  go 
against  the  town  of  Mansoul  to  take  it ;  and 
alter  S4»me  debate  it  wiLs  concluded,  according 
iLs  ill  the  letter  the  Diaboloiiians  had  suggest- 
ed, that  none  wits  more  fit  for  that  ex|KHlilion 
than  an  army  of  torriblo  DoubterM.  They 
therefore  concluded  to  send  against  Mansoul 
an  army  of  sturdy  Doubters.  The  mimWT 
thought  lit  to  be  employed  in  that  service  wad 
between  twenty  and  thirty  thousand.  Si,  thi  "l, 
the  rt^ult  of  that  great  council  of  those  high 
ami  mighty  loids  wilm,  that  Diabolus  slumld, 
even  now,  out  of  hand,  beat  up  his  drum  for* 
men  in  the  land  of  Doubting,  (which  land  licth  — 
upon  the  confim-s  of  the  |dace  called  Hell  galo- 
hill,) — for  men  that  might  be  employed  by 
him  against  the  miserable  town  of  .Miiii»oul. 
It  wiLS  also  conclu<l(<l  that  these  lords  them- 
selves shouhl  help  him  in  the  war,  ami  that 
they  would,  to  tiiat  end,  head  and  manage  his 
men.  So  they  drew  up  a  letter,  and  sent  it 
back  to  the  Diabolonians  that  lurked  in  Man- 
.soul,  and  that  waited  for  tlie  back  coming  of 
Mr.  Trofaiie,  to  signify  to  them  into  what 
uiethiMl  and  forwardnexs  they  at  present  had 
put  their  design  ;  the  contents  whereof  follow  : 

Prom  the  dttrl  ami  horrible  dumjrona  of  lltll^ 

Diabolui,  with  all  thf  tociciy  of  Ihe  princet  qf 

darlneM,  gentU  to  our  truiUy  ones  in  and  about 

the   trails  of  Ihe  loim  of  Mansoul,   now  im' 

jMitirnthj  icailing  for  our  r  h  aiwwrr 

to  their  venomous  and  m       _  us  desi'jn 

atjainst  the  town  of  Mansoul: 

Our  native  ones,  in  wliom  from  day  to  day 

we  boast,  and   in  whose  actions  all  the  year 

long  we  do  greatly  delight  our>«elvi-s!  we  re- 

ceiveil  your  welcome  because  highly  esteemed 

letter  at  tlie  haml  of  our  triisly  and  greatly 

beloveil,  the  old  gentleman  .Mr.  rrofane,  and 

do  give  you  to  understand  that  when  we  had 

broken  it  up,  and  had  read  the  contents  thereof, 

(to  your  amazing  memory  be  it  s|H)ken,)  our 

yawning,  holluw-lndlie*!    place  where  we  are 

nia<le  so  hideous  and  yelling  a  noise  for  joy 

that   the   nuiuntuins    that   stand   round  alxtut 

llell-gate-hill  had  like  to  have  Ix-en  shaken  to 

pieces  at  the  sound  thereof. 

We  could  ahn)  do  no  less  than  admire  your 
faithfulniiM  to  us,  with  the  greulnc!**  of  thai 
subtlety  that  now  hath  showitl  ii/i^lf  to  \fc  in 
your  heads  to  serve  iigni»i-t  tl><-  t<>»u  of  Man- 
wiul.     For  you  have  i  ••ni-id- 

leot  a  method  for  uur  j  iu>t  tluU 

rebelUotu  people  that  a  more  ctTcctual  canooi 


146 


BUNYAN'S  COMPLETE  WORKS. 


be  thoufrht  of  by  all  the  wits  of  hell.  The 
proposals  therefore  which  now  at  last  you  have 
Kent  U.S,  since  we  saw  them,  we  have  done  little 
else  but  highly  approve  and  admire  them. 

Nay,  we  shall,  to  encourage  you  in  the  pro- 
fundity of  your  craft,  let  you  know  that  at  a 
full  iLsscnibly  and  conclave  of  our  princes  and 
principalities  of  this  place  your  project  was 
discoursed  and  tossed  from  one  side  of  our  cave 
to  tlie  otlicr  by  their  mightinesses ;  but  a  better 
and,  as  was  by  themselves  judged,  a  more  fit 
and  jiropcr  way  by  all  their  wits  could  not  be 
invented  to  surprise,  take,  and  make  our  own 
'the  rebellious  town  of  Mansolil. 

Wherefore,  in  fine,  all  that  was  said  that 
varied  from  what  you  had  in  your  letter  pro- 
pounded fell  of  itself  to  the  ground,  and  yours 
only  was  stuck  to  by  Diabolus  the  prince;  yea, 
his  gaping  gorge  and  yawning  paunch  were 
on  fire  to  put  your  invention  into  execution. 

We  therefore  give  you  to  understand  that 
our  stout,  furious,  and  unmerciful  Diabolus  is 
raising  for  your  relief  and  the  ruin  of  the  re- 
bellious town  of  Mansoul  more  than  twenty 
thousand  Doubters  to  come  against  that  people. 
Tliey  are  all  stout  and  sturdy  men,  and  men 
that  of  old  have  been  accustomed  to  war.  I 
t>ay  he  is  doing  of  this  work  of  his  with  all  the 
speed  he  can,  for  his  heart  and  spirit  are  en- 
gaged in  it.  We  desire,  therefore,  that  as  you 
have  hitherto  stuck  to  us,  and  given  us  both 
advice  and  encouragement,  that  you  still  will 
prosecute  our  design ;  nor  shall  you  lose,  but 
be  gainers  thereby;  yea,  we  intend  to  make 
you  the  lords  of  Mansoul. 

One  tiling  may  not  by  any  means  be  omitted : 
that  is,  those  with  us  desire  that  everj'  one  of 
you  that  are  in  Mansoul  would  still  use  all 
your  power,  cunning,  and  skill,  with  delusive 
persuasions,  yet  to  draw  the  town  of  Mansoul 
into  more  sin  and  wickedness,  even  that  sin 
may  be  finished  and  bring  fortli  death. 

For  thus  it  is  concluded  with  us:  that  the 
more  vile,  sinful,  and  debauched  the  town  of 
Mansoul  is,  the  more  backward  will  be  their 
Emmanuel  to  come  to  their  help,  either  by 
presence  or  other  relief;  yea,  the  more  sinful, 
the  more  weak,  and  so  the  more  unable,  will 
they  be  to  make  resistance  when  we  shall  make 
our  a-ssault  ujion  them  to  swallow  them  up; 
yea,  they  may  cause  that  their  mighty  Shaddai 
himself  may  cast  them  out  of  his  protection, 
yea,  and  send  for  his  captains  and  soldiers 
home  with  his  slings  and  rams,  and  leave  them 
naked  and  bare ;  and  then  the  town  of  Man- 
soul will  of  itself  open  to  us,  and  fall  as  the 


fig  into  the  mouth  of  the  eater ;  yea,  to  bo  sure 
that  we  then  with  a  great  deal  of  ease  shall 
come  upon  her  and  overcome  her. 

As  to  the  time  of  our  coming  upon  Mansoul, 
we  as  yet  have  not  fully  resolved  upon  tliat, 
though  at  present  some  of  us  think  as  you  that 
a  market-day,  or  a  market-day  at  night,  will 
certainly  be  the  best.  However,  do  you  be 
ready,  and  when  you  shall  hear  our  roailig 
drum  without,  do  you  be  as  busy  to  make  il.e 
most  horrible  confusion  within.  So  ':haU 
IMansoul  certainly  be  distressed  before  and  be- 
hind, and  shall  not  know  which  way  to  betake 
herself  for  help.  My  Lord  Lucifer,  my  Lord 
Beelzebub,  my  Lord  Apollyon,  my  Lord  Le- 
gion, with  the  rest,  salute  you,  as  does  also  my 
Lord  Diabolus;  and  we  wish  both  you,  with 
all  that  you  do  or  shall  possess,  the  very  self- 
same fruit  and  success  for  their  doing  as  we  at 
present  enjoy  for  ours. 

From  our  dreadful  confines  in  the  most  fear- 
ful pit  we  salute  you,  and  so  do  those  many 
legions  here  with  us,  Avishing  you  may  be 
as  hellishly  prosperous  as  we  desire  to  be 
ourselves.  By  the  letter-carrier,  Mr.  Pro- 
fane. 

Then  Mr.  Profane  addressed  himself  for  his 
return  to  Mansoul  with  his  errand  from  the 
horrible  pit  to  the  Diabolouians  that  dwelt  in 
that  town.  So  he  came  up  the  staii-s  from  the 
deep  to  the  mouth  of  the  cave  where  Cerberua 
was.  Now  when  Cerberus  saw  him,  he  asked 
how  matters  went  below  about  and  against  the 
town  of  Mansoul. 

Profane.  Things  go  as  well  as  we  can  expect. 
The  letter  that  I  carried  thither  was  highly  ap- 
proved and  well  liked  by  all  my  lords,  and  I 
am  returning  to  tell  our  Diabolouians  so.  I 
have  an  answer  to  it  here  in  my  bosom  that  I 
am  sure  will  make  our  masters  that  sent  me 
glad;  for  the  contents  thereof  are  to  encourage 
them  to  pursue  their  design  to  the  utmost,  and 
to  be  ready  also  to  fall  on  within  when  tliey 
shall  see  my  Lord  Diabolus  beleaguering  the 
town  of  Mansoul. 

Cerberus.  But  does  he  intend  to  go  against 
them  himself? 

Profane.  Does  he!  Ay,  and  he  will  take 
along  with  him  more  than  twenty  thousand, 
all  sturdy  Doubters  and  men  of  war — picked 
men  from  the  land  of  Doubting — to  serve  him 
in  the  expedition. 

Then  was  Cerberus  glad,  and  said,  And  are 
there  such  brave  preparations  a-making  to 
go  against  the  miserable  town  of  Mansoul? 


THE  HOLY    ir.J/J. 


447 


U'liuld  I  niiglit  be  put  at  the  hoa<l  of  a  thuu- 
Band  of  thtiii,  tluit  I  might  also  show  my  vahjiir 
against  the  famous  town  of  Mausoul ! 

J'to/itiie.  Yourwi>h  may  eo»»e  to  pass;  you 
look  like  one  that  has  mettle  enough,  ami  my 
lord  will  have  with  him  those  that  are  vnlinnt 
and  stout.     IJut  my  business  re<juires  hiuste. 

Cerbn-u!*.  Ay,  so  it  does.  Speed  thee  to  the 
town  of  Mansoul  with  all  the  deepest  misehiefs 
that  this  place  can  alVord  thee.  An<l  when 
tliou  shalt  rome  to  the  house  of  Mr.  Mi«.chief, 
till*  place  where  the  l>iabolonians  meet  to  plot, 
tell  them  that  LVrberud  doth  wish  them  hi.4 
Borvice,  and  that  if  he  may  lie  will  with  the 
army  c«>me  up  against  the  famous  town  f)f 
Mansoul. 

Projaitr.  That  I  will.  And  I  know  that  my 
lortls  that  are  tliere  will  be  glad  to  hear  it  and 
to  see  you  also. 

So  after  a  few  more  of  such  kind  of  compli 
meuta,  Mr.  I'rofane  took  leave  of  his  friend 
Cerberus,  and  Cerberus  again,  with  a  thousand 
of  their  i»it-wishes,  bid  him  Iniste  wi'h  all 
iipeetl  to  his  masters;  the  which  when  he  had 
heard  he  made  obeisance,  and  began  to  gather 
up  his  heels  to  run. 

TluLs  therefore  he  returned  and  came  to 
Mansoul,  and  going  a.s  afore  to  the  house  of 
Mr.  Mischief,  there  he  found  the  Diabolonians 
a-s-scmbkHl  and  waiting  for  his  return.  Now, 
when  he  w:ls  come  and  lunl  presented  himself, 
he  deliveri"*!  to  them  his  letter,  and  adjoinol 
thi."»  compliment  to  them  therewith:  "My 
lortls,  from  the  confuu»s  of  the  pit  the  high 
and  mighty  principalities  and  powers  of  the 
den  Siilute  you  here,  the  true  Dialxdonians  of 
the  town  of  Mansoul;  wishing  you  always  the 
most  proper  of  their  bene<lic;iMns  for  the  great 
service,  high  attempts,  ami  brave  achievementit 
that  you  have  put  younM.'lves  u|)on  for  the  rc- 
Btorijig  to  our  prince  Diabolus  the  famous  town 
of  Mansoul." 

This  wa-s  therefore  the  present  state  of  the 
miserable  town  of  Manr><>ul;  she  had  offended 
her  Trince,  and  he  w;us  gone;  she  had  encour- 
aged the  powers  of  hell,  by  her  fo<»lishnesw,  to 
como  agaiiutt  her  to  w.>ck  her  utter  destruc- 
tion. 

True,  the  town  of  Mansoul  wjlh  <M>n)ewhat 
made  sensible  «>f  her  sin,  but  the  I)ialM>l<>nians 
were  gotten  into  her  Ixiwels;  she  cri"-*!,  but 
Emmanuel  was  gone,  nnd  her  cries  did  not 
f'teh  him  OA  yet  again.     Ikrsitli-s,  she  knew  not 

lethcr  ever  or  never  ho  wnuM  return  and 
come  to  his  Mansoul  again;  nor«!id  thry  know 
thepowcr  an  1  inJustr}*  of  the  enemy,  nor  how 


forward  they  were  to  put  in  execution  that  plot 
of  lu'll  that  they  hiul  devisi>d  against  her. 

They  did  indetil  still  send  petition  after  pe- 
tition to  the  IVince.  but  he  answere«l  all  with 
silence.  They  ditl  neglect  reformation,  and 
that  wa.-!  as  Diaboltm  would  liave  it;  for  he 
knew  if  they  regardnl  iniijuity  in  thtir  heart 
their  King  wouhl  not  hear  their  prayer;  lhe» 
therefore  still  grew  weaker  nnd  weaker,  oiid 
were  !is  a  rolling  thing  In-fore  the  whirlwind. 
They  crie<l  to  their  King  for  help,  and  laid 
Diabolonians  in  their  IxMonis.  What  tlicro» 
fore  should  a  King  do  to  them?  Yea,  \\\tr% 
8eeme«l  now  to  be  a  mi.xture  in  Mansoul;  the 
Diabolonians  and  the  Mansoulians  wouM  wall 
the  streets  together.  Yea,  they  began  to  seek 
their  peace,  for  they  thought  that  since  the 
.sickness  had  been  so  mortal  in  Man.soul,  it  waa 
in  vain  to  go  to  handy-gripes  with  thorn.  Kc- 
.sidi's,  the  weakness  of  Mansoul  was  the 
strength  of  their  enemies,  and  the  sins  of 
Mansoul  the  advantage  of  the  Diabolonians. 
The  foes  of  Mansoid  also  now  began  to  promise 
themselves  the  town  for  a  possession  ;  there  w:is 
no  great  diirercncc  now  betwixt  Mansoul iaiu 
and  I)i.d)oloninns;  both  seemed  to  be  mostcni 
of  Mansoul.  Yea,  the  Diabolonians  increased 
and  grew,  but  the  town  of  Man.soul  diminished 
greatly.  There  was  more  than  eleven  thou- 
S4ind  <if  n>en,  women,  and  children  that  diwl  by 
the  sickness  in  Mansoul. 

Hut  now,  IIS  Shaddai  would  have  it,  there 
was  one  whose  name  was  Mr.  Tni'-well,  a  great 
lover  of  the  people  of  Mansoul ;  and  he,  aa 
his  manner  wtus,  did  go  listening  up  and  down 
in  Mansoul,  to  see  and  to  hear,  if  at  any  time 
he  might,  whether  there  was  any  d«>sign  against 
it  or  no.  For  he  was  always  a  jealous  man, 
and  feared  some  nnschief  nonietimes  would 
befall  it,  either  from  the  Diabolonians  within  or 
from  some  jKiwer  without.  Now  upon  a  time 
it  s<j  happened,  as  Mr.  l*r)*-wHl  went  listening 
here  and  there,  that  he  lighted  upon  a  place 
calletl  Vile-hill  in  Mansoul,  where  Diabolo- 
nians usihI  to  meet;  so,  hearing  a  muttering 
(you  must  know  that  it  was  in  the  night, ,>  he 
softly  drew  near  to  hear;  nor  had  he  atnod 
long  un«h'r  the  house-end,  (for  there  st^xxl  a 
house  there,)  but  he  heanl  one  ronfidi-ntly  af- 
firm that  it  was  not  or  would  ii'  '  l>c- 
f«»re  Dialxjlus  should  p<»<^m->.h  bin  ,  at 
Mansoul,  and  that  then  the  Di  .  lid 
intend  to  put  all  Mansoulians  •  rd, 
and  would  kill  nnd  di<«>troy  the  King's  rapiaioa 
and  drive  all  his  soldier*  out  of  the  town. 

He  said,  moreover,  that  he  knew  there  wer* 


448 


BUNYAN'S  COMPLETE   WORKS. 


about  twenty  thousand  figbting  men  prepared 
by  Diabolus  for  the  accomplishing  of  this  de- 
Bi<rn  :  and  that  it  would  not  be  months  before 
th'c-y  all  should  see  it.  When  Mr,  Pry-well 
had'  heard  this  story,  he  did  quickly  believe  it 
was  true ;  wherefore  he  went  forthwith  to  my 
lord  mayor's  house  and  acquainted  him  there- 
with ;  who,  sending  for  the  subordinate 
preacher,  brake  tlie  business  to  him,  and  be  as 
soon  gave  the  alarm  to  the  town,  for  be  was 
now  the  chief  preacher  in  Mansoul,  because  as 
yet  my  lord  secretary  was  ill  at  ease.  And 
this  was  the  way  that  the  subordinate  preacher 
did  take  to  alarn)  the  town  therewith :  The  same 
hour  he  caused  the  lecture-bell  to  be  rung; 
80  the  people  came  together;  he  gave  them 
then  a  short  exhortation  to  watchfulness,  and 
made  Mr.  Pry-well's  news  the  argument  there- 
of. For,  said  he,  an  horrible  plot  is  contrived 
against  Mansoul,  even  to  massacre  us  all  in  a 
day ;  nor  is  this  story  to  be  slighted,  for  Mr. 
Pry-well  is  the  author  thereof.  Mr.  Pry-well 
w:is  always  a  lover  of  Mansoul,  a  sober  and 
judicious  man,  a  man  that  is  no  tattler,  no 
raiser  of  false  reports,  but  one  that  loves  to 
look  into  the  bottom  of  matters,  and  talks 
nothing  of  news  but  by  very  solid  arguments. 

I  will  call  him,  and  you  shall  bear  him 
your  ownselves.  So  he  called  him,  and  he 
came  and  told  his  tale  so  punctually,  and  af- 
firmed its  truth  with  such  ample  grounds,  that 
Mansoul  fell  presently  under  a  conviction  of 
the  truth  of  what  be  said.  The  preacher  also 
backed  him,  saying,  "  Sirs,  it  is  not  irrational 
for  us  to  believe  it,  for  we  have  provoked 
Shaddai  to  anger  and  have  sinned  Emmanuel 
out  of  the  town.  We  have  had  too  much  cor- 
respondence with  Diabolonians,  and  have  for- 
saken our  former  mercies ;  no  marvel  then  if 
the  enemy  both  within  and  without  should 
design  and  plot  our  ruin ;  and  what  time  like 
this  to  do  it  ?  The  sickness  is  now  in  the  town, 
and  we  have  been  made  weak  thereby.  Many 
a  good-meaning  man  is  dead,  and  the  Diabolo- 
nians of  late  grow  stronger  and  stronger. 

"  Besides,"  quoth  the  subordinate  preacher, 
"  I  have  received  from  this  good  truth-teller 
this  one  inkling  further,  that  he  understood 
by  those  that  he  overheard  that  several  letters 
have  lately  passed  between  the  furies  and  the 
Diabolonians  in  order  to  our  destruction." 
Wiicn  Mansoul  heard  all  this,  and  not  being 
able  to  gainsay  it,  they  lifted  up  their  voice 
and  wept.  j\Ir.  Pry-well  also,  in  the  presence 
of  the  townsmen,  confirmed  all  that  their  sub- 
ordinate preacher  had  said.     W^herefore  they 


now  set  afresh  to  bewail  their  folly,  and  to  a 
doubling  of  petitions  to  Shaddai  and  his  Sou. 
They  also  brake  the  business  to  the  captains, 
high  commanders,  and  men  of  war  in  the  town 
of  Mansoul,  entreating  them  to  use  the  means 
to  be  strong  and  to  take  good  courage,  and 
that  they  would  look  after  their  harness  and 
make  themselves  ready  to  give  Diabolus  bat- 
tle by  night  and  by  day,  should  he  come,  as 
they  were  informed  he  would,  to  beleaguer  '  be 
town  of  Mansoul. 

W^hen  the  captains  heard  this,  they  being 
always  true  lovers  of  the  town  of  Mansoul, 
what  do  they  but  like  so  many  Samsons  they 
shake  themselves,  and  come  together  to  consult 
and  contrive  how  to  defeat  those  bold  and 
hellish  contrivances  that  were  upon  the  wheel, 
by  the  means  of  Diabolus  and  bis  friends, 
against  the  now  sickly,  weakly,  and  much  im- 
poverished town  of  Mansoul ;  and  they  agreed 
upon  the  following  particulars : 

1.  That  the  gates  of  Mansoul  should  be  kept 
shut  and  made  fast  with  bars  and  locks  ;  and 
that  all  persons  that  went  out  or  came  in 
should  be  very  strictly  examined  by  the  cap- 
tains of  the  guards,  to  the  end,  said  they,  that 
those  that  are  managers  of  the  plot  among  us 
may,  either  coming  or  going,  be  taken,  and 
that  we  may  also  find  out  who  are  the  great 
contrivers,  amongst  us.  of  our  ruin. 

2.  The  next  thing  was,  that  a  strict  search 
should  be  made  for  all  kinds  of  Diabolonians 
throughout  the  whole  town  of  Mansoul,  and 
that  every  man's  house  fi'om  top  to  bottom 
should  be  looked  into,  and  that,  too,  house  by 
house,  that  if  possible  a  further  discovery 
might  be  made  of  all  such  among  them  as  had 
a  hand  in  these  designs. 

3.  It  was  further  concluded  upon  that  where- 
soever or  with  whomsoever  any  of  the  Diabo- 
lonians were  found,  that  even  those  of  the 
town  of  Mansoul  that  had  given  them  house 
and  harbour  should  to  their  shame  and  the 
warning  of  others  make  penance  in  the  open 
place. 

4.  It  was  moreover  resolved  by  the  famous 
town  of  Mansoul  that  a  public  fast  and  a  day 
of  humiliation  should  be  kept  throughout  the 
whole  corporation,  to  tlie  justifying  of  their 
Prince,  the  abasing  of  themselves  before  him 
for  their  transgressions  against  him  and  against 
Shaddai  bis  Father.  It  was  further  resolved 
that  all  such  in  Mansoul  as  did  not  that  day 
endeavour  to  keep  that  fast  and  to  bumble 
themselves  for  their  faults,  but  should  mind 
their  worldly  employs  or  be  found  wandering 


riii:  iioLV   w\n. 


449 


up  and  down  the  «trect.H,  should  be  takt-n  for 
Dialxtl'iniaiis,  und  .should  sutlt-r  >vs  Diaholo- 
iiiau-*  Tor  sucli  their  wirkt-d  doings. 

;"».  It  was  lurthtT  concluded  tiii-n  that  with 
what  spec-d  and  with  what  wurnitii  of  mind 
they  could  llicy  w«iuUl  renew  their  huniil- 
iution  lor  sin,  und  their  petition:!  to  Shaddai 
lor  liilp;  th>'y  also  renjilvetl  to  send  tidini;H  to 
the  e«.url  of  uti   that   Mr.   I'ry-well   hail  told 

tllCIII. 

li.  It  was  also  determined  that  thanks  should 
he  given  by  the  town  of  Mansoul  to  .Mr.  I'r)'- 
well  for  his  diligent  seeking  of  the  welfare  of 
their  town;  and  further,  forasmuch  as  he  was 
naturally  inclined  to  seek  their  good  and  also 
to  undermine  their  foes,  they  gav«'  him  a  con>- 
missif>n  of  scojitmaster-general,  lor  the  good 
of  the  town  «>f  .Mansoul. 

When  the  corporation,  with  their  capt;iins, 
had  thus  c«>nclu«led,  thoy  did  an  they  had 
said:  they  shut  up  their  gates;  they  made 
for  l)ialH>|onians  strict  search;  they  maile 
thi»sc  with  wlM»m  any  were  found  to  do  pen- 
ance in  the  open  place;  they  kept  their  fast 
atid  rencwtnl  their  i>etitions  to  their  Prince; 
arid  .Mr.  IVy-well  managed  his  charge  an«l  the 
trust  that  .Mansoul  had  put  in  his  hands  with 
great  ctniscience  and  gtxnl  fidelity;  for  he  gave 
himself  wholly  up  to  his  employ,  and  that  not 
only  withiti  the  town,  but  he  went  out  to  pry, 
to  see.  and  to  hear. 

And  not  many  ilays  after  he  proviiled  for 
his  journey  and  went  towards  Ilell-gate-hill, 
into  the  country  where  the  Doubters  were, 
where  he  heard  of  all  that  had  been  talked  of 
in  .Mansoul,  and  he  perceived  also  that  Diab- 
olus  was  almost  ready  for  his  march,  Ac;  so 
he  came  back  with  speed,  and  culling  the  cap- 
tains unit  elders  of  Mansoul  together,  he  told 
them  where  he  had  been,  what  he  had  heard, 
and  what  he  haid  seen. 

I'urticularly  he  told  them  that  DialMjJus 
was  almost  ready  f<>r  his  march,  and  that  he 
had  nade  <ild  Mr.  Incredulity,  that  once 
t;raki  priton  in  .Mansoul,  the  general  of  his 
army  .  that  the  army  consist<il  all  of  I><iubt- 
ere,  and  that  their  numl>er  was  above  twenty 
thousand.  He  told,  moreover,  that  Diabolujt 
did  intend  to  bring  with  him  the  chief  prince* 
of  the  infernal  pit,  and  that  he  would  make 
Uicm  chief  captains  over  his  iKmbter^.  He 
told  them,  moreover,  that  it  wa*  certainly 
true  that  s4-veral  of  the  black  den  would,  with 
I)ial>olus.  ride  ruformadeM  to  reduce  the  town 
of  Mans4>ul  to  the  obedience  of  Dial)oltui 
their  prince. 
3» 


lie  said,  moreover,  that  he  under-.icKKl  by 
the  iKiubters,  among  whonj  he  had  Ijeen 
that  the  reason  why  old  Incredulity  was  made 
general  of  the  whole  army  was  beeauoe  none 
truer  than  lie  to  the  tyrant,  and  becau»e  he 
had  an  implacable  npite  agatnsl  the  welfare 
«»f  the  town  <^f  Mansoul.  Ilesith^.  huid  he. 
he  remembers  the  allronis  that  .ManM>ul  hu 
given,  and  he  is  ri>solved  to  be  revengi-l  oi 
them. 

Hut  the  black  princes  shall  be  made  l.igh 
commatulers,  only  Incrinlulity  ithall  be  ovw 
them  all,  becuu.sc  (which  I  had  alm<»t  UttftA) 
he  can  more  easily  and  more  dextr.>U'<ly  b»> 
leaguer  the  town  of  Mansoul  than  can  any  of 
the  princes  besid«-s. 

N<iw,  when  the  captains  of  Mah»oul,  witli 
the  ehlcrs  of  the  town,  had  heard  the  tidinf^ 
that  .Mr.  I'ry-well  brought,  they  thought  it 
expedient,  without  further  delay,  to  jtut  into 
execution  the  laws  against  the  I>ialH>loniaiM 
which  their  IVince  had  made  an«l  given  them 
in  comiinindment  to  mamige  again»t  them. 
Wherefore,  forthwith  a  diligent  and  inipartial 
search  wa.H  made  in  all  hou.^es  in  Mansoul  fui 
all  and  nil  manner  of  I)i^ibolonians.  Now,  in 
the  house  of  .Mr.  .Mind  and  in  the  house  of  the 
great  Lord  Will-be-will  were  two  PiaUtlo- 
nians  found.  In  Mr.  Mind's  house  was  one 
Lord  L'ovetousncHs  found,  but  he  haci  ehanftod 
his  name  to  I'rudent-thrifty.  In  my  lA>rd 
Will-be-will's  house  one  l^asi-iviousness  WM 
found,  but  he  had  changed  hiM  name  to  Harm- 
less-mirth. Thi-se  two  the  captains  and  elders 
of  the  town  of  Mansoul  tcMtk,  and  committed 
them  to  tlie  custody  of  Mr.  True-man  the 
jailer;  and  this  man  handled  them  so  oeverely, 
and  loadeil  them  so  well  with  irons,  that  in 
time  they  fell  into  a  very  dii-p  consumption 
and  died  in  the  prison-house;  their  niastem 
also,  acconling  to  the  agreement  of  the  cap- 
tains and  elden«,  were  brought  to  do  |K-nnnc« 
in  the  open  place,  to  their  shame  ami  m 
a  warning  to  the  rest  of  the  town  <if  .Maii-toul. 

Now  this  wa.s  the  manner  of  pinanic  in 
thfwc  days:  The  iK-rsons  oHemling,  h  ing 
made  Honsiblc  of  the  evil  of  their  doing*, 
were  enjoimnl  ojwn  confession  of  their  fault* 
and  a  strict  amendment  of  their  lives. 

After  this  the  captains  and  eldt-rs  <>f  .Mnn- 
soul  sought  yet  to  fnul  out  more  l>iii)H>|iiiitiin« 
wher<»ver  they  lurke^l,  whether  in  •iio^.eavra 
holen,  TaultM.  or  where  eUe  they  i-ould,  in  or 
ab<iut  the  wall  or  the  town  of  .Man«»ul.  But 
though  they  could  plainly  s*v  their  f«"»ting, 
Rud  wo  follow  thcD)  by  their  track  and  nmell 


UrXYAyS  COMPLETE    WORKS. 


450 

to  their  holds  even  to  the  mouths  of  their 
caves  and  den^  vet  take  and  do  justice  upon 
them  thev  could  not,  their  ways  were  so 
crooked,  their  holds  so  strong,  and  they  so 
quick  to  take  sanctuary  there. 

But  Mans'jul  ruled  now  with  so  stiff  an 
hand  over  the  Diabolonians  .that  were  left 
that  they  were  glad  to  shrink  into  corners. 
Time  waL  when  they  durst  walk  openly  and 
iu  tlie  day,  but  now  they  were  forced  to  em- 
brace privacy  and  in  the  night.  Time  was 
when  a  Mansoulian  was  their  companion, 
but  now  they  counted  them  deadly  enemies. 
This  good  change  did  Mr.  Pry-well's  intel- 
ligence make  in  the  famous  town   of  Man- 

BOUl. 

Bv  tliis  time  Diabolus  had  finished  his 
army,  which  he  intended  to  bring  with  him 
for  the  ruin  of  Mansoul,  and  had  set  over  them 
captains  and  other  field-officers  such  as  liked 
his  furious  stomach  best;  himself  was  lord 
paramount,  and  Incredulity  was  general  of  his 
army.  Their  highest  captains  shall  be  named 
afterwards,  but  now  for  their  officers,  colours, 
and  escutcheons : 

1.  Their  first  captain  was  Captain  Rage:  he 
was  captain  over  the  Election-doubters;  his 
were  red  colours,  his  standard-bearer  was  Mr. 
Destructive,  and  the  great  red  dragon  he  had 
for  his  escutcheon. 

2.  The  second  captain  was  Captain  Fury : 
he  was  captain  over  the  Vocation-doubters ; 
his  standard-bearer  was  Mr.  Darkness,  his 
colours  were  those  that  were  pale,  and  he  had 
for  his  escutcheon  the  fiery  flying  serpent. 

3.  The  third  captain  was  Captain  Damna- 
tion :  he  was  captain  over  the  Grace-doubters ; 
his  were  the  red  colours,  Mr.  No-life  bore 
them,  and  he  had  for  his  escutcheon  the  black 
den. 

4.  The  fourth  captain  was  Captain  Insati- 
able: he  was  captain  over  the  Faith-doubters; 
his  were  the  red  colours,  Mr.  Devourer  bore 
thorn,  and  he  hal  for  an  escutcheon  the  yawn- 

,iig  jaws. 

o.  The  fifth  captain  was  Captain  Brimstone: 
he  wa'j  caj^tain  over  the  Perseverance-doubt- 
ers ;  liis  also  were  the  red  colours,  Mr.  Burning 
bore  them,  and  his  escutcheon  was  the  blue 
and  stinking  flame. 

6.  Tlio  sixth  captain  was  Captain  Torment: 
he  was  captain  over  the  liesurrection-doubt- 
ers;  his  colours  were  those  that  were  pale,  Mr. 
<inaw  wa.s  his  standard-bearer,  and  he  had  the 
black  worm  for  his  escutcheon. 

7.  The  seventh  caj  •\in    was  Captain    No- 


ease  :  he  was  captain  over  the  Salvation-doubt- 
ers; his  were  the  red  colours,  Mr.  Restless 
bore  them,  and  his  escutcheon  was  the  ghastly 
picture  of  death. 

8.  The  eighth  captain  was  the  Captain  Sep- 
ulchre :  he  wa-s  captain  over  the  Glory-doubt- 
ers ;  his  also  were  the  pale  colours,  Mr.  Cor- 
ruption was  his  standard-bearer,  and  he  had 
for  his  escutcheon  a  skull  and  dead  men's 
bones. 

9.  The  ninth  captain  was  Captain  Past- 
hope  :  he  was  captain  of  those  that  are  called 
the  Felicity-doubters ;  his  standard-bearer  was 
Mr.  Despair,  his  also  were  the  red  colours,  and 
his  escutcheon  was  the  hot-iron  and  the  hard 
heart. 

These  were  his  captains,  and  these  were  their 
forces,  these  were  their  ancients,  these  were 
their  colours,  and  these  were  their  escutcheons. 
Now  over  these  did  the  great  Diabolus  make 
superior  captains,  and  they  were  in  number 
seven ;  as  namely,  the  Lord  Beelzebub,  the  Lord 
Lucifer,  the  Lord  Legion,  the  Lord  Apollyon, 
the  Lord  Python,  the  Lord  Cerberus,  and  Lord 
Belial ;  these  seven  he  set  over  the  captains, 
and  Incredulity  was  lord  general  and  Diabolu* 
was  king. 

The  reformades  also,  such  as  were  like  them- 
selves, were  made  some  of  them  captains  of 
hundreds,  and  some  of  them  captains  of  more; 
and  thus  was  the  army  of  Incredulity  com- 
pleted. 

So  they  set  out  at  Hell-gate-hill,  (for  there 
they  had  their  rendezvous,)  from  whence  they 
came  with  a  straight  course  upon  their  march 
toward  the  town  of  Mansoul.  Now,  as  was 
hinted  before,  the  town  had,  as  Shaddai  would 
have  it,  received  from  the  mouth  of  Mr.  Pry- 
well  the  alarm  of  their  coming  before.  Where- 
fore they  set  a  strong  watch  at  the  gates,  and 
had  also  doubled  their  guards ;  they  also 
mounted  their  slings  in  good  places,  where 
they  might  conveniently  cast  out  their  great 
-stones  to  the  annoyance  of  the  furious  enemy. 

Nor  could  those  Diabolonians  that  were  in 
the  town  do  that  hurt  as  was  designed  they 
should,  for  Mansoul  was  now  awake.  But, 
alas,  poor  people  !  they  were  sorely  atfrighte  1 
at  the  first  appearance  of  their  foes,  and  at 
their  sitting  down  before  the  town,  especially 
w'hen  they  heard  the  roaring  of  their  drum. 
This,  to  speak  truth,  was  amazingly  hideous  to 
hear:  it  frighted  all  men  seven  miles  round 
if  they  were  but  awake  and  heard  it.  The 
streaming  of  their  colours  was  also  terrible  and 
dejecting  to  behold. 


Tin:   llnl.Y    WAR. 


When  Diabolus  was  come  up  apuin.st  the 
town,  lirst  ho  iiuuli'  his  a|ipri)uc-h  to  Eiir-giito, 
and  gave  it  a  furious  assault,  supposing',  as  it 
acviiis,  tiiut  hid  friends  in  Mansoul  hud  been 
ready  to  do  the  work  witliiii,  but  caro  Wiis 
taken  of  that  before  by  the  vigihincc  of  tlie 
oiptains.  Wherefore,  uiis-sini;  of  the  help  tliat 
ill  expeeted  from  them,  and  finding  lii.s  army 
warmly  attaeked  willi  the  stone.s  that  tlie 
Hlin;;ers  did  sling,  (for  that  I  will  say  ft»r  the 
captains,  that,  eonsidering  the  weakness  tliat 
yet  w:w  ii|M)n  them  by  reason  of  the  long  sick- 
ness that  had  annoyed  tlie  town  of  Mansoul, 
they  *lid  gallantly  behave  themselves,)  he  was 
foreed  to  make  sonie  retreat  from  Mansout, 
and  to  entreneh  himself  and  his  nun  in  the 
field,  without  the  rea<-h  of  the  slingH  of  the 
t«»wn. 

Now,  having  entrenched  himself,  he  did  cast 
up  four  mounts  before  the  town;  the  first  he 
called  .Mount  Diabolus,  putting  his  own  name 
thereon,  the  more  to  all'right  the  town  of  Man- 
soul;  the  other  three  he  railed  thus— Mdimt 
Alet'to,  Mount  Megara,  and  Mount  Tisiphane, 
for  these  are  the  names  of  the  dreadful  furies 
of  hell.  Thus  he  began  to  play  his  game  with 
Mansoul,  and  to  serve  it  as  d<»th  the  lion  his 
prey,  even  to  make  it  fall  before  his  terror. 
Uut.  JUS  I  said,  the  captains  and  soldiers  resisted 
no  stoutly,  and  did  so  much  execution  with 
their  sloni^s,  that  they  made  him,  though 
against  stomach,  to  retreat ;  wherefore  Man- 
Boul  tiegnn  to  take  courage. 

Now  u|K)n  Mount  Dialxdus,  which  was 
raised  «in  the  north  side  of  the  town,  there  did 
the  tynint  set  up  his  stamlard,  and  a  fearful 
thing  it  wjLS  to  Ix'hold  ;  for  he  had  wrought  in 
it  by  devilish  art,  after  the  manner  of  an  e«- 
eutcheon,  a  (laming  flame  fearful  to  behold, 
and  the  picture  of  Mansoul  burning  in  it. 

When  Dialx^lus  had  thus  done,  he  com- 
mande<l  that  his  <lrummcr  should  every  night 
approach  the  walls  of  the  town  of  Mansoul 
and  IxNit  a  parley  ;  the  command  wits  to  do  it 
at  nights,  for  in  daytime  they  annoyitl  him 
with  their  slings;  for  the  tyrant  said  that  he 
had  a  mind  to  parley  with  the  now  trembling 
town  of  Mansoul ;  and  he  commandi'«l  that  the 
drum  should  beat  ever>-  night,  that  through 
wearines,H  they  might  at  Ixst  tif  p<«s.^il>ly  at  the 
firwt  they  were  unwilling  yt-t )  hv  forced  to  do 
it. 

So  thifl  dnimmcr  diil  a.s  commaiide<l;  he 
aro«»e  and  did  boat  his  drum.  Hut  whm  hi* 
drum  dill  go,  if  one  looketl  towanis  the  town 
of  Mansoul.  beh»  Id  darkncM  and  sorrow,  and 


451 


the  light  wasMl^^i^iii  the  heaven  t^vreoC 
No  nois«'  was  eve^Jaftl  ni>'.ii  -nrtj»  more  ter^ 
rible,  except  the  vol  hii   wlun   ha 

Hpeaketh.  Uut  how  d...  .;..,,..;  tremble !  It 
now  looked  for  nothing  but  forthwith  to  b« 
swalloWfd  up. 

When  this  drummer  had  beat^-n  for  a  parley, 
he  made  this  s|K>eeh  to  .Mansoul:  .My  mast** 
has  bid  me  tell  you  that  if  you  will  willinglj 
submit  you  shall  have  the  g<Mx|  of  the  eartU, 
but  if  you  shall  be  stnblM>rn  he  is  reHolrotl  to 
take  you  by  fi.rce.  Hut  by  that  the  fugitire 
ha«l  done  beating  of  his  drum  tin-  p«MipU.  of 
Manscml  ha<l  belakea  thrmm-lvw  Wt  the  cap- 
tains that  were  in  the  castle;  so  that  thero 
I  was  none  to  regard  nor  to  give  this  drummer 
I  an  answer;  so  he  proeeeiie<l  no  further  that 
night,  but  returned  again  to  his  nutster  to  tke 
camp. 

When  Diabolus  saw  that  by  drumming  he 
coultt  not  work  out  Mansoul  to  his  will,  the 
next  night  he  sendi-th  his  drumm<r  without 
his  drum,  still  to  let  the  townsmen  know  that 
he  had  a  mind  to  parley  with  them.  Hut 
when  all  came  to  all,  his  parley  was  turneil 
into  a  summons  to  the  town  to  deliver  up 
themselves;  but  they  gave  him  neitlu-r  heed 
nor  hearing,  for  they  remembfre«l  what  at  (\nX 
it  cost  them  to  hear  him  a  few  words. 

The  next  night  he  sends  again,  and  then 
who  should  be  his  nu-sscnger  to  .Mansoul  but 
the  terrible  Qiptain  Sepulchre;  so  Cajitaia 
Sepulchre  came  up  to  the  walls  of  Matutoul 
and  nuule  this  oration  to  the  town : 

"()  ye  inhabitants  of  the  rebellious  town  of 
Mansoul!  I  summon  you,  in  the  name  of  the 
prince  Diabolus,  that  without  any  more  ado 
you  .set  open  the  gates  of  your  town  and  admit 
the  great  lortl  to'  come  in.  Hut  if  you  shall 
still  rebel,  when  we  have  taken  to  us  the  town 
by  force  we  will  swalhiw  you  up  a.s  the  gravn. 
Wherefore  if  you  will  hearken  to  my  summcnt, 
say  so,  and  if  not,  then  let  nu-  know. 

"The  reason  of  this  my  suipmons  (quoth  he) 
is  for  that  my  lonl  is  your  uniloubted  jirince 
and  lonl,  as  you  yourwelvesi  have  formerly 
ownvd.  Nor  shall  that  assault  that  w  is  givc» 
to  my  lord  when  Kmmanuel  <lealt  v>  di-«hou- 
ourubly  by  him  prevail  with  him  lo  liwe  hU 
right  and  to  forbear  to  attempt  to  nntiver  bia 
own.  Consider  then,  O  Mans4iul!  with  thy- 
Nflf ;  wilt  thou  show  thyself  |»»-nei-nblp  or  noT 
If  thou  shall  quietly  yield  up  thys^'lf,  then  our 
old  friendship  shall  lie  reni'WixJ ;  but  if  iboa 
shalt  yet  n-fux-  ami  relwd,  then  i-xitvct  aothiog 
but  fire  anil  ^word." 


452 


BUNYAN'S  COMPLETE  WORKS. 


When  the  languishing  town  of  Mansoul  had 
heard  this  sumnioner  arid  his  summons,  they 
were  yet  more  put  to  their  dumps,  but  made 
the  captain  no  answer  at  all ;  so  away  he  went 
as  he  came. 

But  after  some  consultation  among  them- 
Belvi-s,  as  also  with  i?ome  of  their  captains,  they 
«I)plied  themselves  afresh  to  the  lord  secretary 
for  counsel  and  advice  from  him,  for  this  lord 
aecrt'tary  was  their  chief  preacher,  (as  also  is 
mentioned  some  pages  before,)  only  now  he 
was  ill  at  ease ;  and  of  him  they  begged  favour 
in  these  two  or  three  things: 

1.  That  he  would  look  comfortably  upon 
them,  and  not  keep  himself  so  much  retired 
from  them  as  formerly.  Also  that  he  would 
be  prevailed  with  to  give  them  a  hearing  while 
they  should  make  known  their  miserable  con- 
dition to  him.  But  to  this  he  told  them,  as 
before,  that  .as  yet  he  was  but  ill  at  ease,  and 
therefore  could  not  do  as  he  had  formerly  done. 

2.  The  second  thing  that  they  desired  was, 
that  he  would  be  pleased  to  give  them  his  ad- 
vice about  their  now  so  important  affairs,  for 
that  Diabolus  was  come  and  set  down  before 
the  town  with  no  less  than  twenty  thousand 
Doubters.  They  said,  moreover,  that  both  he 
and  his  captains  were  cruel  men,  and  that  they 
were  afraid  of  them.  But  to  this  he  said.  You 
must  look  to  the  law  of  your  Prince,  and  there 
Bee  what  is  laid  upon  you  to  do. 

3.  Tiien  they  desired  that  his  highness  would 
helj)  them  to  frame  a  petition  to  Shaddai  and 
unto  Emmanuel  his  Son,  and  that  he  would 
set  his  own  hand  thereto,  as  a  token  that  he 
was  one  with  them  in  it ;  for,  said  they,  My 
lord,  many  a  one  have  we  sent,  but  can  get  no 
answer  of  peace ;  but  now  surely  one  with  thy 
hand  unto  it  may  obtain  good  for  Mansoul. 

But  all  the  answer  that  he  gave  to  this  was, 
That  they  had  offended  their  Emmanuel,  and 
had  also  grieved  himself,  and  that  therefore 
they  must  as  yet  partake  of  their  own  devices. 

This  answer  of , the  lord  secretary  fell  like  a 
millstone  upon  them ;  yea,  it  crushed  them  so 
that  tiiey  could  not  tell  what  to  do;  yet  they 
dur.st  not  comply  with  the  demands  of  Diabolus 
nor  with  the  domaiuls  of  his  captains.  So  then 
here  were  the  straits  tluit  the  town  of  Mansoul 
was  betwixt  when  the  enemy  came  upon  her: 
her  foes  were  ready  to  swallow  her  up,  and 
her  friends  did  forbear  to  help  her. 

Then  stood  up  my  lord  mayor,  whose  name 
was  my  Lord  Understanding,  and  he  began  to 
pick  and  pick,  until  he  had  picked  comfort  out 
of  that  seemingly  bitter  saying  of  the  lord 


secretary;  for  thus  he  descanted  upon  it, 
First,  said  he,  this  unavoidably  follows  upon 
the  saying  of  my  lord,  that  we  must  yet  suffer 
for  our  sins.  Second,  But,  quoth  he,  the  words 
yet  sound  as  if  at  last  we  should  be  saved  from 
our  enemies,  and  that  after  a  few  more  sor- 
rows Emmanuel  will  come  and  be  our  help. 
Now  the  lord  mayor  was  the  more  critical  in 
his  dealing  with  the  secretary's  words  because 
mv  lord  was  more  than  a  prophet,  and  because 
none  of  his  words  were  such  but  that  at  all 
times  they  were  most  exactly  significant,  and 
the  townsmen  were  allowed  to  pry  into  them 
and  to  expound  them  to  their  best  advantage. 

So  they  took  their  leaves  of  my  lord,  and 
returned  and  went  and  came  to  the  captains, 
to  whom  they  did  tell  what  my  lord  high  secre- 
tary had  said ;  who,  when  they  had  heard  it, 
were  all  of  the  same  opinion  as  my  lord  mayor 
himself;  the  captains  therefore  began  to  take 
some  courage  unto  them,  and  to  prepare  to 
make  some  brave  attempt  upon  the  camp  of 
the  enemy,  and  to  destroy  all  that  were  Diab- 
olonians,  with  the  roving  Doubters  that  the 
tyrant  had  brought  with  him  to  destroy  the 
poor  town  of  Mansoul. 

So  all  betook  themselves  forthwith  to  their 
places — the  captains  to  theirs,  the  lord  mayor 
to  his,  the  subordinate  preacher  to  his,  and  my 
Lord  Will-be-will  to  his.  The  captains  longed 
to  be  at  some  work  for  their  Prince,  for  they 
delighted  in  warlike  achievements.  The  next 
day  therefore  they  came  together  and  con- 
sulted, and  after  a  consultation  had  they  re- 
solved to  give  an  answer  to  the  captain  of 
Diabolus  with  slings ;  and  so  they  did  at  the 
rising  of  the  sun  on  the  morrow,  for  Diabolus 
had  adventured  to  come  nearer  again,  but  the 
sling-stones  were  to  him  and  his  like  hornets. 
For  as  there  is  nothing  to  the  town  of  Mansoul 
so  terrible  as  the  roaring  of  Diabolus'  drum, 
so  there  is  nothing  to  Diabolus  so  terrible  as 
the  well  playing  of  Emmanuel's  slings.  Where- 
fore Diabolus  was  forced  to  make  another  re- 
treat yet  farther  off  from  the  famous  town  of 
Mansoul.  Then  did  the  lord  mayor  of  Man- 
soul cause  the  bells  to  be  rung,  and  that 
thanks  should  be  sent  to  the  lord  high  secre- 
tary by  the  mouth  of  the  subordinate  preacher 
for  that  by  his  words  the  captains  and  elders 
of  Mansoul  had  been  strengthened  against 
Diabolus. 

When  Diabolus  saw  that  his  captains  and 
soldiers,  high  lords  and  renowned,  were  fright- 
ened and  beaten  down  by  the  stones  that  came 
from  the  golden  slings  of  the  Prince  of  the 


TUE   HOLY    WAR. 


453 


town  of  Mansoul,  he  betlimiglit  liim-n.'lf  ami 
Buiil,  I  will  try  to  oatc-h  thoin  by  fawiiing;  1 
will  try  to  Hatter  tiu'iii  into  my  net. 

WluTofore,  after  a  while  he  came  down 
ajraiti  to  the  wail,  not  now  with  his  tlrum  nor 
with  Captain  Sepulchre,  hut  having  all  so  be- 
BUpired  his  lijw  that  he  »eemetl  to  he  a  very 
Bweei-montheil,  peaceable  prinee,  des»i>rnin>j 
nothing  for  honour's  sake,  nor  to  be  reveiijred 
on  Mansoul  for  injuries  by  them  (huie  to  him; 
but  t!ie  welfare  and  ^hmI  and  advanta^^e  of  the 
town  i;nil  people  therein  were  now,  as  he  saiil, 
his  only  design.  Wherefore  after  he  hail  ealle<l 
fur  uutlienee,  and  desired  that  the  townsfolk 
would  j^ive  it  to  him,  he  proceeded  in  his  ora- 
tion and  sail! : 

"  Oh  the  di-sire  of  my  heart,  the  famous  town 
of  Mansoul !  llow  many  nights  have  I  watched, 
and  how  many  weary  steps  have  I  taken,  if 
]H.>rha|>s  I  might  do  thee  good !  Far  be  it,  far 
be  it  from  me  tu  desire  to  make  n  war  upon 
you  if  ye  will  but  willingly  an<l  (juiitly  deliver 
up  yuurselvi-s  unto  me.  Vou  know  that  y«)U 
were  mine  of  old.  Kemend)er  also  that  so 
long  a.s  you  enjoyed  me  for  your  lord,  ami  that 
I  enjoye*!  you  for  my  subject.s,  you  wanted  for 
nothing  of  all  the  delights  of  the  earth  that  I, 
your  lorvl  and  prince,  could  get  for  you,  or  that 
I  could  invent  tu  nnike  you  bonny  and  blithe 
withal.  Consider  you  never  .had  so  nuiny 
hard,  dark,  troublesome,  and  hcart-atilicting 
tiour>  while  you  were  mine  its  you  have  had 
-I nee  you  revolted  from  me;  nor  shall  you 
I  ver  have  pi^ce  npiin  until  you  and  I  become 
one  as  before,  lie  but  prevailini  with  to  em- 
bnice  me  ngain,  and  I  will  gnmt,  yea,  enlarge 
your  «ild  charter  with  abundance  of  privileges, 
»o  that  your  license  and  liberty  shall  be  to  take, 
hold,  enjoy,  and  make  your  own  all  that  is 
plea>ant  from  the  east  to  the  west.  Nor  shall 
any  of  those  incivilities  wherewith  you  have 
olVended  nie  be  ever  charged  ujHjn  you  by  me 
S4I  long  ai  the  sun  an<l  moon  endureth.  Nor 
•hall  any  of  those  dear  friemls  of  mine  that 
now,  for  the  fear  of  you,  lie  lurking  in  dens, 
and  holes,  and  oives  in  Mansoul,  be  hurtful  to 
you  any  more ;  yea.  they  shall  Im-  your  servantw, 
:ind  shall  mini.stcr  unto  you  of  their  sulxttancc 
and  of  wh.itever  hHaII  come  to  hand.  I  nwi\ 
s|M'ak  no  more:  you  know  them,  and  have 
soiiif  time  (tii.ce  bei-n  much  delighted  in  their 
I  ompuny  ;  why  then  should  we  abide  at  stich 
.sld-^ .'  Let  us  renew  our  old  ac«|uaintance  and 
friendthip  a;^ain. 

'•  lUar  with  your  friend  ;   [  take  the  liU'rty 
%i.  Uiis  time  to  »pvak  thtu  itw\y  unto  you. 


The  love  that  I  have  to  you  presst>s  me  to  Jo 
it,  i\A  al.Ho  does  the  zeal  of  my  heart  for  n>y 
frien<ls  with  you ;  put  me  not  therefore  to 
further  trouble,  nor  yourself  to  further  fear 
and  frights.  Have  you  I  will,  iu  u  way  of 
peace  or  war;  nor  do  you  flatter  yourMelvea 
with  the  power  an«l  force  of  your  captuimt,  or 
that  your  Kmmanuel  will  shortly  come  in  to 
your  help,  for  such  strength  will  do  you  no 
pleasure, 

"  1  am  come  against  you  with  n  i«tout  and 
valiant  army,  and  all  the  cliief  princcM  of  th« 
lien  are  even  at  the  head  of  it,  llenide**,  my 
captains  ore  swifter  than  eaglM,  utronger  Uiajh 
lions,  and  more  greedy  of  prey  than  are  the 
evening  wolves.  What  is  ( )g  of  ll:u«han,  what 
is  Cioliah  of  Ciath,  and  what  is  an  liundrtYi 
more  of  them  to  one  of  the  least  of  my  rnp- 
tains?  How,  then,  shall  .Manstml  think  to  e«- 
cape  my  hand  and  force?" 

Diabolus  having  thus  ended  hia  flattering, 
fawning,  deceitful,  an<l  lying  speech  to  the 
famous  town  of  Matisoul,  the  lonl  mayor  re- 
|died  unto  him  a.s  follows: 

"()  l)iuboli:s,  prince  of  darkness  and  master 
of  all  deceit !  thy  lying  flatteries  we  have  hod 
an<i  made  sufficient  probaticm  of,  and  have 
tiUHte<l  too  deeply  of  that  di-structive  cup  al- 
ready ;  should  we,  therefore,  :igain  hearken  unto 
thee,  and  so  break  the  conimandmcnt  of  out 
great  Sluuldai  to  join  allinity  with  thee,  would 
not  our  IVince  reject  us  and  «':ist  us  olF  for  ever? 
and  iK'ing  cast  off  by  him,  can  the  place  that 
he  hits  prepareil  for  thee  \n'  a  place  of  rest  for 
us?  liesidcs,  ()  thou  that  art  empty  and  void 
of  all  truth  I  we  are  rather  ready  t«»  die  by  thy 
haixl  th:in  to  fall  in  with  thy  flattering  and 
lying  cleceits." 

When  the  tyrant  saw  that  there  was  little  to 
Im»  got  by  parleying  with  my  lord  mayor,  he 
fell  into  an  hellish  rage,  and  ret>olvcd  that 
again  with  his  army  of  Doubters  he  would 
another  time  assault  the  town  of  Mansoul, 

So  he  called  for  hi*  drumm«T,  wlm  iMut  up 
for  his  men  (and  whi  miuI 

did  shake)  to  Ih.*  in  T'  •■  tu 

the  coriH>ration ;  then  1)uiImiIu<i  drew  near 
with  his  army,  and  thus  dis|HMti'd  of  his  moo: 
Captain  Cruel  and  Captain  Torment,  the»c  he 
drew  up  and  plac(>4l  against  Feel-gitte,  nnd 
commande<l  them  to  nit  d«>Hn  then"  for  llu 
war.     An«l    he   ;  I 

were.  Captain  N-  ' 

relief. 

At  N««se-gate  he  placol  the  Captain  Ilrim- 
■tone  and  Captain  bcpulchrc,  and  bid  \hmm 


i54 


BUNYAN'S  COMPLETE   WORKS. 


look  well  to  tluir  ward  on  that  side  of  the 
town  of  Mausoul.  But  at  Eye-gate. he  placed 
that  grim  faced  one,  the  Captain  Past-hope,  and 
there  also  now  did  he  set  up  his  terrible  standard. 

Now  the  Captain  Insatiable  was  to  look  to 
the  carriages  of  Diabokis,  and  was  also  ap- 
pointed to,take  into  custody  that  or  those  per- 
Bon>-  and  things  that  should  at  any  time  as 
prey  be  taken  from  the  enemy. 

Now  Muuth-gate  the  inhabitants  of  Mansoul 
kei>t  for  a  sally-port;  wherefore  that  they  kept 
Btrong,  for  that  was  it  by  and  out  at  which  the 
townsfolk  did  send  their  petitions  to  Em- 
.numucl  their  Prince;  that  also  was  the  gate 
from  the  top  of  which  the  captains  did  play 
their  slings  at  the  enemies ;  for  that  gate  stood 
somewhat  ascending,  so  that  the  placing  of 
them  there  and  the  letting  of  them  fly  from 
that  place  did  much  execution  against  the 
tyrant's  army ;  wherefore,  for  these  causes  with 
others,  Diabolus  sought,  if  possible,  to  stop  up 
Mouth-gate  with  dirt. 

Now,  as  Diabolus  was  busy  and  industrious 
in  preparing  to  make  his  assault  upon  the 
town  of  Mansoul  without,  so  the  captains  and 
soldiers  in  the  corporation  were  as  busy  in 
preparing  within  ;  they  mounted  their  slings, 
they  set  up  their  banners,  they  sounded  their 
trumpets,  and  put  themselves  in  such  order  as 
was  judged  most  for  the  annoyance  of  the 
enemy  and  for  the  advantage  of  Mansoul,  and 
gave  their  soldiers  orders  to  be  ready  at  the 
sound  of  the  trumpet  for  war.  The  Lord  Will- 
be-will  also,  he  took  the  charge  of  watching 
against  the  rebels  within,  and  to  do  what  he 
could  to  take  them  while  without,  or  to  stifle 
them  within  their  caves,  dens,  and  holds  in 
the  town-wall  of  Mansoul.  And,  to  speak  the 
truth  of  him,  ever  since  he  took  penance  for 
his  fault  he  had  showed  as  much  honesty 
and  bravery  of  spirit  as  any  he  in  Mansoul ; 
for  he  took  one  Jolly  and  his  brother  Grig- 
gish,  the  two  sons  of  his  servant  Harmless- 
mirth,  (for  to  that  day,  though  the  father  was 
committed  to  ward,  the  sons  had  a  dwelling  in 
the  house  of  my  lord;)— I  say,  he  took  them 
and  with  his  own  hands  put  them  to  the  cross. 
And  this  was  the  reason  why  he  hanged  them 
lip:  After  their  father  was  put  into  the  hands 
of  !Mr.  True-man,  the  jailer,  his  sons  began  to 
|>lay  his  pranks,  and  to  be  tickling  and  toying 
with  the  daughters  of  their  lord;  nay,  it  was 
jealousied  that  they  were  too  familiar  wuth 
them,  the  which  was  brought  to  his  lordship's 
ear.  Now  his  lordship  being  unwilling  unad- 
visedly to  put  any  man  to  death,  did  not  sud- 


denly fall  upon  them,  Dut  set  watch  and  spiee 
to  see  if  the  thing  was  true ;  of  the  which  he 
was  soon  informed,  for  his  two  servants,  whose 
names  were  Find-all  and  Tell-all,  catched  them 
too-ether  in  uncivil  manner  more  than  once  or 
twice,  and  went  and  told  their  lord.  So  when 
mv  Lord  Will-be-will  had  suflicient  ground  to 
believe  the  thing  was  true,  he  takes  the  two 
young  Diabolonians— for  such  they  were,  for 
their  father  was  a  Diabolonian  born — and  has 
them  to  Eye-gate,  where  he  raised  a  very  high 
cross  just  in  the  face  of  Diabolus  and  of  his 
army,  and  there  he  hanged  the  young  villains 
in  defiance  of  Captain  Past-hope  and  of  the 
horrible  standard  of  the  tyrant. 

Now,  this  Christian  act  of  the  brave  Lord 
Will-be-will  did  greatly  abash  Captain  Past- 
hope,  discourage  the  army  of  Diabolus,  put 
fear  into  the  Diabolonian  runagates  in  Man- 
soul, and  put  strength  and  courage  into  the  cap- 
tains that  belonged  to  Emmanuel  the  Prince  ; 
for  they  without  did  gather,  and  that  by  this 
very  act  of  my  lord,  that  Mansoul  was  re- 
solved to  fight,  and  that  the  Diabolonians 
within  the  town  could  not  do  such  things  as 
Diabolus  had  hopes  they  would.  Nor  was 
this  the  only  proof  of  the  brave  Lord  Will-be- 
will's  honesty  to  the  town  nor  of  his  loyalty 
to  his  Prince,  as  will  afterwards  appear. 

Now  when  lAie  children  of  Prudent-thrifty, 
who  dwelt  with  Mr.  Mind,  (for  Thrifty  left 
children  with  Mr.  Mind  when  he  was  also 
committed  to  prison,  and  their  names  were 
Gripe  and  Rake-all ;  these  he  begat  of  Mr. 
Mind's  bastard  daughter,  whose  name  was 
Mrs.  Holdfast-bad;)  —  I  say,  when  his  chil- 
dren perceived  how  the  Lord  Will-be-will  had 
served  them  that  dwelt  with  him,  what  do  they 
but  (lest  they  should  drink  of  the  same  cup) 
endeavour  to  make  their  escape.  But  Mr. 
Mind,  being  wary  of  it,  took  them  and  put 
them  in  hold  in  his  house  till  morning,  (for 
this  was  done  over  night,)  and  remembering 
that  by  the  law  of  Mansoul  all  Diabolonians 
were  to  die,  and  to  be  sure  they  were  at  least 
by  father's  side  such,  and  some  say  by  mother's 
side  too,  what  does  he  btit  takes  them  and 
puts  them  in  chains,  and  carries  them  to  the 
selfsame  place  where  my  lord  hanged  his  two 
before,  and  there  he  hanged  them. 

The  townsmen  also  took  great  encourage- 
ment at  this  act  of  Mr.  Mind,  and  did  what 
they  could  to  have  taken  some  more  of  these 
Diabolonian  troublers  of  Mansoul ;  but  at 
that  time  the  rest  lay  so  close  that  they 
could  not  be  apprehended ;  so  they  set  against 


THE  HOLY   WAR, 


455 


tlieni  a  diligent  watch,  anJ  went  every  man  to 
lii(i  place. 

[  tuld  you  a  little  before  that  Diabolus  and 
hid  army  were  .somewhat  aba-shed  and  di.s- 
mayod  at  the  si;,'ht  of  what  my  Lord  Will-be- 
will  did  wheu  he  hanged  up  those  tw(j  yoiin<^ 
Diabolonians;  but  hisdiscouragemuut  quickly 
turned  itself  into  furious  luadness  and  rage 
H^niinst  tiie  town  of  Mansoui,  and  fight  it  he 
Would.  .Also  the  townsmen  and  captains 
witl  .3,  they  had  their  hopes  and  their  ex- 
l-eclation."  heightened,  believing  at  last  the 
•  lay  would  ■be  theirs;  so  thvy  feared  them  the 
leM.  Their  subordinuto  preacher  too  made 
a  ttcrmon  ulM)Ut  it,  and  he  took  that  theme  for 
his  text :  "(Jad,  a  tr»M>p  shall  overcome  him, 
i'Ui  he  shall  overcome   at    last;"    whence  lie 


Anotlier  tliat  was  woundinl  waj*  the  brbv« 
lord  mayor,  he  wiw  woundeil  in  ihe  eve. 

Another  that  was  woumled  wits  .Mr.  .Mind, 
he  reeeiveil  his  wound  about  llie  stonuieh. 

The  honest  subordinate  preacher  uls<j,  lie  re- 
ceived a  shot  not  far  oil"  from  the  heart,  but 
none  of  thei*e  were  mortal. 

Many  al.so  of  the  inferior  s«»rt»ere  not  ouly 
wtiunded,  but  slain  outright. 

Now  in  the  camp  of  Diab«>lus  were  .voundod 
and  slain  a  cousiilerable  nundier.  For  in- 
atiince : 

Captain  Kage,  he  wa«  woundetl,  and  sm  wa* 
Captain  Cruel. 

Captain  Damnation  was  made  to  ret t.  at  and 
to  entrench  himself  further  oil  of  .M.iii-oul. 
the  standard  aUo  of  l)iabo|iis  was  beaten  down. 


howed  that  thtiugh  Mansoul  should  be  .sorely   |  and  his  standard-bearer,  Caplain  .Much-hurt, 
l>ut  to  it  at  the  tirxt,  yet  the  victory  should  i  had  his  braintt  beat  out  with  a  sling-stone,  tu 


m<ist  certainly  be  .Mansoul's  at  the  last. 

S>  DiaboluH  commanded  that  his  drummer 
should  beat  a  charge  against  the  town,  and  the 
captains  also  that  were  in  the  town  sounded  a 
charge  against  them,  but  they  had  lu.  drum  : 
they  were  trumpets  of  silver  with  which  they 
sounded  against  them.  Then  they  which  were 
of  the  camp  of  Diabolus  came  down  to  the 
town  to  take  it,  and  the  captaina  in  the  castle, 
with  the  slingers  at  Mouth-gate,  played  upon 
them  amain.  And  now  there  was  nothing 
heard   in   the  camp  of  l)iabolus  but  horrible 


the  no  little   grief  and  shame  of  his  prince 
Diabolus. 

Many  also  of  the  Doubters  were  slain  c»ut- 
right,  though  enough  of  them  were  left  alive 
to  make  Mansoul  shake  and  totter.  Now  the 
victory  that  day  being  turned  lo  ^lansoul,  did 
put  great  valour  into  the  townsmen  and  ca|»- 
tains,  and  did  cover  Diabolus'  camp  wiU»  a 
cloud,  but  withal  it  made  them  far  more  furi- 
OILS.  So  the  next  day  Mansoul  restj-d,  and 
commanded  that  the  belU  should  be  rung;  the 
trumpets  also  joyfully  sounded  and  the  captiiiun 


rage  and    blasphemy,  but    in  the    town   gooti      shouted  round  tin-  town. 

words,    |ii»yer,   and   singing   of  psalms:    the  My  Lonl  Will-be-will  also  waii  not  idle,  but 

enemy  replied  with  horrible  objections  and  the  |  did  notable  .service  within  against  thedomottica, 
terribleneiw  of  their  drum,  but  the  town  made 
answer  with  slapping  of  their  slingM  and  the 
meliHlious  noise  of  tlieir  trum|>ets.  And  thus 
the  fight  busted  for  several  days  together;  only 
now  and  then  they  hail  some  small  intermis- 
sion, in  the  which  the  townsmen  refresheil 
them.selves  and  the  captains  made  ready  for 
another  asMiult. 

The  captaiiLs  of  Knunanuel  were  clad  in 
silver  armour,  and  the  soldiers  in  that  which 
was  of  pr<M)f ;  the  .soldiers  of  DialM)lus  were 
clad  in  iron,  which  was  maile  to  give  place  to 
Kmmanuel's  engine-shot.  In  the  town  s<mie 
nere  hurt   and  some  were  greatly   wounde«l. 


or  the  Diabuloniuns  that  were  in  the  town,  nut 
only  by  keeping  of  them  in  awe ;  for  he  lighted 
on  one  at  last  whose  name  was  Mr.  .Vnything, 
a  fellow  of  whom  mention  was  made  before, 
for  it  was  he,  if  you  renumber,  that  bn)ught 
the  three  fellows  to  Dialxiltis  whom  the  Diat>- 
olonian.s  t«M)k  out  of  Captain  Ikianergtii'  com- 
pany, and  that  |K>rsuaded  them  to  list  them- 
selves  umler  the  tyrant  to  light  sigainst  the 
army  of  Shadilai ;  my  I..ord  Will-lH-will  did 
also  take  a  notable  DialM>lonian  whose  name 
was  L«M>se-fiM»t ;  this  L<Mr.e-f<Mit  was  a  scout  l« 
the  vagal^uids  in  Mansoul,  and  that  tlid  use  to 
carr}'  tidings  out  of  Maasoul  to  the  camp,  and 
Now  the  wor>tt  of  it  wan,  a  surgeon  was  scarce  |  out  of  the  ramp  to  tba«e  of  the  eneniicit  in 


in  Mansoul,  for  that  Kmmanuel  at  this  time 
was  alisent.  HowU-it,  with  the  leaves^  of  a 
tree  the  wounded  were  kept  fri»m  dying;  yet 
their  wiiun<Ls  did  greatly  putrefy,  aiul  some 
did  grievou.sly  stink.  Of  the  tuwiLsmen  tii«M> 
were  wouniletl.  to  wit: 
My  Lord  Ki>a<»on,  he  was  wounded  in  the  head. 


Mansoul ;  both  thc«e  my  lord  sent  away  safe 
to  .Mr.  True-man  the  jailer,  with  a  command- 
ment to  keep  them  in  ir't  .led 
then  to  have  them  out  to  i.  n  it 
would  bo  for  the  boitt  to  tlie  e  .uid 
mOMt   for  tlw   lii-.  ..ur.i-'iiiii  nt   "!                    .j.  <»l 

the  cncmio 


456 


BUNYAN'S  COMPLETE   WORKS. 


My  lord  mayor  also,  though  he  could  not 
stir  about  so  much  as  formerly,  because  of  the 
wound  Ihut  he  lately  received,  yet  gave  he  out 
orders  to  all  that  were  the  natives  in  Mansoul 
to  look  to  their  watch  and  stand  upon  their 
guard,  and  iis  occasion  should  offer  to  prove 
themselves  men. 

Mr.  Conscience,  the  preacher,  he  also  did 

'  bis  utmost  to  keep  all  his  good  documents 

alive  upon  the  hearts  of  the  people  of  Man- 

fjul. 

AVeil,  awhile  after  the  captains  and  stout 
ones  o!"  the  town  of  Mansoul  agreed  and  re- 
iolved  upon  a  time  to  make  a  sally  out  upon 
the  camp  of  Diabolus,  and  this  must  be  done 
in  the  night;  and  there  was  the  folly  of  Man- 
80ul,  (for  the  night  is  always  the  best  for  the 
enemy,  l)Ut  the  worst  for  Mansoul  to  fight  in;) 
but  yet  Lliey  would  do  it,  their  courage  was  so 
high  ;  their  last  victory  also  still  stuck  in  their 
memories. 

So  the  night  appointed  being  come,  the 
Prince's  brave  cajjtains  cast  lots  who  should 
lead  tlie  van  in  this  new  and  desperate  expe- 
dition against  Diabolus  and  against  his  Diab- 
olonian  army;  and  the' lot  fell  to  Captain 
Credence,  to  Captain  Experience,  and  to  Cap- 
iain  Cood-ho|)e  to  lead  the  forlorn  hope.  (This 
Captain  Experience  the  Prince  created  such 
when  himself  did  reside  in  the  town  of  Man- 
soul.) So,  as  I  said,  they  made  their  sally  out 
upon  the  armj^that  lay  in  the  siege  against 
them,  and  their  hap  was  to  fall  in  with  the 
main  body  of  their  enemy.  Now,  Diabolus 
and  his  men  being  expertly  accustomed  to 
night  work,  took  the  alarm  presently,  and  were 
as  ready  to  give  them  battle  as  if  they  had  sent 
him  word  of  their  coming.  Wherefore  to  it 
they  went  amain,  and  blows  were  hard  on  every 
■ide ;  the  hell-drum  also  beat  furiously  while 
the  trumpets  of  the  Prince  most  sweetly  sound- 
ed. .\nd  thus  the  battle  was  joined,  and  Cap- 
tain Insatiable  looked  to  the  enemy's  carriages, 
and  waited  when  he  should  receive  some  prey. 

The  Prince's  captains  fought  it  stoutly,  be- 
yond what,  indeed,  could  be  expected  they 
should:  they  wounded  many;  they  made  the 
whole  army  of  Diabolus  to  make  a  retreat. 
But  I  cannot  tell  how,  but  as  the  brave  Cap- 
tain Credence,  Captain  Good-hope,  and  Cap- 
tain E.xjierience,  they  were  upon  the  pursuit, 
cutting  down  and  following  hard  after  the 
enemy  in  the  rear.  Captain  Credence  stumbled 
and  tell,  by  which  fall  he  caught  so  great  a 
hurt  tliat  he  could  not  rise  till  Captain  Ex- 
perience did  help  him  up,  at  which  their  men 


were  put  in  disorder ;  the  captain  also  was  so 
full  of  pain  that  he  could  not  forbear  but 
aloud  to  cry  out;  at  this  the  other  two  captains 
fainted,  supposing  that  Captain  Credence  had 
received  his  mortal  wound ;  their  men  also 
Avere  more  disordered  and  had  no  list  to  fight. 
Now,  Diabolus  being  very  observing,  though 
at  this  time  as  yet  he  was  put  to  the  worst, 
perceiving  that  an  halt  was  made  among  the 
men  that  were  the  pursuers,  what  does  he  but 
take  it  for  granted  that  the  captains  were 
either  wounded  or  dead :  he  therefore  makes 
at  first  a  stand,  then  faces  about,  and  so  comes 
up  upon  the  Prince's  army  with  as  much  of 
his  fury  as  hell  could  help  him  to ;  and  his  hap 
was  to  fall  in  just  among  the  three  captains, 
Captain  Credence,  Cajjtain  Good-hope,  and 
Captain  Experience,  and  did  cut,  wound,  and 
pierce  them  so  dreadfully  that,  what  through 
discouragement,  what  through  disorder,  and 
what  through  the  wounds  that  no\v  they  had 
received,  and  also  the  loss  of  much  blood,  they 
scarce  were  able,  though  they  had  for  their 
power  ^ne  three  best  hands  in  all  Mansoul,  to 
get  safe  into  the  hold  again. 

Now  when  the  body  of  the  Prince's  army 
saw  how  these  three  captains  were  put  to  the 
worst,  tliey  thought  it  their  wisdom  to  make 
as  safe  and  good  a  retreat  as  they  could,  and 
so  returned  by  the  sally-port  again ;  and  so 
there  was  an  end  of  this  present  action.  But 
Diabolus  was  so  flushed  with  this  night's  work 
that  he  promised  himself  in  a  few  days  an 
easy  and  complete  conquest  over  the  town  of 
Mansoul.  Wherefore,  on  the  day  following 
he  comes  up  to  the  sides  thereof  with  great 
boldness,  and  demands  entrance  and  that 
forthwith  they  deliver  themselves  up  to  his 
government.  The  Diabolonians,  too,  thai 
were  within,  they  began  to  be  somewhat  brisk, 
as  we  shall  show  afterward. 

But  the  valiant  lord  mayor  replied  that  what 
he  got  he  must  get  by  force  ;  for  as  long  as 
Emmanuel  their  Prince  was  alive  (though  he 
at  present  was  not  so  with  them  as  they 
wished)  they  should  never  consent  to  yield  up 
Mansoul  to  another. 

And  with  that  the  Lord  Will-be-will  stood 
up  and  said,  "  Diabolus,  thou  master  of  the 
den  and  enemy  to  all  that  is  good !  we  poor 
inhabitants  of  the  town  of  Mansoul  arc  too 
well  acquainted  with  thy  rule  and  government, 
and  with  the  end  of  those  things  that  for  cer- 
tain will  follow  submitting  to  thee,  to  do  it. 
Wherefore,  though  while  we  were  without 
knowledge  we  suffered  thee  to  take  us,  (as  the 


THE   HOLY    WAR. 


457 


bird  that  saw  not  the  snare  fell  into  ti»e  hands 
of  tlie  fowler,)  yet  .since  we  liave  been  turned 
from  darknesM  to  lij;ht  we  have  also  been 
turned  from  the  power  of  Satan  to  (Iml.  And 
thou^^h  tlirou^h  thy  subtlety,  and  the  .subtlety 
(d'tiu-  l^nibolonians  within,  we  have  »u.stainetl 
uiuih  loiw,  and  i\\Mt  |>lunj;ed  uiirselve.H  into 
much  perplexity,  yet  jjive  up  uursielvi's,  lay 
down  our  arms,  and  yield  toM)  horrid  a  tyrant 
a-s  tiiou.  we  will  not ;  die  upon  the  place  we 
cliokse  nither  to  »lo.  iie^ides,  we  have  hopt»s 
thai  in  time  deliverance  will  ci)nio  from  court 
unto  us,  and  therefore  we  will  yet  nuiintain  u 
war  a;;ainst  thee." 

T hi.s  brave  .speech  of  the  Lord  Will-be-will, 
with  that  also  of  the  lord  nuuor,  did  .some- 
what abate  the  boldness  of  Diabolus,  thoU};li 
it  kindleil  the  fury  of  his  raire.  It  also  en- 
C()ura;;(*il  the  townsmen  ami  captains,  yea,  it 
wa-s  its  a  pliLster  to  the  brave  Captain  Cre- 
ilence's  wound ;  tor  ymi  mn.st  know  that  a 
brave  Hpeecli  now,  when  the  captains  of  the 
town  with  their  men  of  war  came  htnue  routed, 
ami  when  the  enemy  took  courage  and  bold- 
ncs-s  at  the  succe.-is  that  he  had  obtained  to 
draw  up  to  the  walls  and  demand  entrance, 
lus  he  did,  w:ui  in  .season,  and  aU<>  :t<l\aii- 
taj;eous. 

The  Lortl  Will-bc-will  also  did  piay  die 
man  within  ;  for  while  the  captains  and  sol- 
diers were  in  the  fiehl  he  was  in  arms  in  the 
town,  ami  wherever  by  him  there  wits  a  Diab- 
olonian  found,  they  were  forced  to  feel  the 
weiLrht  of  his  heavy  hand  and  aUo  the  e<l^e 
of  his  poni^trnting  Hword  :  many  therefore  i»f 
the  Diabolonians  he  w«ninded,  an  the  LonI 
Cavil,  the  Lr>rd  ilrisk,  the  I>>rd  i*ra;:matic,  and 
the  LonI  .Murmur;  neveral  also  of  the  meaner 
Hort  he  di*l  fuirely  maim,  though  there  cannot 
at  this  time  an  account  be  {^iveii  of  any  that 
he  slew  outri;;ht.  The  csui.se,  or  rather  the 
advantage,  that  my  LonI  Will-be-wil!  had  ut 
this  time  to  do  thuH  wiut  f<ir  that  the  captains 
were  gone  out  to  fi^ht  the  enemy  in  the  field. 
For  now,  thought  the  Diabolonians  within,  is 
our  lime  to  .stir  and  make  an  uproar  in  the 
town.  What  do  they,  therefore,  but  ipiiekly 
pet  themselvi'^  into  a  InHly,  and  fall  forthwith 
to  hurricanini;  in  Man.soul,  as  if  now  nothini; 
but  whirlwind  ami  temiH-st  hIiouUI  be  there? 
Wherefore,  as  I  said,  he  takot  thi.s  op|>ortunity 
U)  fall  in  amont;  them  with  hi.s  men,  cultini; 
and  slashing  with  couni|;e  that  was  undaunted  ; 
at  which  the  i)tabotonians  with  all  haste  dis 


This  brave  act  of  my  lord  liid  -.iiuwhai  re- 
venj;e  the  wronp*  done  by  Dijil.olus  to  the 
captains,  and  also  »lid  let  them  know  that 
.>!ansoul  was  not  to  be  parted  with  f..r  the  Iums 
of  a  victory  or  two;  wherefore  the  win^  of  the 
tyrant  was  clippe<J  again — iw  to  boasting,  I 
mean— in  comparison  of  what  he  w«»uld  have 
•lone  if  the  Diabolonians  had  put  the  town  to 
the  same  plight  to  which  ho  had  put  the  cap- 
tains. 

Well,  Dialwilns  yet  re«olved  to  have  l!ie 
other  b.int  with  .\Iansoul;  For,  thoughl  he, 
.since  1  beat  them  once,  I  nniy  U-at  them  twice. 
Wherefore  ho  commandiHl  his  men  to  Ix*  rvmAf 
at  such  an  hour  of  the  nijrht  to  make  u  frceh 
as^saiilt  upon  the  t«»wn.  and  he  gave  out  in 
.special  that  they  should  bend  all  their  force 
airainst  Kcel-jrate,  and  attempt  to  break  into 
the  town  throuirh  that.  The  wor»l  that  thco 
he  did  give  his  othcers  and  soldicn*  wan  Hell- 
lire.  And,  said  he,  if  we  break  in  U|»«n  them, 
as  I  wi.sh  we  do,  either  with  some  or  with  oil 
our  force,  let  tluin  that  break  in  l<Mik  to  it  that 
j  they  forget  not  the  wonl.  And  let  nothing  be 
heard  in  the  town  of  .Man.soul  but  llell-firc! 
llell-fire!  llell-fire!'  The  drummer  was  aluo 
to  beat  without  ceasing',  and  the  Htandurd- 
bearerti  were  to  display  their  coloura;  the  muI- 
diers  Um  were  to  put  on  what  courage  they 
coidd,  and  to  hco  that  they  played  manfullj 
their  partM  against  the  town. 

S»  the  nii-ht  was  come,  and  all  thin}:s  by  the 
tyrant  made  reaily  for  the  work:  !»•  Mtddeidy 
makeit  his  a.s.Hault  upon  Feel-gate,  and  alter  ho 
had  u  while  »truggle«l  there,  ho  throws  the 
gates  wide  open,  for  the  truth  is,  those  gutM 
were  but  weak,  ami  mo  niont  easily  made  to 
yield.  When  Dialuilus  had  thus  far  nuide  hu 
attem|)t,  he  placi-d  his  caplain!< — to  wit.  Tor- 
ment antl  No-case — there;  so  he  attempti'd  to 
presj*  forward,  but  tlic  Prince's  captains  cumo 
down  U|M)n  him  and  made  his  entrance  more 
diflicult  than  ho  desired.  And.  to  t>|teak  truth, 
they  made  what  rei<istunce  they  could  ;  but  tae 
throe  of  the  lM>!«t  and  nukst  valiant  capiaini 
U-ing  wounded,  and  by  their  wi-unds  made 
much  incapable  of  doing  the  town  that  >«'r\ico 
they  would,  (and  all  the  re«t  havir.g  m>>re  thaa 
their  huntU  full  of  Doubters  and  their  caplaiiu 
that  did  follow  DiuboliLs.)  they  were  over|M(W< 
ert*«l  with  force,  nor  Cftuld  they  k«t-p  them  out 
ofihctown.     Wi..  ;ind 

their  raptuins  l>«  I  '.lo, 

*  an  the  Htronghold  <if  lii-  I'-wn.  un-i   lin*  ihcy 


pcrseil  themselvi««  to  their  holds,  and  my  lord  i  did  partly  for  the  wrunty  of  the  town,  and 


to  his  place  as  In'fore. 


partly,  or  rather  chiclly,  to  prvncrve  to  Eoip 


458 


BUNYAN'S  COMPLETE   WORKS. 


manuel  the  prerogative-royal  of  Mansoul,  for 
BO  wo-s  the  castle  of  Mansoul. 

The  captains  therefore  being  fled  into  the 
castle,  the  enemy,  without  much  resistance,  pos- 
sessed themselves  of  the  rest  of  tlie  town,  and 
spreading  tliemsclves  as  they  went  into  every 
corner,  they  cried  out  as  they  marched,  accord- 
ing to' the  command  of  the  tyrant,  Hell-fire! 
HcH-firc!  so  that  nothing  for  awhile  through- 
oat  I  he  town  of  Mansoul  could  be  "heard  but 
the  dreadful  noise  of  Hell-fire,  together  with 
the  roaring  of  Diabolus'  drum.  And  now  did 
the  oljuds  hang  black  over  Mansoul,  nor  to 
rejison  did  any  thing  but  ruin  seem  to  attend 
it.  Diabolus  also  quartered  his  soldiers  in  the 
houses  of  the  inhabitants  of  the  town  of  Man- 
soul. Yea,  the  subordinate  preacher's  house 
wa.s  as  full  of  these  outlandish  Doubters  as 
ever  it  could  hold;  and  so  were  my  lord 
mayor's  and  my  Lord  Will-be-will's  also. 
Yea,  where  was  there  a  corner,  a  cottage,  a 
barn,  or  a  hogsty,  that  were  not  full  of  these 
vermin?  Yea,  they  turned  thp  men  of  the 
town  out  of  their  houses,  anfJ  would  lie  in 
their  beds  and  sit  at  their  tables  themselves. 
Ah  poor  Mansoul !  now  thou  feelest  the  fruits 
of  sin,  and  what  venom  w;is  in  the  flattering 
words  of  Mr.  Carnal-security.  They  made 
groat  havoc  of  whatever  they  laid  their  hands 
an ;  yea,  they  fired  the  town  in  several  places ; 
many  young  children  also  were  by  them  dashed 
in  pieces;  yea,  those  that  were  yet  unborn  they 
destroyed  in  their  mothers'  wombs;  for  you 
must  needs  think  that  it  could  not  be  other- 
wise, for  what  conscience,  what  pity,  what 
bowels  of  compassion  can  any  expect  at  the 
hands  of  outlandish  Doubters?  Many  in 
Mansoul  that  were  women,  both  young  and 
old,  they  forced,  ravished,  and  beast-like 
abused,  so  that  they  swooned,  miscarried,  and 
many  of  them  died,  and  so  lay  at  the  top  of 
every  street  and  in  all  by-places  of  the  town. 

And  now  did  Mansoul  seem  to  be  nothing 
but  a  den  of  dragons,  an  emblem  of  hell,  and 
a  place  of  total  darkness.  Now  did  Mansoul 
lie  almost  like  the  barren  wilderness;  nothing 
but  nettles,  briers,  thorns,  weeds,  and  stinking 
things  seemed  now  to  cover  the  face  of  Man- 
soul. I  told  you  before  how  that  these  Diabo- 
loiiian  Doubters  turned  the  men  of  Mansoul 
out  of  their  beds;  and  now  I  will  add  they 
woundeil  them,  they  mauled  them,  yea,  and  al- 
most brained  many  of  them.  Many,  did  I 
say?  Yea,  most  if  not  all  of  them.  Mr. 
Conscience  they  so  wounded,  yea,  and  his 
wounds  so  festering,  that  he  could  have  no 


ease  day  or  night,  but  lay  as  if  continually 
upon  a  rack,  (but  that  Shaddai  rules  all  cer- 
tainly they  had  slain  him  outright;)  ray  lord 
mayor  they  so  abused  that  they  almost  put  out 
his  eyes;  and  had  not  my  Lord  Will-be-will 
got  into  the  castle,  they  intended  to  have 
chopped  him  all  to  pieces,  for  they  did  look 
upon  him  (as  his  heart  now  stood)  to  be  one 
of  the  very  worst  that  was  in  Mansoul  against 
Diabolus  and  his  crew.  And  indeed  he  showed-' 
hiinself  a  man,  and  more  of  his  exploits  you 
will  hear  of  afterwards. 

Now  a  man  might  have  walked  for  days  to- 
gether in  Mansoul  and  scarce  have  seen  one 
in  the  town  that  looked  like  a  religious  man. 
Oh  the  fearful  state  of  Mansoul  now  I  Now 
every  corner  swarmed  with  outlandish  Doubt- 
ers ;  red-coats  and  black-coats  walked  the  town 
by  clusters,  and  filled  up  all  the  houses  with 
hideous  noises,  vain  songs,  lying  stories,  and 
blasphemous  language  against  Shaddai  and  hia 
Sou.  Now  also,  those  Diabolonians  that  lurked 
in  the  walls,  and  dens,  and  holes  that  were  in 
the  town  of  Mansoul  came  forth  and  showed 
themselves,  yea,  walked  with  open  face  in 
company  with  the  Doubters  that  were  in 
Mansoul.  Yea,  they  had  more  boldness  now 
to  walk  the  streets,  to  haunt  the  houses,  and 
to  show  themselves  abroad  than  had  any  of 
the  honest  inhabitants  of  the  now  woeful  town 
of  Mansoul. 

But  Diabolus  and  his  outlandish  men  were 
not  at  peace  in  Mansoul,  for  they  were  not 
there  entertained  as  were  the  captains  and 
forces  of  Emmanuel ;  the  townsmen  did  brow- 
beat them  what  they  could ;  nor  did  they  par- 
take or  make  destruction  of  any  of  the  neces- 
saries of  Mansoul  but  that  which  they  seized 
on  against  the  townsmen's  will;  what  they 
could  they  hid  from  them,  and  what  they  could 
not  they  had  with  an  ill-will.  They,  poor 
liearts !  had  rather  have  had  their  room  than 
their  company,  but  they  were  at  present  their 
captives,  and  their  captives  for  the  present 
they  were  forced  to  be.  But,  I  say,  they  dis- 
countenanced them  as  much  as  they  were 
able,  and  showed  them  all  the  dislike  that  they 
could. 

The  captains  also  from  the  castle  did  hold 
them  in  continual  play  with  their  slings,  to 
the  chafing  and  fretting  of  the  minds  of 
the  enemies.  True,  Diabolus  made  a  great 
many  attempts  to  have  broken  open  the 
gate  of  the  castle;  but  Mr.  Godly-fear  was 
made  keeper  of  that,  and  he  was  a  man 
of  that  courage,  conduct,  and  valour  that  it 


THE  lion     WAU. 


159 


was  in  vain,  a.s  lung  xs  Hie  hisu-il  within  him, 
U)  think  to  du  that  work,  thoujjh  mostly  de- 
Bircd;  wlu-rt'tore  all  the  uttcmptd  that  Diab- 
olurt  nuidf  Hf^ainst  him  wtTe  triiitli-ss.  (I  have 
wi.'jhed  sometimes  that  tiie  man  hail  the  whole 
rule  of  the  town  of  Muiisoul.) 

Well,  this  was  the  condition  of  the  town  of 
.Maiisoul  for  about  two  years  and  a  half:  the 
body  of  the  town  was  tlie  seat  of  war;  the 
people  of  the  town  were  driven  into  holes,  and 
tii««gU>r)-  ot  Mansoul  was  laid  in  the  dust;  what 
rest,  then,  rould  be  to  the  inhabi(:ints,  what 
peace  could  Mansoul  have,  and  what  sun  couhi 
(thine  U|M)n  it?  Had  the  enemy  lain  so  lon^ 
without  in  the  plain  against  the  town,  it  had 
been  enou<;h  to  have  famished  them;  but  now 
when  they  shall  be  within,  when  the  town 
shall  be  their  tent,  their  trench,  and  fort 
u^^ainst  the  eststle  that  was  in  the  town,  when 
the  town  shall  be  against  the  town,  and  shall 
•erve  to  be  a  fence  to  the  oucmies  of  her 
strength  and  life; — I  siiy,  when  they  shall 
make  use  of  the  forts  and  townhoKLs  to  secure 
lJ\emselvi>s  in,  even  till  they  shall  take,  spoil, 
and  demolish  the  ciustle,  this  w:ui  terrible,  and 
yit  this  was  now  the  sUite  of  the  town  of 
MaiLsoul. 

After  the  town  of  Mansoul  had  been  in  this 
•iad  aixl  laniental>le  condition  for  so  long  a 
time  as  I  have  told  you,  and  no  petitions  that 
they  presented  their  Trince  with  (all  this 
while)  could  prevail,  the  inhabitants  of  the 
town — to  wit,  the  elders  and  chiefs  of  Mansoul 
— gathered  together,  and  after  some  time  spent 
in  eond«iling  their  misemble  state  and  this 
miserable  judgment  coming  U|M>n  them,  they 
agreeil  together  to  draw  up  yet  another  peti- 
tion, and  to  send  it  away  to  Kmmaauel  for 
relief.  lUit  Mr.  (to<lly-fear  stmul  up  and  an- 
itwereti  that  he  knew  that  his  Lord  the  Prince 
never  did  nor  ever  would  receive  a  petition  for 
thr««o  mattvr>t  from  the  hand  of  any  whoever 
unlesvs  the  lord  secretary's  hand  was  to  it,  (and 
this,  quoth  he,  is  the  reason  that  you  prevailed 
not  all  this  while.)  Then  they  said  they  would 
draw  up  one  and  get  the  lonl  se«'retary's  hand 
to  it.  But  Mr.  ( i<Klly-fear  answered  again  that 
lit  knew  also  that  the  lord  secretar)*  would  not 
•et  hi.1  hand  to  any  |»etition  that  himself  had 
not  an  hand  in  com|xMing  and  drawing  up; 
and  lM>sidt>s,  sjiith  he,  the  Prince  doth  know 
my  li^rd  secretary's  hand  frf>m  all  the  han<U  in 
the  world,  wherefore  he  cnnnot  be  deceive<l  by 
any  pretence  whatever;  wherefore  my  advice 
is,  that  yi»u  go  to  my  lord  and  im|)lore  him  to 
Utnd  you  bU  aid,  (now  he  did  yet  abide  in  the 


e.tstie  where  all  the  captains  and  ir.  «i  at  arun 
were. ) 

S»  they  heartily  thanked  Mr.  Go«'.ly-fear 
lo»)k  his  Counsel,  and  did  as  he  had  bidden 
them  ;  so  they  went  and  came  to  my  lord  and 
nnule  known  the  cause  of  their  coming  to  him 
—to  wit,  that  since  Mansoul  was  in  so  deplc)r- 
able  a  condition,  his  highneas  would  Ih<  pleaiu>4l 
to  und«rlake  t<i  draw  up  a  petition  for  them  to 
Knunanuel,  tlu-  Son  of  the  mighty  Shuddai, 
ami  to  their  King  and  his  Kather  by  him. 

Then  said  the  secretary  to  them,  What  |>eti- 
tii>n  is  it  that  you  would  have  m«  draw  up  for 
y«>u?  Hut  they  saiil,  Our  lord  knows  Ust  th« 
state  and  eon«lition  of  the  town  of  Manioul, 
and  how  we  are  backslidden  and  degi mruto 
from  the  Prince;  thou  also  kiiowt-sl  who  ia 
come  U|>  to  war  againi^t  us,  ami  how  Munsoul 
is  now  the  seat  of  war.  My  lord  knows  more- 
over what  barbarous  usagi-s  our  men,  women, 
antl  children  have  sull'eretl  at  their  hands,  and 
how  our  homebred  l)iabolonians  do  walk  now 
with  more  busini-'S  than  dare  the  townsmen  in 
the  streets  of  Mansoul.  Ia'I  our  lonl  tln-re- 
fore,  according  to  the  wis<lom  of  (iimI  that  is  in 
him,  draw  up  a  petition  for  his  |HH>r  iHT\'anta 
to  «)ur  Prince  Kmmanuel.  Well,  said  the  lord 
seiTetary,  I  will  draw  up  a  iH>tition  for  you, 
and  will  also  set  my  hand  thereto.  Then  said 
they,  Hut  when  shall  we  call  for  it  at  the  handu 
of  t)ur  lortl?  iJut  he  answered,  Yourselvea 
must  be  present  at  the  <loing  of  it;  yea,  you 
n>u>t  put  your  desires  to  it.  True,  the  hand 
and  pi>n  shall  be  mine,  but  the  ink  and  paficr 
must  be  yours,  else  how  can  y(»u  sjiy  it  is  your 
petition?  Nor  have  I  nc«-«l  to  |tctition  for 
myself,  because  I  have  not  offended. 

He  al>«o  added  as  followeth.  No  petition 
gix-s  from  me  in  my  nana-  to  the  Prince,  rtnd 
so  to  his  Father  by  him,  but  when  the  people 
that  are  chiefly  concerned  therein  do  join  in 
heart  and  s<juI  in  the  matter,  for  that  must  bo 
insert*-*!  therein. 

.*N)  they  dill  heartily  agree  with  the  sentence 
of  the  lord,  and  a  petition  was  forthwith  drawn 
up  for  them.  But  now  who  should  carry  it? 
that  was  next.  But  the  secretary  advised  th«t 
Captain  Credence  should  carry  it,  for  he  was  • 
well-s|M>ke»  man.  They  thert-fore  callid  for 
him    and    proiM)unde«l   to   him    ;  .ii¥i. 

Well,  said  the  captain,  I  gladly  the 

motion;  and  though  I  am  liuu<-,  I  i%ili  ii<i  thia 
busineM  for  you^%it!i  ;l->  n.U' !i  >I'  'I  tud  »» 
well  as  I  can. 

The  contents  <ii   in.    j i   .1    v....    i,..  ihia 

purpose: 


460 


BUNYAN'S  COMPLETE   WORKS.. 


O  our  Lord  and  Sovereign  Prince  Emman- 
uel, the  potent,  the  long-sufrering  Prince! 
grace  is  poured  into  thy  lips,  and  to  thee  be- 
longs mercy  and  forgiveness,  though  we  have 
rebt'lled  against  thee.  We,  who  are  no  more 
wortiiy  to  be  called  thy  Mansoul,  nor  yet  fit  to 
partake  of  common  benefits,  do  beseech  thee, 
and  tiiy  Father  by  thee,  to  do  away  our  trans- 
gressitins.  We  confess  that  thou  mightest  cast 
us  away  for  them,  but  do  it  not  for  thy  name's 
sake  ;  let  the  Lord  rather  take  an  opportunity 
at  our  miserable  condition  to  let  out  his  bowels 
and  compassion  to  us;  we  are  compassed  on 
every  side :  Lord,  our  own  backslidings  reprove 
us ;  our  Diabolonians  within  our  town  fright 
us,  and  the  army  of  the  angel  of  the  bottom- 
less pit  distresses  us.  Thy  grace  can  be  our 
Balvation,  and  whither  to  go  but  to  thee  we 
know  not. 

Furthermore,  0  gracious  Prince,  we  have 
weakened  our  captains,  and  they  are  discour- 
aged, sick,  and  of  late  some  of  them  grievously 
worsted  and  beaten  out  of  the  field  by  the 
power  and  force  of  the  tyrant.  Yea,  even 
those  of  our  captains  in  whose  valour  we  did 
formerly  use  to  put  most  of  our  confidence, 
they  are  as  wounded  men.  Besides,  Lord,  our 
enemios  are  lively,  and  they  are  strong ;  they 
vaunt  and  boast  themselves,  and  do  threaten 
to  i^art  us  among  themselves  for  a  booty.  They 
are  ikllen  also  upon  us.  Lord,  with  many  thou- 
sand Doubters,  such  as  with  whom  we  cannot 
tell  what  to  do;  they  are  all  grim-looking  and 
unmercil'ul  ones,  and  they  bid  defiance  to  us 
and  thee. 

Our  wisdom  is  gone,  our  power  is  gone,  be- 
cause thou  art  departed  from  us,  nor  have  we 
what  we  may  call  ours,  but  sin,  shame,  and 
confusion  of  face  for  sin.  Take  pity  upon  us, 
O  Lord,  take  pity  upon  us  thy  miserable  town 
of  ^lansoul,  and  save  us  out  of  the  hands  of 
our  enemies.  Amen. 

Tliis  petition,  as  was  touched  afore,  was 
handed  by  the  lord  secretary  and  carried  to 
f  the  court  by  the  brave  and  most  stout  Captain 
Credence.  Now  he  carried  it  out  at  Mouth- 
gate,  for  that,  as  I  said,  was  the  sally-port  of 
the  town ;  and  he  went  and  came  to  Emmanuel 
with  it.  Now  how  it  came  out,  I  do  not  know, 
but  for  certain  it  did,  and  that  so  far  as  to 
reach  the  ears  of  Diabolus.  Thus  I  conclude 
because  that  the  tyrant  had  it  presently  by  the 
end,  and  charged  tiie  town  of  Mansoul  with  it, 
eaying,  Thou  rebellious  and  stubborn-hearted 
Mansoul,  I  will  make  thee  to  leave  off  petition- 
ing ;  art  tliou  yet  for  petitioning?    I  will  make 


thee  to  leave.  Yea,  he  also  knew  who  lh<» 
messenger  was  that  carried  the  petition  to  the 
Prince,  and  it  made  him  both  to  fear  and  rage. 

AVherefore  he  commanded  that  his  drum 
should  be  beat  again,  a  thing  that  Mansoul 
could  not  abide  to  hear ;  but  when  Diabolas 
will  have  his  drum  beat,  Mansoul  must  abide 
the  noise.  Well,  the  drum  was  beat  and  the 
Diabolonians  were  gathered  togetlier. 

Then  said  Diabolus,  O  ye  stout  Diabolo- 
nians, be  it  known  unto  you  that  there  is 
treachery  Batched  against  us  in  the  rebellious 
town  of  Mansoul ;  for  albeit  the  town  is  in 
our  possession,  as  you  see,  yet  these  miserable 
Mansoulians  have  attempted  to  dare  and  have 
been  so  hardy  as  yet  to  send  to  the  court  to 
Emmanuel  for  help.  This  I  give  you  to  un- 
derstand that  ye  may  yet  know  how  to  carry  it 
to  the  wretched  town  of  Mansoul.  •  Wherefore, 

0  my  trusty  Diabolonians,  I  command  that 
yet  more  and  more  ye  distress  this  town  of 
Mansoul  and  vex  it  with  your  wiles,  ravish 
their  women,  deflower  their  virgins,  slay  their 
children,  brain  their  ancients,  fire  their  town, 
and  what  other  mischief  you  can  ;  and  let  this 
be  the  reward  of  the  Mansoulians  from  me  for 
their  desperate  rebellions  against  me. 

This  you  see  was  the  charge,  but  something 
stepped  in  betwixt  that  and  execution,  for  as 
yet  there  was  but  little  more  done  than  to 
rage. 

Moreover,  when  Diabolus  had  done  thus  he 
went  the  next  day  up  to  the  castle-gates,  and 
demanded  that,  upon  pain  of  death,  the  gates 
should  be  opened  to  him,  and  that  entrance 
should  be  given  him  and  his  men  that  followed 
after.  To  whom  Mr.  Godly-fear  replied  (for 
he  it  was  that  had  the  charge  of  that  gate)  that 
the  gate  should  not  be  opened  unto  him  nor  to 
the  men  that  followed  after  him.  He  said, 
moreover,  that  Mansoul,  when  she  had  suffered 
awhile,  should  be  made  perfect,  strengthened, 
settled. 

Then  said  Diabolus,  Deliver  me  then  the 
men  that  have  petitioned  against  me,  especially 
Captain  Credence,  that  carried  it  to  your 
Prince ;  deliver  that  varlet  into  my  hands,  and 

1  will  depart  from  the  town. 

Then  up  starts  a  Diabolonian,  whose  name 
was  Mr.  Fooling,  and  said,  My  lord  offereth 
you  fair ;  it  is  better  for  you  that  one  man  per- 
ish than  that  your  whole  Mansoul  should  be 
undone. 

But  Mr.  Godly-fear  made  him  this  reply: 
How  long  will  Mansoul  be  kept  out  of  the 
dungeon  when  she  hath  given  up  her  faith  to 


THE   HOLY    WAU. 


4GI 


Dialioliis?  As  good  lose  flu-  ii>«ri  as  Inse  Cap- 
tain Credence,  for  if  one  be  gone  the  other 
must  follow.  lUu  to  that  Mr.  Fooling  said 
uotliing. 

I'hen  did  my  lord  mayor  reply,  and  said,  O 
thou  devouring  tyrant !  he  it  known  unto  thee 
we  shall  hearken  to  none  of  thy  words:  we  arc 
resolved  t<  re:«ist  thee  an  long  its  u  captain,  a 
man,  a  sling,  and  a  stone  to  throw  at  thee  shall 
he  fouml  in  the  town  of  .Mansoul.  Hut  Dialt- 
oliis  answered,  Do  you  hope,  do  you  wait,  do 
you  look  for  help  and  deliverance?  You  have 
sent  to  Kmmanuel,  but  your  wickednes.s  sticks 
t(M>  cl«>sc  ill  yuur  skirtM  to  let  inniH-ent  prayers 
come  out  of  your  lips.  Think  you  that  you 
shall  be  prevailers  and  prosper  in  this  design? 
You  will  fail  in  your  wish,  you  will  fail  in 
your  attempts;  for  it  is  not  only  I,  hut  your 
Kmmanuel,  is  n;;aiiist  you.  Yea.  it  is  he  that 
hath  sent  me  against  you  to  subdue  you;  for 
what  then  tin  you  ho|H%  or  by  what  means  will 
you  escape? 

Then  said  the  lord  mayor,  W'c  have  sinned 
indeed,  but  that  shall  be  no  hclji  to  thee,  for 
our  Kmmanuel  hath  said  it,  and  that  in  great 
faithfuliu*ss,  "  And  him  that  cometh  to  me  I 
will  in  nowise  c:ist  out."  lie  hath  also  told 
U8,  O  thou  our  enemy  I  that  all  manner  of  8in 
and  bljLsphemy  shall  be  forgiven  to  the  sons 
of  men.  Therefore  we  dare  not  di>spair,  but 
will  liMik  for,  wait  for,  ami  hope  for  deliver- 
ance still. 

Now  by  this  lime  Captain  Credence  wits 
(.ome  from  the  court  from  Kmmanuel  to  the 
castle  of  MuiisMul ;  and  he  returned  to  them 
with  n  packet.  S»  my  l«»rd  may«>r,  hearing 
that  Captain  Credence  wits  come,  withdrew 
himself  from  the  noise  of  the  roaring  of  the 
tyrant,  and  left  him  to  yell  at  the  wall  of  the 
town  or  against  the  gait's  of  the  castle.  So  he 
came  up  to  the  captain's  lodgings,  and  saluting 
him  he  a«ko<i  him  of  his  welfare,  and  what  was 
the  IK'S*  news  at  court?  Hut  when  he  asked 
Captuiii  Credence  that,  the  water  sIimmI  in  his 
eyes.  Then  said  the  captain.  Cheer  up,  my 
lord,  for  all  will  be  well  in  time  :  and  with  that 
he  first  prinlucefl  his  packet  and  laid  it  by, 
btit  that  the  lord  mayor  and  the  rest  of  the 

iptains  took  for  a  sign  of  geKxl  tidings.  Now 
II  season  of  grace  l)oing  come,  he  sent  for  all 
the  captains  and  eldern  of  the  town  that  were 
here  and  there  in  their  liMl_'inir»  in  the  castle 
and  u|M>n  their  guard,  to  b  :  them  know  that 
Captain  Cre<lence  woj*  returned  from  the  court, 
ami  tliat  ho  had  noniothing  in  general  and 
•oDiething  in  special  to  communicate  to  ihcm. 


Sj  they  all  came  up  to  him  and  saluted  him, 
and  uskeii  him  concerning  his  journey,  and 
what  was  tlie  best  news  at  court?  Ami  he  an- 
swered them,  as  he  had  done  the  lonl  mayor 
before,  that  all  wouiti  be  well  at  la-t.  Now 
when  the  captain  hud  thus  saluted  them,  he 
0|>ened  his  packet  and  thence  did  draw  itut 
his  several  imti-s  for  tliose  that  lie  had  sent 
for. 

And  the  first  note  was  for  my  loni  irny:r, 
wherein  was  signifie«i  that  the  I'rince  Kmiimii- 
uel  had  taken  it  well  that  my  lonl  mayor  had 
been  so  true  and  trusty  in  Ids  ollice  and  the 
great  concerns  that  lay  U|M»n  him  for  the  Uiwn 
and  people  of  .Mansoul.  .\lso  he  bid  him  to 
know  that  he  took  it  well  that  he  hail  been  no 
bold  for  his  Tritice  Kmmanuel,  ami  had  en- 
gaged so  faithfully  in  his  cause  agaiiixt  Diab- 
olus.  lie  also  sii^'iiified  at  the  cIohc  of  his  |et> 
ter  that  he  should  shortly  receive  his  reward. 

The  »econ<i  note  that  came  out  was  for  the 
noble  Lord  Will-be-will,  wlierein  there  waa 
signified  that  his  Prince  Kmmanuel  did  well 
understand  how  valiant  and  coiira^'enus  ho 
had  been  for  the  honour  (d'  his  Lord,  now  in 
his  absence  and  when  his  name  was  under  con- 
tempt by  Diabolus.  There  was  signified  also 
that  his  Prince  had  taken  it  well  that  he  had 
been  so  faithful  to  the  town  of  .Mansnul,  in  hia 
keeping  so  strict  a  hand  and  eye  over  and  so 
strict  a  rein  upon  the  necks  of  the  DlalNilo- 
nians  that  did  still  lie  lurking  in  their  several 
lioles  in  the  famous  t«>wn  of  Mansoul. 

He  signified,  moreover,  how  that  he  under- 
stood that  my  lord  had  with  his  own  hand 
done  great  exe<*ution  U|>on  some  of  the  chief 
(d'  the  rebels  there,  to  the  great  iliscourage- 
ment  of  the  adverse  party  and  Ui  the  good 
example  of  the  wholv  town  of  Mansoul; 
and  that  shortly  his  lordship  should  have  hia 
reward. 

The  third  note  came  out  for  the  sulxtniinate 
preacher,  wherein  was  signified  that  hi*  Prince 
tiMik  it  well  from  him  that  he  had  mi  boiiesilj 
and  so  faithfully  iH'rforme<l  his  ofiice  and  ex- 
e<Mite<i  the  trust  committed  to  him  by  his  \jitr\\, 
while  ho  exhorted,  rebukeil,  and  forewarned 
Mansoul  acronling  to  the  laws  of  the  town. 
Ho  signified,  moreover,  that  he  look  it  well 
at  his  hand  that  he  calb-tl  to  fastintr.  to  "lack* 
cloth,  and  aslu*s  when  .Mnnsoul  whs  under  her 
revolt.  Also  that  he  called  for  the  aid  nf  the 
Captain  H-mnerges  to  help  in  s"  wei;;hty  • 
work.  AncI  that  shortly  he  also  should  re* 
ccive  his  rewani. 

The   fourth    note  came  out  for  Mr.  Uodly 


462 


BUNYAN'S  COMPLETE   WORKS. 


fear,  wherein  his  Lord  thus  signified :  that  his 
Lordship  observed  that  he  was  the  only  man 
in  .Mansoul  that  detected  Mr.  Carnal-security 
as  tlie  only  one,  that  through  his  subtlety  and 
cunning,  had  obtained  for  Diabolus  a  defec- 
tion and  decay  of  goodness  in  the  blessed 
town  of  Mansoul.  Moreover,  his  Lord  gave 
him  to  understand  that  he  still  remembered 
his  tears  and  mourning  for  the  state  of  Man- 
soul.  It  was  also  observed  by  the  same  note 
that  his  Lord  took  notice  of  his  detecting  of 
tills  Mr.  Carnal-security  at  his  own  table  among 
the  guests  in  his  own  house,  and  that  in  the 
midst  of  his  jolliness,  even  while  he  was  seek- 
ing to  perfect  his  villainies  against  the  town 
of  Maosoul.  Emmanuel  also  took  notice  that 
this  reverend  person,  Mr.  Godly-fear,  stood 
stoutly  to  it  at  the  gates  of  the  castle  against 
all  the  threats  and  attempts  of  the  tyrant,  and 
that  he  put  the  townsmen  in  a  way  to  make 
their  petition  to  their  Prince,  so  as  that  he 
might  accept  thereof,  and  as  that  they  might 
obtain  an  answer  of  peace;  and  that  therefore 
ehortly  he  should  receive  his  reward. 

After  all  this  there  was  yet  produced  a  note 
which  was  written  to  the  whole  town  of  Man- 
soul,  whereby  they  perceived  that  their  Lord 
took  notice  of  their  so  often  repeating  of  peti- 
tions to  him,  and  that  they  should  see  more 
of  the  fruits  of  such  their  doings  in  time  to 
come.  Their  Prince  did  also  therein  tell  them 
that  he  took  it  well  that  their  heart  and  mind 
now  at  last  abode  fixed  upon  him  and  his 
ways,  though  Diabolus  had  made  such  inroads 
upon  them  ;  and  that  neither  flatteries  on  the 
one  hand  nor  hardships  on  the  other  could 
make  them  yield  to  serve  his  cruel  designs. 
There  was  also  inserted  at  the  bottom  of  this 
note  that  his  Lordship  had  left  the  town  of 
Mansoul  in  the  hands  of  the  lord  secretary 
and  under  the  conduct  of  Captain  Credence, 
Baying,  Beware,  that  you  yet  yield  yourselves 
under  their  governance,  and  in  due  time  you 
shall  receive  your  reward. 

Hn  after  tiie  brave  Captain  Credence  had 
delivered  his  notes  to  those  to  whom  they  be- 
longed, he  retired  himself  to  my  lord  secre- 
tary's lodgings,  and  there  spent  time  iu  con- 
versing with  him;  for  they  two  were  very 
great  one  with  another,  and  did  indeed  know 
more  how  things  would  go  with  Mansoul  than 
did  all  the  townsmen  beside^s.  The  lord  secre- 
tary also  loved  the  Captain  Credence  dearly; 
yea,  many  a  good  bit  was  sent  him  from  ray 
lord's  table;  also  he  might  have  a  show  of 
countenance  when   the  rest  of  Mansoul  lay 


under  the  clouds.  So  after  some  time  for  con- 
verse was  spent  the  captain  betook  himself  to 
his  chambers  to  rest.  But  it  was  not  long 
after  but  my  lord  did  send  for  the  captain 
again ;  so  the  captain  came  to  him,  and  they 
greeted  one  another  with  usual  sa'utations. 
Then  said  the  captain  to  the  loid  secretary, 
What  hath  my  loid  to  say  to  his  servant? 
So  the  lord  secretary  took  him  and  had  him 
aside,  and  after  a  sign  or  two  of  more  favour 
he  said,  I  have  made  thee  the  Lord's  lieutenant 
over  all  the  forces  in  Man?oul ;  so  that  from 
this  day  forward  all  men  in  Mansoul  shall  be 
at  thy  w^ord,  and  thou  shalt  be  he  that  shall 
lead  in  and  that  shall  lead  out  Mansoul. 
Thou  shalt  therefore  manage,  according  to 
thy  place,  the  war  for  thy  Prince  and  for  the 
town  of  Mansoul  against  the  force  and  power 
of  Diabolus,  and  at  thy  command  shall  the 
rest  of  the  captains  be. 

Now  the  townsmen  began  to  perceive  what 
interest  the  captain  had  both  with  the  court 
and  also  with  the  lord  secretary  in  Mansoul ; 
for  no  man  before  could  so  speed  when  sent, 
nor  bring  such  good  news  from  Emmanuel  as 
he.  Wherefore  what  do  they,  after  some 
lamentation  that  they  made  no  more  use  of 
him  in  their  distresses,  but  send  by  their  sub- 
ordinate preacher  to  the  lord  secretary  to  de- 
sire him  that  all  that  ever  they  wei"e  and  had 
might  be  put  under  the  government,  care, 
custody  and  conduct  of  Captain  Credence. 

So  their  preacher  went  and  did  his  errand, 
and  received  this  answer  from  the  mouth 
of  his  lord :  That  Captain  Credence  should  be 
the  great  doer  in  all  the  King's  army  against 
the  King's  enemies,  and  also  for  the  welfare 
of  Mansoul.  So  he  bowed  to  the  groom  and 
thanked  his  lordship,  and  returned  and  told 
his  news  to  the  townsfolk.  But  all  this  was 
done  with  all  imaginable  secresy,  because  the 
foes  had  yet  great  strength  in  the  town. 

But  to  return  to  our  story  again  :  When 
Diabolus  saw  himself  thus  boldly  confronted 
by  the  lord  mayor,  and  perceived  the  stoutness 
of  Mr.  Godly-fear,  he  fell  into  a  rage  and 
forthwith  called  a  council  of  war,  that  he 
might  be  revenged  on  Mansoul.  So  all  the 
princes  of  the  pit  came  together,  and  old  In- 
credulity at  the  head  of  them,  with  all  the  cap- 
tains of  his  array.  So  they  consulted  what  to 
do.  Now  the  effect  and  conclusion  of  the 
council  that  day  was,  how  they  might  take 
the  castle,  because  they  could  not  conclude 
themselves  masters  of  the  town  so  long  as  that 
was  in  the  possession  of  their  enemies.    So 


THE  HOLY   WAIL 


-163 


anc  advi-*ed  this  way,  and  another  advised 
that ;  but  whon  they  could  not  agree  in  their 
verdict,  Apollyon,  the  president  of  the  council, 
etood  up,  and  thus  he  l>e;:au  :  My  hrotlierhood, 
quoth  he,  I  have  two  thiii'/s  to  propountl  unto 
you,  and  my  first  is  this:  Let  us  withdraw 
ourselves  from  the  town  into  the  plain  again, 
!''>r  our  presence  here  will  do  us*  no  pood,  be- 
muse the  castle  is  yet  in  our  enemies'  hands; 
nor  is  it  pos^sible  that  we  should  take  that  so 
loni:  as  .so  many  brave  captains  are  in  it,  and 
that  this  bold  fellow,  (Jodly-fcar,  is  matle  the 
keeper  of  the  gates  of  it.  Now  when  we  have 
withdrawn  ourselves  into  the  plain,  they  of 
their  own  accord  will  be  glad  of  some  little 
ease,  and  it  n>ay  be  of  their  ov.n  accord  they 
again  nn»y  begin  to  be  renuss ;  and  even  their 
so  being  will  give  theni  a  bigger  blow  than  we 
can  possibly  give  them  ourselves.  Hut  if  that 
should  fail,  our  going  forth  of  the  town  may 
draw  the  ca(>tains  out  after  us,  and  you  know 
what  it  cost  thenj  when  we  fought  them  in  the 
field  before.  Besides,  can  we  but  draw  them 
out  into  the  field,  we  may  lay  an  ambush  be- 
hind the  town,  which  shall,  when  they  are 
roiue  forth  al)road,  ru^h  in  ami  take  posses- 
sion of  the  castle. 

But  Ik-elr.ebub  st«HHl  up  and  replied,  saying. 
It  is  impassible  to  draw  then)  all  otV  from  the 
castle;  some,  you  may  be  sure,  will  lie  there 
t4)  keep  that;  wherefore  it  will  be  but  in  vain 
thus  to  attempt  uidess  we  were  sure  that  they 
will  all  come  out.  He  therefore  ctmcluded 
that  what  w:uh  done  must  )>o  done  by  some 
other  means.  And  the  most -likely  means  that 
the  greatest  of  their  heads  could  invent  was 
that  which  A|H>llyon  had  advised  before — to 
wit,  to  get  the  lownsmon  again  to  sin.  For, 
iiaid  he,  it  is  ni>t  our  UMUg  in  the  town,  nor  in 
the  fielcl,  nor  our  fighting,  nor  our  killing  of 
their  men,  that  can  make  us  the  masters  of 
Mansoul ;  fiir  so  long  »»  one  in  the  town  in 
able  t«>  lift  up  his  finger  apiinst  us,  Kmmanuel 
will  take  tht-ir  parts;  and  if  he  shall  take  their 
parts,  we  know  what  time  of  clay  it  will  Ik» 
with  us.  Wherefore,  for  my  part,  ijuoth  he, 
there  is  in  my  judgment  no  way  to  bring  them 
into  lM)ndage  to  us  like  inventing  a  way  to 
make  them  sin.  Had  we,  said  he,  left  all  our 
l>«>ubtcr»  at  home,  we  had  done  a.H  well  a»  we 
have  ilone  now,  unlesM  we  could  have  nuule 
them  I  he  moxtent  and  governors  of  the  cattle; 
for  houbtfrn  at  a  distance  are  but  like  objiv- 
tions  rc|H'il)-d  with  argumenlJi.  Ind«'ed,  can 
w#.  1)1  I  1,'.  t  t>  tin  iiifi.  tl\.-  hold  nml  iiiaki'  tlnn> 


possessors  of  that,  the  <lay  will  be  our  owu. 
Let  us  therefore  withdraw  oursclvi>s  into  the 
plain,  (ni»t  exp«-<'ting  that  the  captains  in  Man- 
soul  shouM  follow  us,)  but  yet,  1  say,  let  us  do 
this,  and  before  we  so  do  let  us  advise  again 
with  our  trusty  Diabolonians  that  arc  yet  in 
their  holds  of  Mansoul,  and  net  them  to  work 
to  betray  the  town  to  us  ;  for  they  Indeitl  must 
do  it  or  it  will  be  left  undone  for  ever.  IJy 
these  sayings  of  Iteel/ebub  (f<»r  I  think  it  was 
he  that  gave  his  couns«-I)  the  whole  conclave 
was  forceil  to  be  of  his  opinion — to  wit,  that 
the  way  to  get  the  castle  was  to  get  the  town 
to  sin.  Then  they  fell  to  inventing  by  what 
means  to  do  this  thing. 

Then  Lucifer  stoml  up  and  said,  The  coun* 
sel  id'  Heelzebub  is  jiertinent ;  n<»w  the  way  to 
bring  this  to  pass,  in  mine  opinion,  is  thia: 
Let  us  withdraw  our  force  froni  the  town  of 
>Linsoul ;  li't  usdo  this,  and  let  us  terrify  them 
no  more,  either  with  summons  or  threats,  or 
with  the  noise  of  our  drum,  or  any  other  awa- 
kening means.  Only  let  us  lie  in  the  field  at 
a  distance,  and  be  as  if  we  reganletl  them  not, 
(for  frights,  I  see,  do  but  awaken  them  and 
make  them  stand  more  to  their  arms.)  I  have 
also  another  stratagem  in  my  heatl.  You  know 
Man.soul  is  a  market-town,  and  a  town  that  de- 
lights in  commerce;  what  therefore  if  some 
of  tmr  DialMtlonians  shall  feign  themselvci*  far- 
countrymen,  and  shall  go  out  and  bring  to  the 
market  of  Mansoul  some  of  our  wares  to  sell? 
and  what  matter  at  what  rates  they  sell  their 
wares,  though  it  be  but  for  half  the  worth? 
Now,  let  thooe  that  thus  shall  trade  in  their 
market  bo  those  that  are  witty  and  true  to  us, 
and  I  will  lay  my  crown  t<i  pawn  it  will  do. 
There  are  two  that  an*  come  to  my  thoiightji 
already  that  I  think  will  be  arch  at  this  work, 
and  they  are  Mr.  lVnny-wise-pound-fiM»li«h, 
and  Mr.  Get-i'-the-hundre«l-and-lose-i'-lhe- 
shire;  nor  is  this  man  with  the  long  name  at 
all  inferior  to  the  other.  What  also  if  you 
join  with  th«n.  Mr.  Sweet-world  and  Mr.  I'lei*-' 
ent-giMsl? — they  are  men  tiwit  are  civil  and 
cunning,  but  our  true  friemLs  and  hel|K'rH. 
Let  these,  with  as  many  more,  engage  in  this 
business  for  us,  and  let  .Mansoul  Im>  taken  up 
in  much  busin(<iut,  and  let  them  grow  full  and 
rich,  and  this  is  the  way  to  gel  ground  of  thrm  r 
rememU'r  ye  not  that  thus  wo  prevaibtl  upon 
I^xslicea,  and  how  many  at  1  ''dd 

in  thi-*  snare?     Now,  when  ■  -'W 

full  they  will   forget  their  iiOM-rv  ,  >tnd   il   we 
shall   not   alVright    ihera   they   lu.iy   hapj-n  U 


464 


BUyVAS'S  COMPLETE   WORKS. 


fall  asleep,  and  so  be  got  to  neglect  their  town- 
watch,  their  castle-watch,  as  well  as  their 
watch  at  the  gates. 

Yea,  may  we  not  by  this  means  so  cumber 
Mansoul  with  abundance  that  they  shall  be 
forced  to  make  of  their  castle  a  warehouse  in- 
stead of  a  garrison  fortified  against  us  and  a 
receptacle  for  men  of  war?  Thus,  if  we  get 
our  goods  and  commodities  thither,  I  reckon 
that  tlie  castle  is  more  than  half  ours.  Be- 
Bides,  could  we  so  order  it  that  it.  should  be 
filled  with  such  kind  of  wares,  then  if  we  made 
n  sudden  assault  upon  them  it  would  be  hard 
for  tiie  captains  to  take  shelter  there.  Do  you 
know  tliat  of  the  parable,  "The  deceitfulness 
of  riches  choke  the  world ; "  and  again,  "  When 
the  heart  is  overcharged  with  surfeiting  and 
drunkenness  and  the  cares  of  this  life,  all  mis- 
chief comes  upon  them  at  unawares." 

Furthermore,  my  lords,  quoth  he,  you  very 
well  know  that  it  is  not  easy  for  a  people  to  be 
filled  witii  our  things  and  not  to  have  some  of 
our  Diabolonians  as  retainers  to  their  houses 
and  services.  Where  is  there  a  Mansoulian 
that  is  full  of  this  world  that  has  not  for  his 
servant  and  waiting-man  Mr.  Profuse,  or  Mr. 
ProdigiUity,  or  some  other  of  our  Diabolonian 
gang,  as  Mr.  Voluptuous,  Mr.  Pragmatical, 
Mr.  Ostentation,  or  the  like?  Now  these  can 
take  the  castle  of  Mansoul,  or  blow  it  up,  or 
make  it  unfit  for  a  garrison  for  Emmanuel ; 
and  any  of  these  will  do.  Yea,  these,  for 
aught  I  know,  may  do  it  for  us  sooner  than  an 
army  of  twenty  thousand  men.  Wherefore, 
to  end  as  I  began,  my  advice  is,  that  we  quietly 
withdraw  ourselves,  not  offering  any  further 
force  or  forcible  attempts  upon  the  castle,  at 
least  at  tliis  time,  and  let  us  set  on  foot  our 
new  project,  and  let  us  see  if  that  will  not 
make  them  destroy  themselves. 

This  advice  was  highly  applauded  by  them 
all,  and  was  accounted  the  very  masterpiece 
of  hell:  to  wit,  to  choke  Mansoul  with  a  ful- 
ness of  this  world,  and  to  surfeit  her  heart  with 
the  good  things  thereof.  But  see  how  things 
meet  ti)gether!  Just  as  this  Diabolonian 
council  w;i«  broken  up,  Captain  Credence  re- 
ceived a  letter  from  Emmanuel,  the  contents 
of  which  were  these:  That  upon  the  third  day 
he  would  njcet  him  in  the  field  in  the  plains 
about  Mansoul.  Meet  me  in  field!  quoth  the 
captain  ;  what  meaneth  my  Lord  by  this?  I 
know  not  what  he  meaneth  by  meeting  of  me 
in  the  field.  So  he  took  the  note  in  his  hand 
and  did  carry  it  to  my  lord  secretary  to  ask  his 
thoughts  thereupon,  (for  my  lord  was  a  seer  in 


all  matters  concerning  the  King  and  also  for 
the  good  and  comfort  of  the  town  of  Mansoul.) 
So  he  showed  my  lord  the  note,  and  desired 
his  opinion  thereof.  For  my  part,  quoth  Cap- 
tain Credence,  I  kno^v  not  the  meaning  thereof. 
So  my  lord  did  lake  and  read  it,  and  after  a 
little  pause  he  said,  "  The  Diabolonians  have 
had  against  Mansoul  a  great  consultation  to- 
day ;  they  have,  I  say,  this  day  been  contriving 
the  utter  ruin  of  the  town ;  and  the  result  of 
the  council  is,  to  set  Mansoul  into  such  a  way 
•,vhich,  if  taken,  will  surely  make  her  destroy 
herself.  And  to  this  end  they  are  making 
ready  for  their  own  departure  out  of  the  town, 
intending  to  betake  themselves  to  the  field 
again,  and  there  to  lie  till  they  shall  see 
whether  this  their  project  will  take  or  no.  But 
be  thou  ready  with  the  men  of  thy  Lord,  for 
on  the  third  day  they  will  be  in  the  plain, 
there  to  fall  upon  the  Diabolonians ;  for  the 
Prince  will  by  that  time  be  in  the  field,  yea, 
by  that  it  is  break  of  day,  sun-rising,  or  before, 
and  that  \vith  a  mighty  force  against  them. 
So  he  shall  be  before  them,  and  thou  shalt  be 
behind  them,  and  betwixt  you  both  their  army 
shall  be  destroyed." 

When  Captain  Credence  heard  this,  away 
he  goes  to  the  rest  of  the  captains,  and  tells 
them  what  a  note  he  had  awhile  since  received 
from  the  hand  of  Emmanuel;  and,  said  he, 
that  which  was  dark  therein,  has  my  lord  the 
lord  secretary  expounded  unto  me.  He  told 
them,  moreover,  what  by  himself  and  by  them 
must  be  done  to  answer  the  mind  of  their 
Lord.  Then  were  the  captains  glad;  and 
Captain  Credence  commanded  that  all  the 
King's  trumpeters  should  ascend  to  the  battle- 
ments of  the  castle,  and  there,  in  the  audience 
of  Diabolus  and  of  the  whole  town  of  Mansoul, 
make  the  best  music  that  heart  could  invent. 
Then  the  trumpeters  did  as  they  were  com- 
manded. They  got  themselves  up  lo  the  top 
of  the  castle,  and  thus  they  began  to  sound. 
Then  did  Diabolus  start,  and  said,  "  What  can 
be  the  meaning  of  this?  They  neither  sound 
boot-and-saddle,  jior  horse-and-away,  nor  a 
charge.  What  do  these  madmen  mean,  that 
they  should  be  so  merry  and  glad?"  Then 
answered  him  one  of  themselves,  and  said, 
"  This  is  for  joy  that  their  Prince  Emmanuel 
is  come  to  relieve  the  town  of  Mansoul — that 
to  this  end  he  is  at  the  head  of  an  army,  and 
that  this  relief  is  nr^ar." 

The  men  of  Mansoul  were  also  greatly  con- 
cerned at  this  melodious  charm  of  the  trump- 
ets :  they  said,  yea,  they  answered  one  another, 


T1IJ-:  jkjlv  HAi:. 


405 


«aying,  "This  can  bo  no  harm  to  luj;  surely 
this  can  be  no  harm  to  us."  Then  said  the 
Diahdlonlans,  "  What  had  we  bcbt  to  do?" 
And  it  w:is  answurt-d  it  was  best  to  quit  the 
town  ;  and  that,  sjiid  one,  ye  may  do  so  in  jmr- 


the  held  to  his  servants  ?"  Hut  wlu-n  the  enemy 
saw  the  man  eome  with  his  crutches,  they  were 
diiunteii  yet  the  mure;  fur,  thought  they,  wliat 
spirit  has  putuessed  these  Munsouliaiis  tluil 
tiiey  tight  us  u|Min  tiieir  crutcliesi     Well,  the 


suance  of  your  last  council,  and  by  so  doing  i  captains,  jts  I  said,  fell  on,  and  did  bravely 
also  be  better  able  to  give  the  enemy  battle  ,  handle  tluir  weapons,  still  crying  out  and 
flhonid  an  army  from  without  come  upon  us.    *shouting  as  they  laid  on  blows,  "The sword  of 


^^o  on  the  second  day  they  witlulrew  themselves 
t/<'ra  Mansoul  and  abo<le  in  the  plains  without, 
but  they  encamped  themselves  before  Kye-gate, 
in  what  terrene  and  terrible  manner  they 
could.  The  reiU<*on  why  they  couhl  not  abide 
in  the  town  (besidi-s  the  rejuons  that  were  de- 


the  IVince  Emmanuel  :»■"!  'l"-  -lii.1.1  i.i"  t'u.- 
tain  Credence  I" 

Now  when  Dial>olus  s.iw  m.it  in.'  >  .niam- 
were  come  out.  and  that  s<»  valiantly  tiny  sur- 
rounded his  men,  he  concluded  that  fur  the 
present  nothing  from  them  was  to  Itv  hxikcd 


bated  in  the  last  conclave)  was,  for  that  they  |  fur  but  blows  and  the  dints  of  Utoir  two-vUgcd 
were  not  possessed  of  the  stronghold,  and  be-      swords. 


cause,  said  they,  we  shall  have  more  conve- 
nience to  fight,  and  also  to  fly,  if  need  be,  when 
we  are  cncaniped  in  the  open  plains.  iJi'sides, 
the  town  would  have  been  a  pit  for  them, 
rather  than  a  place  of  defence,  had  the  Prince 
come  up  and  enclosed  them  f;isl  therein. 
Therefore  thcv  bet«.)ok   themselvi's  to  the  fielil. 


Wherefore  he  also  falls  upon  the  Prince'* 
army  with  all  his  «leadly  ft»rce.  S<>  the  buttle 
wius  joined.  Now,  who  was  it  that  at  finil 
Diabolus  met  with  in  the  fight  but  (*ii|>tain 
Credence  on  the  one  hand,  and  I^ord  WIU-Ih,'- 
will  on  the  other?  Now,  Will-bo-will's  blows 
were  like  the  blows  of  a  giant;  for  that  man 


that  they  might  al.so  be  out  of  the  reach  of  the  i  had  a  strong  arm,  and  ho  fell  in  uiwin  the 

slings,  by  which  they  were  much  annoyed  all  Election-doubters,  for  they  were  the  lil'eguard 

the  while  that  they  were  in  the  town.  of  Uiabolus,  and  he  kept  them  in  play  a  cikkJ 

Well,  the  time  that  the  captains  were  to  fall  j  while,  cutting  and  battering  slir                  N«\v. 

U|>on  the  Diabolonians  being  come,  they  eagerly  when  Captain  Credence  saw  my                     <d, 

prepareil  themselves   for  action;   for  Captain  he  did  stoutly  fall  on,  on  the  other  iiami,  upou 

Credence  having  told  the  captains  over  night  ,  the  .same  company  also ;  s<^^>  they  put  them  to 

that  they  should  nieet  their  Prince  in  the  field  I  great  disorder.     Now  Captain  Uoud-ho])e  had 

to-morrow  was  like  oil  to  a  flaming  fire,  for  of  engagetl  the  Vocation-doubterB,  and  they  were 

a  long  time  they  had  been  at  a  distance ;  they  stunly  men,   but   the  captain  was   a   valiant 

then  lore  were  for  this  the  more  earnest  and  man;  Captain  E.\perience  did  a                 iiim 


di-sirous  of  the  work.  So,  as  I  .said,  the  hour 
being  come.  Captain  Credence,  with  the  rest 
of  the  men  of  war,  drew  out  their  forces  before 
it  was  day  by  the  sally-port  of  the  town.  And 
being  all  reatly,  Captain  Cretlcnce  went  up  to 
the  head  of  the  army  and  gave  to  the  ri>st  of 
tho  captains  the  word,  and  they  to  their  under- 
otlicers  and  sol<liers;  the  word  was,  "The 
•word  of  the  Prince  Enunanuel  and  the  shield 
of  Captain  Cretlencel"  which  is  in  the  Man- 
•oulian  tongue,  "  The  woni  of  God  and  faith." 
Then  the  ra|>tains  fell  on,  and  began  roundly 
lo  fron'  and  flank  and  rear  l>ialM>lus's  camp. 

Now  they    left  (Captain   Exp«rifnee   !• 
ti»wn,   lK'eau.T«  he  wxi  yet   ill   of  h\>  w 
which  the  Diabolonians  had  given  him  in  the 
lust  tight.     Uut  when  he  perceived  that  the 


some  aid,  .so  he  made  the  V'o«.i  .cm 

to  retreat.  The  rest  of  the  armies  were  liotly 
engaged,  and  that  on  every  side,  and  the 
Diabolonians  did  fight  stoutly.  Then  did  my 
lord  sccretar}'  command  that  the  slings  from 
the  castle  should  be  played,  and  his  men  could 
throw  stoni-H  at  an  hair's  breadth.  Hut  :ifter  a 
while  Ujose  that  were  made  to  fly  before  the 
capt^iins  of  the  IVince  did  Ix-gin  to  rally  again, 
and  they  came  up  stoutly  U|>on  the  rear  ol  the 
Prince's  anny;  wherefore  the  Prince'*  anny 
began  to  faint,  but  remembering  that  Iher 
should  see  the  face  of  their  Prince  by  and  bj', 
1  a  very  fi-  '*»• 

i  I    the    en;  ;ijC 

'  1  ne  swonl  of  ti>e  I'l  'he 

•.hield  of  Captain  Cri  .  "'al 


captains  were  at  it,  what  docn  ho  but,  calling  [   DialMdus  gave  back,  thinking  that  mor«  aid 

for  his  crutches  with   '      '  '■'  '  -     ■  ;    .  n  come.    Hut  uo  Km '  '     '  ^  yrt 

ne  g'K'w  to  the  battle,  1.     Moreover,  the  '  ■  in 

whil.-  my  brethren  are   in  lite  ibl,  and  they  ■■■■  'ih 

Kmiiuuiuel  the  Prince  will  m.  i^«.     Now  in    ;  •■•»«> 

30 


466 


BUNYAN'S  COMPLETE  WORKS. 


Credeuee  bravely  encouraged  his  men  to  stand 
to  it,  and  Diaboius  did  the  like  as  well  as  he 
could.  But  Captain  Credence  made  a  brave 
speech  to  his  soldiers,  the  contents  whereof 
here  follow: 

Gentlemen  soldiers  and  my  brethren  in  this 
design,  it  rcjoiceth  me  much  to  see  in  the  field 
for  our  Prince  this  day  so  stout  and  so  valiant* 
an  army  and  such  faithful  lovers  of  Mansoul. 
You  have  hitherto,  as  hath  become  you,  shown 
yourselves  men  of  truth  and  courage  against 
the  Diabolonian  forces,  so  that  for  all  their 
boasts  they  have  not  yet  much  cause  to  boast 
of  their  gettings.  Now,  take  to  yourselves 
your  wonted  courage,  and  show  yourselves  men 
even  this  once  only,  for  in  a  few  minutes  after 
the  next  engagement  this  time  you  shall  see 
your  Prince  show  himself  in  the  field ;  for  we 
must  make  this  second  assault  upon  this  ty- 
rant Diaboius,  and  then  Emmanuel  comes. 

No  sooner  had  the  captain  made  this  speech 
to  his  soldiers  but  one  Mr.  Speedy  came  post 
to  the  captain  from  the  Prince  to  tell  him  that 
Emmanuel  was  at  hand.  This  news,  when 
the  captain  had  received,  he  communicated  to 
the  other  field-officers,  and  they  again  to  their 
soldiers  and  men  of  war.  Wherefore,  like 
men  raised  from  the  dead,  so  the  captains  and 
their  men  arose,  made  up  to  the  enemy,  and 
cried  as  before,  "The  sword  of  the  Prince 
Eknmanuel  and  the  shield  of  Captain  Cre- 
dence!" 

The  Diabolonians  also  bestirred  themselves, 
ind  made  resistance  as  well  as  they  could  ;  but 
in  this  last  engagement  the  Diabolonians  lost 
their  courage,  and  many  of  the  Doubters  fell 
down  dead  to  the  ground.  Now  when  they 
had  been  in  the  heat  of  battle  about  an 
hour  more,  Captain  Credence  lift  up  his  eyes 
and  saw  and  beheld  Emmanuel  coming ;  and 
he  came  with  colours  flying,  trumpets  sound- 
ing, and  the  feet  of  his  men  scarce  touched  the 
ground,  they  hasted  with  that  celerity  towards 
the  captains  that  were  engaged.  Then  Cap- 
tain Credence  wheeled  with  his  men  to  the 
town-ward  and  gave  to  Diaboius  the  field.  So 
Em;nanuel  came  upon  him  on  the  one  side, 
and  tlie  enemy's  place  was  betwixt  them  both  ; 
then  again  they  fell  to  it  afresh,  and  after  a 
little  while  Emmanuel  and  Captain  Credence 
met,  still  trampling  down  the  slain  as  they 
came. 

But  when  the  captains  saw  that  the  Prince 
was  come,  and  that  he  fell  upon  the  Diabolo- 
niaikj  on  the  other  side,  and  that  Captain  Cre- 
dence and  his  Highness  had  got  them  up  be- 


twixt them,  they  shouted,  (they  so  shouted 
that  the  ground  rent  again,)  saying,  "The 
sword  of  Emmanuel  and  the  shield  of  Cap- 
tain Credence!"  Now  when  Diaboius  saw 
that  he  and  his  forces  were  so  hard  beset  by 
the  Prince  and  his  princely  army,  what  doth 
he  and  the  lords  of  the  pit  that  were  with 
him  but  make  their  escape,  and  forsake  their 
army  and  leave  them  to  fall  by  the  hand  of 
Emmanuel  and  of  his  noble  Captain  Cre- 
dence? So  they  fell  all  down  slain  before 
them,  before  the  Prince  and  before  his  royal 
army;  there  was  not  left  so  much  as  one 
Doubter  alive;  they  lay  spread  upon  the 
ground  dead  men,  as  one  would  spread  dung 
upon  the  land. 

When  the  battle  was  over  all  things  came 
into  order  in  the  camp ;  then  the  captains  and 
elders  of  Mansoul  came  together  to  salute 
Emmanuel  while  without  the  corporation  ;  so 
they  saluted  him  and  welcomed  him,  and  that 
with  a  thousand  welcomes,  for  that  he  was 
come  to  the  borders  of  Mansoul  again ;  so  he 
smiled  upon  them  and  said,  Peace  be  to  you ! 
Then  they  addressed  themselves  to  go  to  the 
town ;  they  went  then  to  go  up  to  Mansoul — 
they,  the  Prince,  and  all  the  new  forces  that 
now  he  had  brought  with  him  to  the  war. 
Also  all  the  gates  of  the  town  were  set  open 
for  his  reception,  so  glad  were  they  of  his 
blessed  return.  And  this  was  the  manner  and 
order  of  going  into  Mansoul : 

1.  As  I  said,  all  the  gates  of  the  town  were 
set  open,  yea,  the  gates  of  the  castle  also ;  the 
elders  too  of  the  town  of  Mansoul  placed  them*- 
selves  at  the  gates  of  the  town  to  salute  him  at 
his  entrance  thither ;  and  so  they  did,  for  as  he 
drew  near  and  approached  towards  the  gates, 
they  said,  "  Lift  up  your  heads,  O  ye  gates, 
and  be  ye  lift  up,  ye  everlasting  doors,  and 
the  King  of  glory  shall  come  in."  And  they 
answered  again,  "Who  is  the  King  of  glory?" 
And  they  made  return  to  themselves,  "The 
Lord  strong  and  mighty,  the  Lord  mighty  in 
battle.  Lift  up  your  heads,  0  ye  gates,  even 
lift  them  up,  ye  everlasting  doers/'  &c. 

2.  It  was  ordered  also  by  those  of  Mansoul 
that  all  the  way  from  the  town-gates  to  those 
of  the  castle  his  blessed  Majesty  should  be  en- 
tertained with  the  song  by  them  that  had  the 
best  skill  in  music  in  all  the  town  of  Mansoul; 
then  did  the  elders  and  the  rest  of  the  men  of 
Mansoul  answer  one  another  as  Emmanuel 
entered  the  town,  till  he  came  at  the  castle- 
gates,  with  songs  and  sound  of  trumpets,  say- 
ing. They  have  seen  thy  goings,  O  God,  even 


THE  HOLY   WAR. 


-16: 


the  goiiip?  f  my  God,  my  King,  in  the  sjinc- 
tuar)'.  So  .he  singers  went  before,  tlie  phiyere 
on  instruments  followed  after,  and  among  them 
were  the  damsels  playing  on  timbrels. 

.').  Then  the  eaptains,  (for  I  woJild  speak  a 
word  of  them,)  in  their  order,  waited  on  the 
I'rince  as  he  entered  into  the  g:ite8  of  Mansoiil. 
Captain  Ore<lenee  went  before,  and  Captain 
Oooil-hope  with  him;  Captain  Charity  came 
behind  with  other  of  his  companions,  nnd 
Captain  Patience  followe<l  after  all;  and  the 
rest  of  the  captains,  some  on  the  riglil^  hand 
and  sonje  on  the  K-ft,  aceompaiiitHl  Kmmanucl 
into  Mansoul.  And  all  tin-  while  the  colonrs 
were  displayid,  the  trumpets  sounded,  ami 
contitiual  shoutings  were  among  the  soldiers. 
The  Prince  himself  ri>de  into  the  town  in  his 
armour,  which  wius  all  of  beaten  gohl,  and  in 
his  chariot;  the  pillars  of  it  were  of  silver, 
the  bottoni  thereof  of  gold,  the  covering  of  it 
W!LH  of  purple,  the  midst  thereof  being  paved 
with  love  for  the  tiaughters  of  the  town  of 
Mansoul. 

\.  When  the  Prince  was  come  to  the  en- 
it  ;inco  of  Mansoul  he  found  all  t^je  streets 
strewed  with  lilies  an<l  (lowers,  curiously 
decked  with  boughs  and  branelu-s  from  the 
green  trees  that  stoini  round  alMtut  the  town. 
Every  door  also  wits  tilled  with  persons  who 
had  adorned  every  one  their  fore-part  against 
tiieir  house  with  something  of  variety  and 
singular  excellency  to  eutertAin  him  withal  lus 
he  passed  in  the  streets;  they  also  themselvi>s, 
as  Emmanuel  passed  by,  did  welcome  him  i 
with  shouts  and  acclamations  of  joy,  .saying,  ' 
Blessed  be  the  Prince  that  cometh  in  the  name 
of  his  Father  Shaddail 

5.  At  the  castle-gatcs  the  elders  of  Man- 
soul—to  wit,  the  lord  mayor,  the  Lonl  Will- 
be-will,  the  subordinate  preacher,  Mr.  Know- 
ledge, and  Mr.  .Nlind,  with  other  of  ihe  gentry 
of  the  place — >aluted  Emmanuel  again.  They 
bowed  bt>forc  him,  they  kisse<l  the  dust  of  his 
feet,  they  thanked,  they  bles8<Ml,  and  praisetl 
hi"  ilighncss  for  not  taking  advantage  against 
tliem  for  their  .nins,  but  rather  had  pity  U{)on 
them  in  their  miserj',  and  returmii  to  them 
with  mercies  and  to  build  up  '  ''      -oul 

for  ever.     Thus  was  he  had  uj)  -  '.y  to 

the  cnstlc — for  that  was  the  royal  palace  an<l 
the  place  where  his  honour  was  to  dwell — 
which  was  ready  prepared  for  his  Ilighnrm  by 
the  prcmMioe  of  the  lord  secretary  and  the 
work  of  (?nptnin  Crtnience.     S)  ln«  .•nt<*r>d  in 

»).  Til- II  th-  ]•>•  >ple  and  conn 
lowu  of  Mant'dd  cam»»  t«»  him  i: 


to  mourn,  and  to  weep,  and  to  lament  f«»f 
their  wickednei^s,  by  which  they  had  fariid 
him  out  of  the  town.  So  they,  when  they 
were  come,  bowe<l  themsi-lve«  to  the  ground 
seven  times:  they  also  wept,  they  wept  aloud, 
and  asked  f<.rgiv«ness  of  the  Prince,  and 
praye<l  that  he  would  again,  as  of  old,  conflru) 
his  love  to  ManM4tul. 

To  the  which  the  groat  Prince  replied,  W««p 
not,  but  go  your  way.  eat  the  fat  and  drink* 
the  sweet,  and  semi  |M.rtionH  to  them  for  wIkuo 
naught  is  prepared.  f<.r  the  joy  of  your  I>orti 
is  your  streii^rth.  I  am  relurnM  to  Mansoul 
with  mercies,  aiyl  n»y  name  shall  l»o  set  up, 
exalted  and  magnified  by  it.  He  also  t<Jok 
these  iidiabitants  and  kiKse<l  them,  and  lai«l 
them  to  his  bosom. 

Moreover,  he  gave  to  the  elders  of  Mansoul 
and  to  each  town  officer  a  chain  of  gohl  and  a 
signet.  He  also  sent  to  thrir  wives  ear-rings, 
and  jewels,  and  bracelets,  and  other  thing*. 
He  also  bestowed  upon  the  true-l)orn  children 
of  Mansoul  many  precious  things. 

When  Emmanuel  the  Prince  had  done  all 
these  things  for  the  famous  town  of  Mansoul, 
then  he  said  unto  them,  first.  Wash  your  gar- 
ments, then  put  on  your  ornaments,  and  then 
come  to  me  into  the  cAstle  of  Mansoul.  .<o 
they  went  to  the  fountain  that  was  open  for 
Judah  and  Jerus:ilem  to  wash  in;  and  there 
they  washed  and  there  they  made  their  gar- 
ments white,  and  came  again  to  the  Prince 
into  the  castle,  and  thus  they  stoo<l  l)efore  hira. 

And  now  there  wjus  music  and  dancing 
throughout  the  whole  town  of  Mansoul,  and 
that  because  their  Prince  had  again  granted  to 
them  his  presence  and  the  light  of  his  counte- 
nance; the  bolls  also  did  ring,  and  the  sun 
shone  comfortably  upon  them  f«ir  a  great  while 
together. 

The  town  of  Mansoul  diil  also  now  monp 
thoroughly  seek  the  destruction  and  ruin  of 
all  remaining  Diabolonians  that  abode  in  th«< 
walls  and  the  dens  that  they  had  in  the  tr)wn 
of  Mansoul;  for  there  was  of  them  that  had 
to  this  «lay  es*capetl  with  life  and  limb  from 
the  hands  of  their  oppn-ssors  in  thi-  fautou* 
town  <tf  Mansoul. 

But  the  IjtivX  Will-bo-will  wiu  a  gn-ator 
terror  to  them  now  than  over  he  had  X^wn  be- 
fore, forasmuch  as  Ids  heart  wat  yet  m<(rp  fullj 
bent  to  seek,  contrive,  and  pursue  them  to 
d(>ath;  he  pur^tued  them  night  nnd  day,  and 
■lid  pnt  thorn  now  to  sore  dintri-w,  as  will  after- 

A  ^*  were  thus  far  put  into  ortlcr  ia 


468 


BUNYAN'S  COMPLETE  WOBKS. 


the  famous  towu  of  Mausoul,  care  was  taken 
and  orders  given  by  the  blessed  Prince  Em- 
manuel that  the  townsmen  should,  without 
further  delay,  appoint  some  to  go  forth  into 
the  plain  to'  bury  the  dead  that  were  there— 
the  dead  that  fell  by  the  sword  of  Emmanuel 
and  by  the  shield  of  the  Captain  Credence— 
iest  the  fumes  and  ill  savours  that  would  arise 
from  them  might  infect  the  air,  and  so  annoy 
the  famous  town  of  ilansoul.  This  also  was 
a  reiu-son  of  this  order— to  wit,  that  as  much  as 
in  Mansoul  lay  they  might  cut  off  the  name, 
and  being,  and  remembrance  of  those  enemies 
from  the  thought  of  the  famous  town  of  Man- 
boul  and  iU  inhabitants. 

So  order  was  given  out  by  the  lord  mayor, 
that  wis^e  and  trusty  friend  of  the  town  of 
Mausoul,  that  persons  should  be  employed 
about  this  necessary  business ;  and  Mr.  Godly- 
fear  and  one  ^Ir.  Upright  were  to  be  overseers 
about  this  matter ;  so  persons  were  put  under 
them  to  work  in  the  fields  and  to  bury  the 
slain  that  lay  dead  in  the  plains.  And  these 
were  their  places  of  employment :  some  were 
to  make  the  graves,  some  to  bury  the  dead, 
and  some  were  to  go  to  and  fro  in  the  plains, 
and  also  round  about  the  borders  of  Mansoul, 
to  see  if  a  skull,  or  a.bone,  or  a  piece  of  a  bone 
of  a  Doubter  was  yet  to  be  found  above  ground 
anywhere  near  the  corporation;  and  if  any 
were  found,  it  was  ordered  that  the  searchers 
that  searched  should  set  up  a  mark  thereby 
and  a  sign,  that  those  that  were  appointed  to 
bury  them  migiit  find  it  and  bury  it  out  of 
sight,  that  the  name  and  remembrance  of  a 
Diabolonian  Doubter  might  be  blotted  out 
from  under  heaven,  and  that  the  children,  and 
they  that  were  to  be  born  in  Mansoul,  might 
not  know  (if  possible)  what  a  skull,  what  a 
bone,  or  a  piece  of  a  bone  of  a  Dotibter  was. 

So  the  buriers  and  those  that  were  appointed 
for  that  purpose  did  as  they  were  commanded; 
they  buried  the  Doubters,  and  all  the  skulls, 
and  bones,  and  pieces  of  bones  of  Doubters 
wherever  they  found  them,  and  so  they  cleansed 
the  ])lains.  Now  also  Mr.  God's-peace  took  up 
his  tommission  and  acted  again  as  in  former 
days. 

Thus  they  buried  in  the  plains  about  Man- 
soul, the  Election-doubters,  the  Vocation- 
doubters,  the  Grace-doubters,  the  Persever- 
aiice-doubtei-s,  the  Resurrection-doubters,  the 
Salvation-doubtei-s  and  the  Glory-doubters, 
whose  captains  were  Captain  Eage,  Captain 
Ciiiol,  Captain  Damnation,  Captain  Insatiable, 
Cajitain  Brimstone,  Captain  Torment,  Captain 


No-ease,  Captain  Sepulchre,  and  Captain  Past- 
hope  ;  and  old  Incrcdulitj^  was  under  Diabolua 
their  general.  There  were  also  seven  heads 
of  their  army,  and  they  were  the  Lord  Beelze- 
bub, the  Lord  Lucifer,  the  Lord  Legion,  the 
Lord  ApoUyon,  the  Lord  Python,  the  Lorl 
Cerberus,  and  the  Lord  Belial.  But  the  princes 
and  the  captains,  with  old  Incredulity  their 
general,  did  all  of  them  make  their  escape ;  so 
their  men  fell  down  slain  by  the  power  of  the 
Prince's  forces  and  by  the  hands  of  the  men 
of  the  town  of  Mansoul.  They  also  were 
buried  as  before  related,  to  the  exceeding  great 
joy  of  the  now  famous  town  of  Mansoul, 
They  that  buried  them  buried  also  with  them 
their  arms,  which  were  cruel  instruments  of 
death,  (their  weapons  were  arrows,  darts, 
mauls,  firebrands,  and  the  like;)  they  buried 
also  their  armour,  their  colours,  banners,  with 
the  standard  of  Diabolus,  and  what  else  soever 
they  could  find  that  did  but  smell  of  a  Diab- 
olonian Doubter. 

Now,  when  the  tyrant  had  arrived  at  Hell- 
gate-hill  with  his  old  friend  Incredulity,  they 
immediately  descended  the  den,  and  having 
there  with  their  fellows  for  a  while  condoled 
their  misfortunes  and  the  great  loss  that  they 
sustained  against  the  town  of  Mansoul,  thej 
fell  at  length  into  a  passion,  and  revenged  they 
would  be  for  the  loss  that  they  sustained  before 
the  town  of  Mansoul ;  wherefore  they  presently 
called  a  council  to  contrive  yet  further  what 
was  to  be  done  against  the  famous  town  of 
Mansoul,  for  their  yawning  paunches  could 
not  wait  to  see  the  result  of  their  Lord  Luci- 
fer's and  their  Lord  Apollyon's  counsel  that 
they  had  given  before,  (for  their  raging  gorge 
thought  every  day  even  as  long  as  a  short  for 
ever  until  they  were  filled  with  the  body  and 
soul,  with  the  flesh  and  bones,  and  with  all  the 
delicacies  of  Mansoul.)  They  therefore  re- 
solved to  make  another  attempt  upon  the  town 
of  Mansoul,  and  that  by  an  army  mixed  and 
made  up  partly  of  Doubters  and  partly  of 
Blood-men.  A  more  particular  account  now 
take  of  both. 

The  Doubters  are  such  as  have  their  name 
from  their  nature,  as  well  as  fi'om  the  land  and 
kingdom  where  they  are  born  .  their  nature  is 
to  put  a  question  upon  every  one  of  the  truths 
of  Emmanuel,  and  their  country  is  called  the 
land  of  Doubting ;  and  that  land  lieth  off  and 
farthest  remote  to  the  north,  between  the  land 
of  Darkness  and  that  called  the  Valley  of  the 
Shadow  of  Death.  For  though  the  land  of 
Darkness  and  that  called  the  Valley  of  tha 


TIIK   HOLY    ]\An. 


AtVj 


Window  of  Death  he  somotinics  called  as  if 
they  were  one  and  tl>e  selfsame  place,  yet  in- 
deed ihey  are  two,  lying  hut  a  little  way  asunder, 
and  the  laml  of  Douhting  |)oiijts  in  and  lieth 
hetween  them.  This  is  the  land  of  Duuhtinp, 
and  tlit?se  that  came  with  Diaholus  to  ruin  the 
town    of   Mansoul   are    the    natives   of   that 

iintry. 

fhe  lll<MHl-men  are  a  people  tliat  have  their 

line  deriv«Hl  fnmi  the  malignity  of  their 
nature,  and  from  the  fury  that  is  in  them  to 
execute  it  upon  the  town  of  Mansoul ;  their 
land  lieth  under  the  Dog-star,  and  hy  that  they 
nn*  governi-*!  as  to  their  intellectuals. 

The  name  of  their  country  is  the  Province 
.1  Lonth-good;  the  remote  parts  of  it  are  far 
distant  from  the  land  of  Douhting,  yet  they  do 
both  hutt  and  bound  upon  the  hill  called  Hell- 
gate  hill.  These  people  are  always  in  league 
with  the  Douhters,  for  they  jointly  do  make 
question  of  the  faith  and  fulelity  of  the  men 
of  the  town  of  Mansoul,  and  so  are  both  alike 
qualified  for  the  service  of  their  prince. 

Now  of  these  two  countries  did  Diaholus,  by 
the  Vating  of  his  drum,  raise  another  army 
against  the  town  of  Mansoul,  of  five  and 
twfuty  thou><and  strong.  There  were  ten 
thousand  Douhtersand  lit'teen  thousand  Fihuxl- 
men.and  they  were  put  under  .several  captains 
for  the  war;  and  «dd  In<T' 'l>'lifv  u  ,.  i./nin 
made  general  of  the  nrmy. 

As  for  the  Doubters,  their  c  ;iN;:uns  wi  re  five 
of  the  .seven  that  were  head-  of  the  last^Diab- 
olonian  army;  and  these  are  their  nann-s: 
Captain  Ih-elzebub,  Captain  Lm-ifi  r,  Captain 
Ai>ollyon,  Captain  Legion,  and  Captain  Cer- 
berus ;  and  the  captains  that  they  had  before 
were  some  of  them  made  lieutenants  and  aorae 
-  of  the  army. 

I  >ial>olus  did  not  count  that  in  thi.t  ex- 
jH.<Jition  of  bis  these  Doubters  would  prove 
his  principal  men,  for  their  manho<Ki  had 
been  trietl  lM>fore,  also  tin-  Man.-ioulians  had 
r»tt   them   to  the   wor^t;   only  he  did   bring 

•  m  to  multiply  n  numl>or,  and  to  help,  if 
itced  was.  at  a  |iinch ;  but  his  trtist  he  put  in 
thf  lUood-inen,  for  that  thc-y  were  all  rugged 
vi'  I  ho  kneir  that  they  had  dune  feattt 

h  • 

As  tor  the  BIrxHi-men,  they  also  were  under 

rnmand,  and  the  names  of  their  captnin<« 

re— Captain  Cain,  Captain  Niniro<l,  Cap- 
lain  I"»hniacl,  Captain  F>au,  Cajitain  Saul, 
Captain  .Mwalom,  Captain  Judas,  nnd  Cap- 
tain l'"!"-. 

1.  Captain  Cain  was  nrer  two  bands:   t<> 


wit,  the  zealous  and  the  angry  IMood-men ; 
his  standard-bearer  bore  the  refl  colours,  and 
his  escutcheon  wa.s  the  murdering  club. 

2.  Captain  NininKl  was  captain  over  two 
bands:  to  wit,  the  tynuinii-nl  and  encroaching 
Hlood-men  ;  his  -•  .  irer  bore  the  red 
colours,  and  his  n  was  the  great 
bloodiiound. 

3.  Captain  Tshmael  w:w  captain  over  two 
bands:  to  wit,  the  mocking  and  sccmAil 
Blood-men;  his  -t  '  '  '  '  the  red 
colours,  ami  his  «  :..oekin^ 
at  .Vhraham's  Isaac. 

4.  Captain  I-^au  was  captain  over  tno 
bands:  to  wit,  the  Kli»od-men  that  grudged 
that  another  should  have  the  blessing;  also 
over  the  Blood-men  that  are  for  executing 
their  private  revenge  upon  others;  his  xtand- 
ard-bearer  bore  the  red  colours,  and  his  es- 
cutcheon wius  one  privately  lurking  to  murder 
Jacob. 

5.  Captain  i^aul  was  captain  over  two 
bands:  to  wit,  the  gronndles-sly  jealous  and 
the  devilishly  furious  BlmKl-men;  his  stand- 
ard-bearer bore  the  red  colours,  ami  his  es- 
cutcheon was  three  bloo<ly  darts  cast  at  harm- 
less David. 

Cy.  Captain  Absalom  was  captain  over  two 
bands  :  to  wit,  over  the  Blooji-men  that  will 
kill  a  father  or  a  friend  for  the  gh»ry  of  this 
world ;  also  over  those  Blood-men  that  will 
hold  one  fair  in  hand  with  words  till  they 
shall  hav*»  piom^d  him  with  th«>ir  •wonls ; 
his  stall  '  •  ad 

hisescu!  ■  r'* 

blood. 

7.  Captain  Judas  was  over  two  bands :  to 
wit,  the  Blood-men  that  will  sell  a  man's  life 
for  money,  and   !'  '  my 

their  friend  wifl>,  iror 

bore  th'  ir-,  and   : 

thirty  pi'  ver  atid  ti. 

S.  Captain  I'opcwas  captain  over  one  band, 

for  all  thi-se  sjiirits  are  joined  in  ont '  • 

him ;  his  »tandard-lM>arer  bore  the  reii 

and  !>!■<  '      ti  was  the  ittakc,  the  lU.-.i.  . 

and  tilt  in  it. 

Now  • 
rally  ati 

out  of  the  field  was,  for  that  he  put 
confidence  in  his  army  of  Blo«Kl-meii 
put  a  great  deal  more  trust  in  them  ° 
did   Ix'fore   in  hi-  "  ^ 

•  h.>v  h:'A  nU'<  oO. 


d 


470 

and  their  sword  did  seldom  return  empty. 
Besides,  he  kuew  that  these,  like  mastiffs, 
•.vould  fasten  upon  any— upon  father,  mother, 
brother,  sister,  prince,  or  governor ;  yea,  upon 
die  Prince  of  princes.  And  that  which  en- 
couraged him  the  more  was  for  that  they  did 
once  force  Emmanuel  oiit  of  the  kingdom 
of  Universe;  and  why,  thought  he,  may 
'thtjy  not  also  drive  him  from  the  town  of 
Mansoul  ? 

So  this  army  of  five-and-twenty  thousand 
8tr.:zg  was  by  their  general,  the  great  Lord 
Incredulity,  led  up  against  the  town  of  ]\Ian- 
80ul.  Now  Mr.  Pry-well,  the  scoutmaster-gen- 
eral, did  himself  go  out  to  spy,  and  he  did 
bring  Mansoul  tidings  of  their  coming.  Where- 
fore they  shut  up  their  gates,  and  put  them- 
selves in  a  posture  of  defence  against  these 
new  Diabolonians  that  came  up  against  the 
town. 

So  Diabolus  brought  up  his  army  and  be- 
leaguered the  town  of  Mansoul ;  the  Doubters 
were  placed  about  Feel-gate,  and  the  Blood- 
men  set  down  before  Eye-gate  and  Ear-gate. 

Now  when  this  army  had  thus  encamped 
themselves,  Incredulity,  in  the  nanie  of  Diab- 
olus, his  own  name,  and  in  the  name  of  the 
Blood-men  and  the  rest  that  were  with  him, 
sent  a  summons  as  hot  as  a  red-hot  iron  to 
Mansoul  to  yield  to  their  demands,  threaten- 
ing that  if  they  still  stood  it  out  against  them 
they  would  presently  burn  down  Mansoul  with 
fire.  For  you  must  know  that  as  for  the  Blood- 
nion,  they  were  not  so  much  that  Mansoul 
should  be  surrendered,  as  that  Mansoul  should 
be  destroyed  and  cut  off  out  of  the  land  of  the 
living.  True,  they  sent  to  them  to  surrender, 
but  should  they  so  do,  that  would  not  stanch 
or  quench  the  thirsts  of  these  men ;  they  must 
have  blood,  the  blood  of  Mansoul,  else  they 
die ;  and  it  is  from  hence  that  they  have  their 
name.  Wherefore  these  Blood-men  he  re- 
served till  now,  that  they  might,  when  all 
his  engines  proved  ineffectual,  as  his  last  and 
■  -ure  card,  be  played  against  the  town  of 
Mansoul, 

Nov-  when  tlic  townsmen  had  received  this 
red-liot  summons,  it  begat  in  them  at  present 
some  changing  and  interchanging  of  thoughts ; 
but  they  jointly  agreed  in  less  than  half  an 
hour  to  carry  the  summons  to  the  Prince, 
the  which  they  did  when  they  had  writ  at  the 
bottom  of  it,  "Lord,  save  Mansoul  from 
bloody  men  I" 

S<i  he  took  it,  and  luokcd  upon  it  and  con- 
sidered it,  and  took  notice  also  of  that  short 


BUNYAN'S  COMPLETE   WORKS. 


petition  that  the  men  of  Mansoul  ha  \  written 
at  the  bottom  of  it ;  and  called  to  him  the  noble 
Captain  Credence,  and  bid  him  go  and  take 
Captain  Patience  with  him,  and  go  and  take 
care  of  that  side  of  Mansoul  that  was  be- 
leaguered by  the  Blood-men.  So  they  went 
and  did  as  they  were  commanded ;  the  Cap- 
tain Credence  went  and  took  Captain  Patience, 
and  they  both  secured  that  side  of  Mansoul 
that  was  besieged  by  the  Blood-men, 

Then  he  commanded  that  Captain  Good- 
hope,  and  Captain  Charity,  and  my  Lord 
Will-be-will  should  take  charge  of  the  other 
side  of  the  town  ;  and  I,  said  the  Prince,  will 
set  my  standard  upon  the  battlements  of  your 
castle,  and  do  you  three  watch  against  the 
Doubters,  This  done,  he  again  commanded 
that  the  brave  captp,in,  the  Captain  Experi- 
ence, should  draw  up  his  men  in  the  market- 
place, and  that  there  he  should  exercise  them 
day  by  day  before  the  people  of  the  town  of 
Mansoul.  Now  this  siege  was  long,  and  many 
a  fierce  attempt  did  the  enemy,  especially  those 
called  Blood-men,  make  upon  the  town  of 
Mansoul ;  and  many  a  shrewd  brush  did  some 
of  the  townsmen  meet  with  from  them,  espe- 
cially Captain  Self-denial,  who,  I  should  have 
told  you  before,  was  commanded  to  take  the 
care  of  Ear-gate  and  Eye-gate  now  against  the 
Blood-men,  This  Captain  Self-denial  was  a 
young  man,  but  stout,  and  a  townsman  in 
Mansoul,  as  Captain  Experience  also  was.  And 
Emmanuel,  at  his  second  return  to  Mansoul, 
made  him  a  captain  over  a  thousand  of  the 
Mansoulians  for  the  good  of  the  corporation. 
This  captain  therefore,  being  an  hardy  man 
and  a  man  of  great  courage,  and  willing  to 
venture  himself  for  the  good  of  the  town  of 
Mansoul,  would  now  and  then  sally  out  upon 
the  Blood-men  and  give  them  many  notable 
alarms,  and  entered  several  brisk  skirmishes 
with  them,  and  also  did  some  execution  upon 
them ;  but  you  must  think  that  this  could  not 
so  easily  be  done  but  be  must  meet  with 
brushes  himself,  for  he  carried  several  of  their 
marks  in  his  face,  yea,  and  some  in  some  other 
parts  of  his  body. 

So  after  some  time  spent  for  the  trial  of  the 
faith,  and  hope,  and  love  of  the  town  of  Man- 
soul, the  Prince  Emmanuel  upon  a  day  calls 
his  captains  and  men  of  war  together  and  di- 
vides them  into  two  companies ;  this  done,  he 
commands  them  at  a  time  appointed,  and  that 
in  the  morning  very  early,  to  sally  out  upon 
the  enemy,  saying,  "Let  half  of  you  fall  upon 
the  Doubters,  and  half  of  you  fall  upon  the 


THE  HOLY    ]\'AR. 


171 


BltHxl-men.  Those  of  you  that  go  out  apiiiist 
the  Doubters  kill  and  slay  ami  cause  to  j»eri.sli 
BO  uuiuy  of  them  ha  by  any  means  y«»u  can  lay 
hands  ou  ;  but  for  you  that  go  out  against  the 
IJlooU-men,  slay  them  not,  but  take  them 
alive." 

So  at  the  time  appointed,  betimes  in  the 
^  morning,  the  captains  went  out  oa  they  were 
ojinnuitideil  against  the  enemies:  Captain 
lioml-hope,  Captain  Charity,  and  those  that 
were  joined  with  them,  as  Captain  Innocent 
and  Captain  Experience,  went  out  against  the 
Doubters;  and  Captain  Credeiu-e  and  Captain 
I'atience,  with  Captain  Self-deuial  and  the  re^t 
that  were  to  join  with  tliem,  went  out  against 
the  lUiHKl-men. 

Now  those  that  wont  out  against  the  iJoubt- 
rs  drew  Up  into  a  Ixnly  before  the  plain,  and 
marched  on  to  biil  them  battle;  but  the  Doubt- 
ers, remembering  their  liLst  success,  made  a  re- 
treat, not  daring  to  stand  the  shock,  but  tied 
from  the  Prince's  men ;  wliereforc  they  pursued 
them,  and  in  their  pursuit  slew  many,  but  they 
could  not  catch  them  all.  Now  those  that  cs- 
captnl  went,  some  of  them  home,  and  the  rest 
by  fives,  nines,  and  seventeens,  like  wanderers, 
went  straggling  up  and  down  the  country, 
where  they  upon  the  barbarous  people  showed 
and  e.xerciscd  many  of  their  Diabolonian  ac- 
tions; nor  did  thi-se  people  rise  up  in  arms 
against  them,  but  sutfereil  theinselvt»s  to  be  en- 
slaved by  them.  They  would  also  after  this 
show  then)selvi>rt  in  companii's  before  the  town 
of  .Mansoul,  but  nev«'r  t«»  abide  it ;  for  if  Cap- 
tain Credence,  Captain  Gcx)d-ho|K?,  or  Captain 
Kxperience  did  but  show  ihemselvw,  they 
fled. 

Those  that  went  out  .ngainst  the  Rlood-men 
did  as  they  were  commandeil;  they  forbore  to 
slay  any,  but  sought  t<»  compa.Hs  them  alK>ut. 
Hut  the  Blootl-nu'D,  when  they  saw  that  no 
Emmanuel  was  in  the  field,  concludinl  alt«o  that 
no    Emmanuel   was   in    Mans^ml ;   wherefore, 
th»>y  looking  upon  what  the  captains  did  to  be. 
H-*  l\uy  call  it,  a  fruit  of  t' 
their  wild  ami  foolish  fan 
th->m    than    fenre<i    them;    but   the   capt 
ntinding  their  btisiness,  at  liu«t  did   coinj  . 
them  around :  they  also  that  had  routc-tl  the 
I)oubter»  came  in  amain  to  their  aid ;  no.  in 
line,   after  **)me    little    strugglinf;  —  for   the 
lUiHHl-men  also  would  have  run  for  it,  oidy 
now  it  WiLs  ttM)  late  i  for  though  they  nr*-  T!-.!-- 
chieviius  and  cruel  where  they  can 
yet  all  Bhxxl-men   are  chicken-hca; 
when    they   once    come   to   lee   thenuwivcs 


matched  and  eiiualUd,)  — so  the  eaplaius  took 
thenj  and  brought  them  to  the  Prince. 

Now  when  they  were  taken,  had  before  tb« 
Prince,  and  examim-d,  he  found  them  to  be  of 
three  several  counties,  though  they  all  cam* 
of  one  land. 

1.  One  sort  of  them  came  out  of  lUindman- 
shire,  and  they  were  such  tu»  did  ignorantly 
what  they  did. 

2.  -Another  sort  of  them  came  «»ut  of  lUind- 
/.ealshire,  and  they  did  HUp<Tstitiou»ly  what 
they  did. 

3.  The  third  sort  of  them  came  out  of  tke 
town  of  .Malice,  in  the  county  of  Envy,  and 
they  «lid  what  they  did  «iul  «.f  spite  and  iiii- 
placableness. 

For  the  first  of  thesi« — to  wit,  »'  ine 

out  of  lUindmanshire — when  ti.  n-re 

they  were  and  against  whom  they  had  lougbt, 
they  trembled  and  crie<l  as  they  »1(mhI  l>efi>fe 
him ;  and  as  numy  of  thetio  a»  asked  hia 
mercy,  he  touched  their  lips  with  his  golden 
sceptre. 

They  that  came  out  of  Hlind/ealshire,  they 
did  not  as  their  fellows  did;  for  they  pleaded 
that  they  had  a  right  to  do  what  they  did,  be- 
cause Mansoul  was  a  town  whose  laws  and  cua 
toma  were  diverge  from  all  that  dwelt  there 
about;  very  few  of  these  could  l>e  brought  U 
see  their  evil,  but  those  that  did  antl  lutked 
mercy,  they  also  obtaine^l  favour. 

Now  they  that  canu»  out  of  the  town  of 
Malice,  that  is  in  the  county  of  Envy,  they 
neither  wept,  nor  disputeil,  nor  repented,  but 
stood  gnawing  of  their  tonguen  before  him  for 
anguish  and  madness  Wcause  they  could  not 
have  their  will  upon  Mansoul.  Now  these 
laJ»t,  with  all  those  of  the  other  two  sorts  that 
did  not  unt'fignetlly  ask  pardon  for  their  faultn, 
those  he  made  to  enter  inl4)  sutficient  l)ond  l<i 
answer  f<»r  what  they  had  clone  against  Man- 
soul and  against  her  King,  at  the  great  and 
general  luwiies  to  be  holden  for  our  Lor»l  the 
King,  where  he  him-self  should  ap|(oint,  for  the 
country  an«l  kingdom  of  I'nivenw. 

.'N)  they  Urame  Ixiund,  each  man  for  him- 

f.  to  come  in  when  culleil  U|>on,  to  answer 

lore  our  I>»rd  tli<-  KiiiL'  for  w li.it  i!,.  v  I,.»d 
done,  aa  before. 

And  thu.<(  mtirh  <  "!i<  •  in;  u* 

that  was  H«.>nt  by  I)ial)olus   :  l.io* 

soul. 

Hut  then*  were  three  of  thm^  fhnt  rsntv 

,d   .if    D.1  ey 

1  .'.  '•  l  an<l  raii^  .  ile 

and  perceived  that  tbry  had  cvcapcd,  wwr* 


472 


BUXTAyS  COMPLETE    WORKS. 


eo  hardy  as  lo  thrust  themselves,  knowing 
that  yet  there  were  in  the  town  some  who 
took  part  with  Diabolus-I  say,  they  were  so 
hardy  a-s  to  thrust  themselves  into  Mausoul. 
(Three,  did  I  say?  I  think  there  were  four.) 
Now  to  whose  house  should  these  Doubters  go 
kit  to  the  house  of  an  old  Diabolonian  in 
Mansoul,  whose  name  was  Evil-questioning ;  a 
very  groat  enemy  he  was  to  Mansoul,  and  a 
sjreat  doer  anicng  Diabolonians  there.  Well, 
to  :l\is  Evil-questioning's  house,  as  was  said, 
di/i  these  Diubi^lonians  come,  (you  may  be  sure 
that  Ihey  had  directions  how  to  find  the  way 
rliither;)  so  he  made  them  welcome,  pitied 
their  misfortune,  and  succored  them  with  the 
best  that  he  had  in  his  house.  Now,  after  a 
little  acquaintance,  (and  it  was  not  long  be- 
fore tliey  had  that,)  this  old  Evil-questioning 
asked  the  Doubters  if  they  were  all  of  a  town ; 
he  knew  that  they  were  all  of  one  kingdom. 
And  they  answered,  No,  nor  of  one  shire, 
neither ;  for  I,  said  one,  am  an  Election-doubt- 
er ;  I,  said  another,  am  a  Vocation-doubter ;  then 
!»aid  the  third,  I  am  a  Salvation-doubter ;  and 
riie  fourth  said  he  was  a  Grace-doubter.  Well, 
quoth  the  old  gentleman,  be  of  what  sbire  you 
will,  I  am  persuaded  that  you  are  town-boys ; 
you  liave  the  very  length  of  my  foot,  are  one 
with  my  heart,  and  shall  be  welcome  to  me. 
So  tliey  thanked  him,  and  were  glad  that  they 
had  found  themselves  an  harbour  in  Mansoul. 
Then  said  Evil-questioning  to  them,  How 
many  of  your  company  might  there  be  tbat 
cnnie  with  yfiu  to  the  siege  of  Mansoul?  And 
they  answered,  There  were  but  ten  thousand 
Doubters  iu  all,  for  the  rest  of  the  army  con- 
sisted of  fifteen  thousand  Blood-men.  These 
IMood-men,  quoth  they,  border  upon  our  coun- 
try, but,  poor  men  !  as  we  hear  they  were  every 
one  taken  by  Emmanuel's  forces.  Ten  thou- 
sand I  quoth  tlie  old  gentleman :  I'll  promise 
you  that  is  a  round  company.  But  how  came 
it  to  jiass,  since  you  were  so  mighty  a  number, 
that  you  fainted  and  durst  not  fight  your  foes? 
Our  general,  said  they,  was  the  first  man  that 
di<l  run  for  it.  Pray,  quoth  their  landlord, 
who  wius  that  your  cowardly  general?  He  was 
once  the  lord  mayor  of  Mansoul,  said  they. 
But  pray  call  liim  not  a  cowardly  general,  for 
whether  any  from  the  east  to  the  west  had  done 
more  service  for  our  Prince  Diabolus  than  has 
my  Lord  Incredulity  will  be  a  hard  question 
for  you  to  answer.  But  had  they  catohed  him, 
they  would  for  certain  have  hanged  him,  and 
we  promise  you  hanging  is  but  a  bad  business. 
Then  said  the  old  gentleman,  I  w^uld  that  all 


tlie  ten  thousand  Doubters  were  now  well  armed 
in  Mausoul,  and  myself  at  the  head  of  them  : 
I  would  see  what  I  could  do.  Ay,  said  they, 
that  would  be  well  if  we  could  see  that ;  but 
wishes,  alas !  what  are  they  ?  and  these  words 
were  spoken  aloud.  Well,  said  old  Evil-ques- 
tioning, take  heed  that  you  talk  not  too  loud: 
you  must  be  squat  and  close,  and  must  take 
care  of  youi-selves  while  you  are  here,  or  I'll 
assure  you  you  will  be  snapped. 

Why?  quoth  the  Doubtere. 

Why !  quoth  the  old  gentleman.  VTnj,  be- 
cause both  the  Prince  and  the  lord  secretary, 
and  their  captains  and  soldiers,  are  all  at  pres- 
ent in  town ;  yea,  the  town  is  as  full  of  them 
as  ever  it  can  hold.  And  besides,  there  is  one 
whose  name  is  Will-be-will,  a  most  cruel  ene- 
my of  ours,  and  him  the  Prince  has  made 
keeper  of  the  gates,  and  has  commanded  him 
that  with  all  the  diligence  he  can  he  should 
look  for,  search  out,  and  destroy  all  and  all 
manner  of  Diabolonians.  And  if  he  lighted 
upon  you,  down  you  go,  though  your  heads 
were  made  of  gold. 

And  now  to  see  how  it  happened.  One  of 
the  Lord  Will-be-will's  faithful  soldiers,  whose 
name  was  Mr.  Diligence,  stood  all  this  while 
listening  under  old  Evil-questioning's  eaves, 
and  heard  all  the  talk  that  had  been  betwixt 
him  and  the  Doubters  that  he  entertained 
under  his  roof. 

The  soldier  was  a  man  that  my  lord  had 
much  confidence  in,  and  that  he  loved  dearly, 
and  that  both  because  he  was  a  man  of  cour- 
age and  also  a  man  that  was  unwearied  in  seek 
ing  after  Diabolonians  to  apprehend  them. 

Now  this  man,  as  I  told  you,  he^urd  all  the 
talk  that  was  betwixt  old  Evil-questioning  and 
these  Diabolonians ;  wherefore  what  does  he 
but  goes  to  his  lord  and  tells  him  what  he  had 
heard  ?  And  say  est  thou  so,  my  trusty  ?  quoth 
my  lord.  Ay,  quoth  Diligence,  that  I  do,  and 
if  your  lordship  will  be  pleased  to  go  with  me, 
you  shall  find  it  as  I  have  said.  And  are  they 
there?  quoth  my  lord:  I  know  Evil-question- 
ing well,  for  he  and  I  were  great  in  the  time 
of  our  apostacy.  But  I  know  not  now  where 
he  dwells.  But  I  do,  said  this  man ;  and  if 
your  lordship  will  go,  I  will  lead  you  the  way 
into  his  den.  Go !  quoth  my  lord ;  that  I  will. 
Come,  my  Diligence,  let  us  go  find  them  out. 
So  my  lord  and  his  man  went  together  the 
direct  way  to  his  house.  Now  his  man  went 
before  to  show  him  his  way,  and  they  went  till 
they  came  even  under  old  ]\Ir.  Evil-question- 
ing's wall.     Then  said  Diligence,  Hark,  mv 


THE   Jlnl.  i    u  Ai: 


173 


lord !  do  you  know  the  old  jrcntlcman's  toiigiie 
when  you  hear  it?  Yes,  said  my  lord,  I  know 
it  well,  but  I  have  not  seen  him  many  a  day. 
This  1  know,  he  is  cunning;  I  wish  he  doth 
not  give  us  the  slip.  Let  mo  alone  for  that, 
said  his  servant  Diligence.  But  how  shall  we 
find  the  d<M>r?  quoth  my  lord.  Let  me  alone 
for  that  too,  .saiil  his  man.  S<»  he  had  my  Lortl 
Will-be-will  ahout  and  showed  him  the  way 
to  the  d(M)r.  Then  my  lord  witliout  more  ado 
broke  open  the  do(»r,  runluHl  inti>  the  house, 
and  caught  them  all  five  together,  even  as 
Diligence,  his  man,  had  told  him.  So  n>y 
lord  apprehended  thoni  and  Ie<l  them  away, 
and  cominitto«l  them  to  tlie  hand  of  .Mr.  True- 
man  the  jailer,  and  eonunandrd  and  he  did 
put  thi'UJ  in  ward.  This  doiu-,  my  lord  mayor 
w:w  aopiaiiiteti  in  the  morning  with  what  my 
Lord  Will-be-will  had  done  over  night,  and 
his  lordship  rejoiced  much  at  the  news,  not 
only  iK'cause  there  were  Doubters  apprehended, 
hut  becau.se  that  old  Evil-<iuestioning  was 
taken ;  for  he  had  been  a  very  great  trouble  to 
Maii-<oul,  anil  much  afiliction  to  my  lord  mayf»r 
himst'lf.  He  had  al.so  been  .nought  for  often, 
but  no  hand  could  ever  be  laid  upon  him  till 
now. 

Well,  the  next  thing  wjw  to  make  prepani- 
tion  to  try  those  five  that  by  my  lord  had  been 
sppn-hendefl,  and  that  were  in  the  hands  of 
Mr.  True-man  the  jailer.  So  the  tlay  was  set 
and  the  court  calK-*!  and  come  together,  and 
Itcing  seattxl,  the  pri.soners  were  brought  to  the 
bar.  My  Ijord  Will-be-will  had  fmwer  to  have 
slain  them  when  at  first  he  took  them,  and 
that  without  any  more  ado,  but  he  thought  it 
At  this  time  more  for  the  honour  of  the  IVinee, 
the  comfort  of  Mans<inl,  and  the  «lisconn»ge- 
ment  of  the  enemy  to  bring  them  f-ifih  to 
public  judgment. 

Hut,  I  say,  Mr.  True-nmn  brought  m. m  m 
chains  to  the  bar.  to  the  town-hall,  for  that 
was  tho  pl:i<'<M>t' i'l'l'.'in'iif       ~  '.the 

jury  W!t-i  paiiiK  ll-'l.  th--   \  .  and 

the  pri-Honers  tried  for  their  lives:  tlie  jury  wtis 
'he   same   that   trie<l    Mr.   No-truth,   ritilfjtLt, 
faughty,  and  tiic  rest  of  their  companions. 

.\nd  first,  old  Questioning  himself  was  «ot 
•  the  bar,  for  he  was  the  receiver,  the  enter- 
Uiincr  and  '    of  these  Don 

by  nation  ^^  -idi^h  men;  tl»' 

bid  to  hearken  to  his  charge,  an<l  was  toi.; 
he  had  liberty  to  object  if  ho  hatl  aught  t 
for  himself.    So  his  indirtmcnt  wan  rend;  the 
manner  and  form  here  fellows: 

Mr.  Questic"iing,  ihoi  art  bore  indictee!  by 


the  name  of  Evil-qui-stioning,  (an  intruder 
upon  the  town  of  Mansoul,)  for  that  thuu  art 
a  Diabolunian  by  nature,  and  al.so  a  hater  of 
the  Prince  Emmanuel,  and  one  that  ha«t 
studied  the  ruin  of  the  town  of  Mansoul. 
Thou  art  also  here  indicted  for  countenancing 
the  King's  enemies,  after  wholesome  laws 
matle  to  the  contrary.  For,  L  Thou  hast 
questioned  the  truth  of  her  dtx-trine  and  i>tate; 
2.  In  winhitig  that  ten  thousand  Doubters  were 
in  her;  'A.  In  receiving,  in  entertaining,  and 
encouraging  of  her  enemies  that  came  from 
their  army  unto  thee.  What  ■iiyest  thou  to 
this  indictment? — art  thou  guilty  or  notguiltyt 

My  lord,  quoth  he,  I  know  not  the  nx-aning 
of  tins  indictment,  forasmuch  as  I  nm  !i<«t  the 
man  concerned  in  it;   the  man  '  ih 

by  this  charge,  accu-setl  before  t:  ,  ia 

called  by  the  name  of  Evil-fjuestioning,  which 
name  I  deny  to  be  mine,  mine  being  Honest- 
inquiring.  The  one  indeed  sounds  like  the 
other;  but  I  trow  your  lordship  knows  that 
between  these  two  there  is  a  wide  ditlVrence; 
for  I  hope  that  a  man,  even  in  the  worst  of 
times,  and  that  too  amongst  the  worst  of  men, 
may  make  an  honest  inquiry  after  things  with- 
out running  the  danger  of  death. 

Then  spake  my  I^jrd  Will-be-will,  for  ho 
w.ns  one  of  the  witnesses:  My  lord,  and  you 
the  honounibie  bench  and  magistrates  of  the 
town  of  Mansoul,  you  all  have  heanl  with  your 
ears  that  the  prisoner  at  the  bar  luis  denied 
his  name,  and  so  thinks  to  shift  from  the 
charge  of  the  indictment.  Hut  I  know  him  to 
be  the  man  concernwl,  and  that  his  proper 
name  is  Evil-quiiitioning.  I  have  known  him, 
my  lortl,  above  this  thirty  years,  for  he  and  I 
(a  shame  it  is  for  me  to  speak  it)  were  great 
accjuaintance  when  Diabolus,  that  tyrant,  had 
the  government  of  Mansoul ;  and  I  testify  that 
he  is  a  Dialxdonian  by  nature,  an  enemy  to 
our  Prince,  and  hater  of  the  blessed  town  of 
Mansoul.  He  has  in  times  of  rebellion  been 
at  and  lain  in  my  }<'>n«<».  my  lor<l,  not  »'^  little 
jLH  twenty  n;  'to 

talk  then  (f  md 

his  Doubteni  have  tnlketl  of  late ;  true,  1  have 
not  sA?n  him  many  a  day.  I  supp<me  that  th« 
coming  of  Emmanuel  to  MBn»»oul  has  miidr 


court  unto  him.  Host  thoa 
any  more  to  oay  7 

Yen,  quoth  the  old  gcntlemnn,  that  I  have; 
for  all  that  as  yet  has  hrm  naid  ogaiMt  me  b 


474 


BUNYAN'S  COMPLETE    WORKS 


but  by  the  mouth  of  cue  witness,  and  it  is  not 
lawful  for  the  famous  town  of  Mansoul  at  the 
mouth  of  one  witness  to  put  any  man  to  death. 
Then  stood  forth  Mr.  Diligence  and  said, 
My  lord,  as  I  was  ui^on  my  watch  such  a  night, 
at  the  head  of  Bad-street  in  this  town,  I 
chanced  to  hear  a  muttering  within  this  gen- 
tleman's house ;  then  thought  I,  What  is  to  do 
'  here?  So  I  went  up  close  but  very  softly  to 
the  side  of  the  house  to  listen,  thinking,  as 
indeed  it  fell  out,  that  there  I  might  light 
upon  some  Diabolonian  conventicle.  So,  as  I 
said,  I  drew  gearer  and  nearer,  and  when  I 
was  got  up  close  to  the  wall,  it  was  but  a  while 
before  I  perceived  that  there  were  outlandish 
men  in  the  house,  but  I  did  well  understand 
their  speech,  for  I  have  been  a  traveller  my- 
self. Now  hearing  such  language,  in  such  a 
tottering  cottage  as  this  old  gentleman  dwelt 
in,  I  clapt  mine  ear  to  a  hole  in  the  window, 
and  there  heard  them  talk  as  followeth.  This 
old  Mr.  Questioning  asked  these  Doubters 
what  they  were,  whence  they  came,  and  what 
was  their  business  in  these  parts?  And  they 
told  him  to  all  these  questions,  yet  he  did  en- 
tertain them.  He  also  asked  what  numbers 
there  were  of  them,  and  they  told  him  ten 
thousand  men.  He  then  asked  them  why  they 
made  no  more  manly  assault  upon  Mansoul, 
and  they  told  him ;  so  he  called  their  general 
coward  for  marching  off  when  he  should  have 
fought  for  his  prince.  Further,  this  old  Evil- 
questioning  wished,  and  I  heard  him  wish. 
Would  all  the  ten  thousand  Doubters  were 
now  in  Mansoul,  and  himself  at  the  head  of 
them !  He  bid  them  also  to  take  heed  and  lie 
quiet,  for  if  they  were  taken  they  must  die, 
although  they  had  heads  of  gold. 

Then  said  the  court :  Mr.  Evil-questioning, 
here  is  now  another  witness  against  you,  and 
his  testimony  is  full.  1.  He  swears  that  you 
did  receive  these  men  into  your  house,  and 
that  you  did  nourish  them  there,  though  you 
ku3w  that  they  were  Diabolonians  and  the 
King's  enemies.  2.  He  swears  that  you  did 
wish  ten  thousand  of  them  in  Mansoul.  3.  He 
Bweara  that  you  did  give  them  advice  to  be 
quiet  and  close,  lest  they  should  be  taken  by 
the  King's  servants.  All  which  manifesteth 
that  thou  art  a  Diabolonian,  for  hadst  thou 
been  a  friend  to  the  King  thou  wouldst  have 
apprehended  them. 

Then  said  Evil-questioning :  To  the  first  of 
these  I  answer.  The  men  that  came  into  mine 
house  were  strangers,  and  I  took  them  in,  and 
is  it  now  become  a  crime  in  Mansoul  for  a  man 


to  entertain  strangers  ?  That  I  did  also  nour* 
ish  them  is  true,  and  why  should  my  charity 
be  blamed  ?  As  for  the  reason  why  I  wished 
ten  thousand  of  them  in  Mansoul,  I  never  told 
it  to  the  witnesses  nor  to  themselves.  I  might 
wish  them  to  be  taken,  and  so  m.j  wish  might 
mean  well  to  Mansoul  for  aught  that  any  yet 
knows.  I  did  also  bid  them  take  heed  that 
they  fell  not  into  the  captains'  hands,  but  that 
might  be  because  I  am  unwilling  that  any  man 
should  be  slain,  and  not  because  I  would  have 
the  King's  enemies,  as  such,  escape. 

My  lord  mayor  then  replied  that  though  it 
was  a  virtue  to  entertain  strangers,  yet  it  was 
treason  to  entertain  the  King's  enemies.  And 
for  what  else  thou  hast  said,  thou  dost  by 
words  but  labour  to  evade  and  defer  the  exe- 
cution of  judgment.  But  could  there  be  no 
more  proved  against  thee  but  that  thou  art  a 
Diabolonian,  thou  must  for  that  die  the  death 
by  the  law ;  but  to  be  a  receiver,  a  nourisher, 
a  countenancer,  and  a  harbourer  of  others  of 
them,  yea,  of  outlandish  Diabolonians — of 
them  that  come  from  far  on  purpose  to  cut 
off  and  destroy  our  Mansoul — this  must  not 
be  borne. 

Then  said  Evil-questioning,  I  see  how  the 
game  will  go ;  I  must  die  for  my  name  and 
for  my  charity.     And  so  he  held  his  peace. 

Then  they  called  the  outlandish  Doubters  to 
the  bar;  and  the  first  of  them  that  was  ar- 
raigned was  the  Election-doubter ;  so  his  in- 
dictment was  read,  and  because  he  was  an 
outlandish  man,  the  substance  of  it  was  told 
him  by  an  interpreter — to  wit,  that  he  was 
there  charged  with  being  an  enemy  of  Em- 
manuel the  Prince,  a  hater  of  the  town  of 
Mansoul,  and  an  opposer  of  her  most  whole- 
some doctrine. 

Then  the  judge  asked  him  if  he  would 
plead?  But  he  said  only  this,  that  he  con- 
fessed that  he  was  an  Election-doubter,  and 
that  was  the  religion  that  he  had  ever  been 
brought  up  in.  He  said,  moreover.  If  I  must 
die  for  my  religion,  I  trow  I  shall  die  a  mar- 
tyr, and  so  I  care  the  less. 

Then  the  judge  replied :  To  question  elec- 
tion is  to  overthrow  a  great  doctrine  of  the 
Gospel — to  wit,  the  omniscience,  and  power, 
and  will  of  God ;  to  take  away  the  liberty  of 
God  with  his  creature ;  to  stumble  the  faith  of 
the  town  of  Mansoul;  and  to  make  salvation 
to  depend  upon  works,  and  not  upon  grace.  It 
also  belies  the  word,  and  disquiets  the  minds 
of  the  men  of  Mansoul ;  therefore  by  the  best 
of  laws  he  must  die. 


THE  HOLY   ir.l/?. 


475 


Then  was  the  VocatiDii-ilouui.  r  called  and 
Bct  to  the  bar;  and  hid  iudictmeut  for  sub- 
stance wa.s  the  same  with  the  other,  only  he 
was  partieularly  charged  with  denying  the 
calling  of  3Iansoul. 

The  judge  asked  him  also  what  ho  had  to 

say  for  himself? 

So  ho  replied  thai   he  never  believed  that 
f 
ihero   was  any  such   thing  as  a  distinct  and 

jiowcrful  call  of  Ood  to  Mansoul,  titherwiso 

than  by  the  general  voice  of  the  word  ;  nor  by 

I  hat   neither,  otherwise  than   as   it  exhorted 

them  to  forbear  evil  and  to  do  that  which  is 

good;  and  in  so  doing  a  promise  of  happinctis 

V-i  annexed. 

Then  said  the  judge:  Thou  ait  a  Diabolo- 
nian,  and  ha<«t  denied  a  great  part  of  one  of 
the  most  experimental  truths  of  the  i'rince  of 
the  town  of  Mansoul ;  for  he  ha.s  called,  and 
she  had  heard  a  most  distinct  and  powerful 
call  of  her  Emmanuel,  by  which  she  has  been 
quickened,  awakened,  and  possessed  with  heav- 
enly grace  to  desire  to  have  communion  with 
her  I'rince,  to  serve  him,  and  do  his  will,  and 
to  look  for  her  happiness  merely  of  his  good 
pleasure.  And  for  thine  abhorrence  of  this 
good  doctrine  thou  must  die  the  deaih. 

Tben  the  Grace-doubter  was  called  and  his 
indictment  read;  and  he  replied  thereto  that 
though  he  was  of  the  land  of  Doubting,  his 
father  was  the  otr^prfng  of  a  Pharisee,  and 
lived  in  good  fashion  among  his  neighlx>urs ; 
and  that  he  taught  him  to  lM>lieve,  and  believe 
it  ho  did  and  would,  that  Mansoul  shall  never 
be  saved  freely  by  grace. 

Then  .said  the  judge:  Why,  the  law  of  the 
I'rince  is  plain — 1.  Negatively,  Not  of  works. 
2.  I'osi'  '      grace  you  are  savinj.     And 

thy  reli.  '  th  in  and  U|>on  the  works  of 

the  flesh,  for  the  works  of  the  law  are  the  works 
of  the  flesh.  Besides,  in  Miying  as  thou  hast 
done  tliou  host  robbc<l  God  of  his  glory  and 
f(\veD  it  to  a  sinful  man  ;  thou  hast  robbctl 
Christ  of  the  neccKsity  of  his  undertaking  and 
the  sufliciency  thereof,  and  hast  given  ''■ 
tV.'-^'-  to  the  works  of  the  flesh.     Thou   . 

1  the  work  of  the  IJoly  Ghost,  and  hast 

.. .icd   the   will  of  the   flesh   and  of  Uie 

legal  mind.  Thou  art  a  Diabolonian,  the  son 
of  a  I<  '  '  .'.i,  and  for  thy  Diabolonian 
prinnii  (Utt  die. 


Tt  .  .  . 

brought  them  in  guilty  of  death.  Then  sttMKl 
up  the  rcoonler  and  addrcasod  him)*clf  to  the 
I  risonera :  You,  the  prisoncn  at  tlio  bar,  you 


have  been  liere  iuiiieted  and  proven  guilty  of 
high  crimes  against  Emmanuel  our  rriui*e, 
and  against  the  Welfare  of  the  famous  town  of 
Mansoul — crimes  for  which  y«»u  must  hv  put 
to  death  ;  and  die  ye  accordingly. 

So  they  were  sentenced  to  the  death  of  the 
cross.  The  place  assigned  them  for  execution 
wjis  that  where  Diabolusdrew  up  his  last  army 
against  Mansoul,  save  only  that  old  Evil-<jueii- 
tioning  was  hanged  at  the  top  uf  ilud-street, 
just  over  against  his  (»wn  door. 

When  the  town  of  Mansoul  had  thus  far  rid 
themselves  of  their  enemies  and  of  the  troub- 
lers  of  their  peace,  in  the  next  place  a  strict 
commandment  was  given  out  that  yet  my  Lord 
Will-be-will  should,  with  Dilieenee  his  man, 
search  for  and  ilo  his  best  t  'i;it 

Diabolonians  were  yet  left  .  ul. 

The  names  of  several  of  them  were  Mr.  htni\- 
ing,  Mr.  Let-good-slip,  Mr.  Slavish-fear,  Mr. 
No-love,  Mr.  Mistrust,  Mr.  Flesh,  jiud  Mr. 
Sloth.  It  was  also  commanded  that  he  should 
apprehend  Mr.  Evil-questioning's  children 
that  he  left  behind  him,  and  that  tlu-y  should 
demolish  his  house.  The  children  that  he  left 
behind  were  these:  Mr.  Doubt,  and  he  was  his 
eldest  son;  the  next  to  him  was  Ix>gul-life, 
Unbelief,  Wrong-thoughta-of-Christ,  Clip- 
promise,  Carnal-sense,  Live-by-feeling,  Self- 
love.  All  these  he  had  by  one  wife,  and  her 
name  W!is  No-hope;  she  was  the  kinswoman 
of  old  Incre<lulity,  for  he  wjis  her  unele.  and 
when  her  father,  old  Dark,  was  dead,  he  took 
her  and  brought  her  up,  and  when  she  was 
marriageable  he  gave  her  to  this  old  Evil- 
questioning  to  wife. 

Now  the  Lord  Will-be-will  did  put  into 
execution  hi-  .  ith  giMnl  I>iligence 

his  man.     IL  in  the  streets  and 

hange<l  him  up  in  Want-wii-alley,  over  iigaiiuit 
his  own  house.  This  Fooling  was  he  tliat 
would  have  had  the  town  of  Mansoul  deliver 
up  Captain  Credence  into  the  hands  of  Diab- 
olus,  provided  that  then  he  wouhl  Imvo  willi- 
Nvn    his   (■■■  N  n.     He  tdjic 

^  .Mr.  IaI  •  lie  WM*  l>u«y 

in  the  market,  and  exii-uted  inn.  to 

law.     N<JW  there  wiut  an  honest.  in 

Manaoul,  and  his  name  was  Mr. 
one  of  no  great  account  in  the  ■  -•■ 

tacy,  but  now  of  repute  with  tlf  'he 

•  II.     This  man  ther-  'tg 

[•refer;  n«)W  Mr.  L<  ■  •  «l 

deal  of  wealth  h<  at 

Einiuanuel's  comu.p,  ....        ,  Uie 

uiio  of  the   Prince;  this  therefore  was  Dov 


176 


BUNYAN'S  COMPLETE   WORKS. 


for  the 


given  to  Mr  Meditation  to  improve 
common  good,  and  after  him  to  his  son,  Mr. 
Think-well;  this  Think-well' he  had  by  Mrs. 
Piety  his  wife,  and  she  was  the  daughter  of 
Mr.  Recorder. 

After  this  my  lord  apprehended  Clip-prom- 
ise ;  now,  because  he  was  a  notorious  villain, 
(for  by  his  doings  much  of  the  King's  coin 
was  abused,)  therefore  he  was  made  a  public 
exanii'le.  Pie  was  arraigned  and  judged  to  be 
first  set  in  the  pillory,  then  to  be  whipped  by 
all  the  children  and  servants  in  ]\Iausoul,  and 
then  to  be  hanged  till  he  was  dead. 

He  also  apprehended  Carnal-sense  and  put 
him  in  hold,  but  how  it  came  about  I  cannot 
tell,  but  he  brake  prison  and  made  his  escape. 
Yea,  and  the  bold  villain  will  not  yet  quit  the 
town,  but  lurks  in  the  Diabolonian  dens  in  the 
daytime,  and  haunts  like  a  ghost  honest  men's 
houses  at  nights.  Wherefore  there  was  a 
proclamation  set  up  in  the  market-place  in 
Mansoul,  signifying  that  whosoever  could  dis- 
cover Carnal-sense,  and  apprehend  him  and 
slay  him,  should  be  admitted  daily  to  the 
Prince's  table  and  should  be  made  keeper  of 
the  treasure  of  Mansoul.  Many  therefore  did 
bend  themselves  to  do  this  thing,  but  take  him 
and  slay  him  they  could  not,  though  often  he 
was  discovered. 

But  my  lord  took  Mr.  Wrong-thoughts-of- 
Christ  and  put  him  into  prison,  and  he  died 
there,  though  it  was  long  first,  for  he  died  of  a 
lingering  consumption. 

Self-love  was  also  taken  and  committed  to 
custody,  but  there  wore  many  that  were  allied 
to  him  in  Mansoul,  so  his  judgment  was  de- 
ferred ;  but  at  last  Mr.  Self-denial  stood  up  and 
said.  If  such  villains  as  these  may  be  winked 
at  in  Mansoul,  I  will  lay  down  my  commission. 
He  also  took  him  from  the  crowd  and  had  him 
among  his  soldiers,  and  there  he  was  brained. 
But  some  in  Mansoul  muttered  at  it,  though 
none  durst  speak  plainly,  because  Emmanuel 
was  in  town.  But  this  brave  act  of  Captain 
Self-denial  came  to  the  Prince's  ears;  so  he 
sent  for  him  and  made  him  a  lord  in  Mansoul. 

Then  my  Lord  Self-denial  took  courage,  and 
Kt  to  the  pursuing  the  Diabolonians  with  my 
Lord  Will-bc-will;  and  they  took  Live-by- 
f<,M;ling  and  they  took  Legal-life,  and  put  them 
in  hold  till  they  died.  But  Mr.  Unbelief  was 
a  nimble  jack ;  him  they  could  never  lay  hold 
of,  though  they  attempted  to  do  it  often.  He 
therefore,  and  some  few  more  of  the  Diabo- 
lonian tribe,  did  yet  remain  in  ^Mansoul  to  the 
time  that  Mansoul  left  off  to  dwell  any  longer 


in  the  kingdom  of  Universe.  But  they  kej)t 
them  to  their  dens  and  holes ;  if  one  of  them 
did  appear,  or  happen  to  be  seen  in  any  of  the 
streets  of  the  town  of  Mansoul,  the  whole  town 
would  be  up  in  arms  after  them ;  yea,  the  very 
children  in  Mansoul  would  cry  out  after  them 
as  after  a  thief,  and  would  wish  that  they 
mio-ht  stone  them  to  death  with  stones.  And 
now  did  Mansoul  arrive  to  some  good  degree 
of  peace  and  quiet ;  her  Prince  also  did  abide 
within  her  borders ;  her  captains  also  and  her 
soldiers  did  their  duties,  and  Mansoul  minded 
her  trade  that  she  had  with  the  country  that 
was  afar  off;  also  she  was  busy  in  her  manu- 
facture. 

When  the  town  of  Mansoul  had  thus  far  rid 
themselves  of  so  many  of  their  enemies  and 
the  troubiers  of  their  peace,  the  Prince  sent  to 
them  and  appointed  a  day  wherein  he  would 
at  the  market-place  meet  the  whole  people, 
and  there  give  them  in  charge  concerning  some 
further  safety  and  comfort,  and  to  the  con- 
demnation and  destruction  of  their  home-bred 
Diabolonians.  So  the  day  appointed  was  come, 
and  the  townsmen  met '  together ;  Emmanuel 
also  came  down  in  his  chariot,  and  all  his  cap- 
tains in  their  state  attending  of  him  on  the 
right  hand  and  on  the  left.  Then  was  an  "  O 
ye "  made  for  silence ;  and  after  some  mutual 
carriages  of  love  the  Prince  began  and  thus 
proceeded : 

You,  my  Mansoul,  and  the  beloved  of  mine 
heart,  many  and  great  are  the  privileges  that 
I  have  bestowed  upon  you ;  I  have  singled  you 
out  from  others  and  have  chosen  you  to  myself, 
not  for  your  worthiness,  but  for  mine  own 
sake.  I  have  also  redeemed  you,  not  only  from 
the  dread  of  my  Father's  law,  but  from  the 
hand  of  Diabolus.  This  I  have  done  because 
I  have  loved  you,  and  because  I  have  set  my 
heart  upon  you  to  do  you  good.  I  have  also, 
that  all  things  that  might  hinder  thy  way  to 
the  pleasures  of  paradise  might  be  taken  out 
of  the  way,  laid  down  for  thee,  for  thy  soul,  a 
plenary  satisfaction,  and  have  bought  thee  to 
myself — a  price  not  of  corruptible  things  as  of 
silver  and  gold,  but  a  price  of  blood,  mine  own 
blood,  which  I  have  freely  spilt  upon  the 
ground  to  make  thee  mine.  So  I  have  recon- 
ciled thee,  O  my  Mansoul !  to  my  Father,  and 
interested  thee  in  the  mansion-houses  that  are 
with  my  Father,  in  the  royal  city,  where 
things  are,  O  my  Mansoul !  that  eye  liath  not 
seen,  nor  hath  entered  into  the  heart  of  man 
to  conceive. 

Besides,  O  my  Mansoul !  thou  seest  what  I 


TJIK   UuLY    WAR, 


477 


have  done,  and  how  I  have  taken  thee  out  of 
the  hands  of  thine  enemies,  unto  whuiu  thou 
harit  deeply  revolted  from  my  Father,  ami  by 
whom  thou  witst  content  to  be  i)i>s.-ej*s«.Hl  and 
;ilsi)  to  be  destroyed,  I  came  to  thee  first  by 
my  law,  and  then  by  my  Gospel,  to  awaken 
thee  and  show  thee  my  glorj*.  And  thou  know- 
est  wliat  thou  wast,  what  thou  saidt-st,  what 
tliou  didst,  and  how  many  times  thou  rebel- 
ledsl  against  my  Father  and  me;  yet  I  left  thee 
riDt,  as  tliDU  seest  this  day,  but  came  to  thee, 
liav?  borne  thy  manners,  have  waite<l  upon 
thee,  anil  after  all  accepted  of  thee,  even  of 
Miy  mere  gnice  ami  favtmr,  and  would  not 
^uffer  thee  to  be  U>st,  as  thoii  must  willingly 
wouldst  have  been, 

Tli'.ii  -test,  moreover,  my  Mansoul,  how  I 
h.iv.  [..i-^od  by  thy  backslidinp<  and  have 
healed  thee.  Indeed  1  was  angry  with  thee, 
but  I  have  turnevl  mine  anger  away  from  thee, 
because  I  loved  thee  still,  and  mine  anger  and 
mine  indignation  is  ce:ised  in  the  destruction 
of  thine  enemies,  O  Mansoul!  Nor  did  thy 
gtMxlness  fetch  nje  again  unto  thee  after  that  I 
tor  thy  transgressions  had  hid  my  face  and 
v.ithdrawn  n>y  presence  from  thee.  The  way 
"t"  backsliding  wjls  thine,  but  the  way  and 
means  of  thy  recovery  was  mine.  I  invented 
the  means  of  thy  return.  It  was  I  that  made 
in  heilge  and  a  wall  when  thou  wjist  begin- 
ning to  turn  to  things  in  which  I  delightetl  not. 
It  was  I  that  made  thy  sweet  bitter,  thy  day 
thy  smooth  way  thorny,  and  that  al.so 
tinded  all  that  sought  thy  de--truction.  It 
.\as  1  that  set  Mr.  Godly-k-ar  to  work  in  Man- 
soul. It  wa.H  I  that  stirre<I  up  thy  con.sciencc 
and  understanding,  thy  will  and  thy  aflectious, 
after  thy  gnat  antl  woet'ul  decay.  It  w*i  I 
that  put  life  into  thee,  O  Mansoul  I  to  seek  me  , 
that  thou  migiiti-st  find  me,  and  in  thy  finding 
find  thine  own  health,  and  happiness,  and  sal- 
vation. It  was  I  that  fetcheil  the  second  time 
the  L>iaboIonian.s  out  of  Mansoul,  and  it  was  I 
that  overcame  them  and  that  destroyed  them 
U'fore  thy  face. 

And  now,  my  Mansoul,  I  am  returned  to 
hee  in  peace,  and  thy  traii'^gn^sions  against 
:  le  are  as  if  they  had  not  been.  Nor  shall  it 
b«  with  thee  aa  in  former  days,  but  I  will  do 
l)ctter  for  thcc  than  at  thy  tx'ginning.  For  yet 
a  little  while,  O  my  Mansoul!  even  after  a  few 
!  ,'one  over  ■  I  will  (but 

at  what  i  down  this 

famous  town  of  Mansoul,  stick  and  stone,  to 
the  ground,  and  I  will  carr}*  the  stones  thereof, 
»•>.!  t]ie  tiuiber  thereof,  and  the  walU  thcroof, 


and  the  du.->t  tm  noi^  an.i  uu-  iiiii;ii>itanta  there- 
of, into  mine  own  country,  even  into  a  king- 
dom of  my  Father;  and  will  there  set  it  up  in 
such  strength  and  glory  as  it  never  did  see  in 
the  kin^'dom  where  now  it  is  placed.  I  will 
even  there  set  it  up  for  my  Father's  habitation, 
for  for  that  purp<isc  it  was  at  first  erected  in 
the  kingdom  of  Universe;  and  there  will  I 
make  it  a  spectacle  of  wonder,  a  monument  of 
mercy,  and  Uie  admirer  of  its  own  mercy. 
There  shall  the  natives*  of  .Mansoul  sco  all 
that  of  which  they  have  seen  nothing  here; 
there  shall  they  be  wjual  to  thu«e  unto  whom 
they  have  been  inferior  here.  And  tl)cr«  thott 
shah,  O  my  Mansoul !  have  such  communion 
with  me,  with  my  Father,  and  with  your  lord 
secretar)-  as  is  not  possible  here  to  Im?  enjoyed, 
nor  ever  couhl  bi-,  shouldst  thou  live  in  Uni- 
verse the  space  of  a  thousand  yuirs. 

And  there,  O  my  Mansoul!  thou  slialt  bo 
afraid  of  murderers  no  more — of  Diabolonians 
and  their  threats  no  more.  There  shall  be  no 
more  plots,  nor  contrivances,  nor  detiign« 
against  thee,  O  my  Mansoul!  There  thoo 
shalt  no  more  hear  the  evil  tidingH  or  the 
noise  of  the  Diabolonian  drum.  There  thou 
shalt  not  see  the  Diabolonian  standard-bc-arent, 
nor  yet  behold  Diabolus's  standard.  No  Disb- 
olonian  mount  shall  be  cast  up  agaiast  thee 
there,  nor  shall  there  the  Dialxdonian  standard 
be  set  up  to  make  thee  afraid.  Tlnre  thou 
shalt  not  nee<I  captains,  engines,  8<^)ldiers  and 
men  of  war.  There  thou  shalt  meet  with  no 
sorrow  nor  grief,  nor  shall  it  be  iK>ssiblc  thai 
any  Diabolonian  should  again,  for  ever,  b« 
able  to  creep  into  thy  skirts,  burrow  in  thy 
walls,  or  l)e  seen  again  within  thy  borders,  all 
the  days  of  eternity.  Life  shall  there  last 
longer  than  here  you  are  able  to  tK-sire  it 
should,  and  yet  it  shall  always  be  sweet  and 
new,  nor  shall  any  impediment  ati. nd  it  r,r 
ever. 

There,  O  Mansoul  1  thoa  shaii  iii..t  wim 
many  of  those  that  have  been  like  thee,  and 
that  have  been  partakers  of  thy  sorrows;  even 
such  as  I  have  chosen,  and  redeemed,  and  set 
apart,  as  thou,  for  my  Father's  court  and  city 
royal.  All  they  will  be  glad  in  thee,  and  thou, 
when  thou  nccst  them,  ahalt  be  glad  in  thine 
heart. 

There  are  things,  O  Mansoul  I — even  tilings 
of  thy    Father's    yr><\  thai 

never  were  seen   siiu  •    the 

world,  and  they  are  laid  '.  .acr, 

and  sealed  up  among  his  tr       .  .  til* 

thou  shalt  conic  thither  to  enjoy  the 


478 


BUNTAN'S  COMPLETE   WORKS. 


And  thus,  0  my  Mansoul!  I  have  showed 
unto  tliee  what  shall  be  done  to  thee  hereafter 
if  thou  canst  hear,  if  thou  canst  understand; 
and  now  I  will  tell  thee  what  at  present  must 
be  thy  duty  and  practice  until  I  come  and  fetch 
thee  to  myself,  according  as  is  related  in  the 
Scriptures  of  truth. 

First,  I  charge  thee  that  thou  dost  hereafter 
keep  more  white  and  clean  the  liveries  which 
I  gave  thee  before  my  last  withdrawing  from 
thee. 

When  your  garments  are  white  the  world 
will  count  you  mine.  Also  when  your  gar- 
ments are  white,  then  I  am  delighted  in  your 
ways ;  for  then  your  goings  to  and  fro  will  be 
like  a  flash  of  lightning,  that  those  that  are 
present  must  take  notice  of,  also  their  eyes  will 
be  made  to  dazzle  thereat.  Deck  thyself, 
therefore,  according  to  my  bidding,  and  make 
thyself  by  my  law  straight  steps  for  thy  feet, 
80  shall  thy  King  greatly  desire  thy  beauty, 
for  he  is  thy  Lord,  »nd  worship  thou  him. 

Now  that  thou  mayest  keep  them  as  I  bid 
thee,  I  have,  as  I  before  told  thee,  provided  for 
thee  an  open  fountain  to  wash  thy  garments 
in.  Look  therefore  that  thou  wash  often  in 
my  fountain  and  go  not  in  defiled  garments ; 
for  as  it  is  to  my  dishonour  and  my  disgrace, 
80  it  will  be  to  thy  discomfort,  when  you 
shall  walk  in  filthy  garments.  Keep  thy  gar- 
ments always  white,  and  let  thy  head  lack  no 
ointment. 

My  Mansoul,  I  have  ofttimes  delivered  thee 
from  the  designs,  plots,  attempts,  and  conspir- 
acies of  Diabolus,  and  for  all  this  I  ask  thee 
nothing  but  that  thou  render  not  to  me  evil 
for  my  good,  but  that  thou  bear  in  mind  my 
love  and  the  continuation  of  my  kindness  to 
my  beloved  Mansoul,  so  as  to  provoke  thee  to 
walk,  in  thy  measure,  according  to  the  bene- 
fits bestowed  on  thee.  Of  old  the  sacrifices 
were  bound  with  cords  to  the  horns  of  the 
golden  altar.  Consider  what  is  said  to  thee, 
0  my  blessed  Mansoul  I 

O  my  Mansoul !  I  have'lived,  I  have  died,  I 
live  and  will  die  no  more,  for  thee,  I  live 
that  thou  mayest  not  die.  Because  I  live 
thou  shalt  live  also.  I  reconciled  thee  to  my 
Father  by  the  blood  of  my  cross,  and,  being 
reconciled,  thou  shalt  live  through  me.  I  will 
pray  for  thee,  I  will  fight  for  thee,  I  will  yet 
do  thee  good. 

Nothing  can  hurt  thee  but  sin ;  nothing  can 
grieve  me  but  sin;  nothing  can  make  thee 
base  before  thy  foes  but  sin ;  take  heed  of  sin, 
my  Mansoul. 


And  dost  thou  know  why  I  at  fiiist,  and  do 
still,  suffer  Diabolonians  to  dwell  in  thy  walls, 
0  Mansoul  ?  It  is  to  keep  thee  waiting,  to  try 
thy  love,  to  make  thee  watchful,  and  to  cause 
thee  yet  to  prize  my  noble  captains,  their  sol- 
diers, and  my  mercy. 

It  is  also  that  yet  thou  mayest  be  made  to 
remember  what  a  deplorable  condition  thou 
once  wast  in.  I  mean,  when  not  some,  but 
all,  did  dwell,  not  in  thy  walls,  but  in  thy  cas- 
tle and  in  thy  stronghold,  0  Mansoul ! 

0  my  Mansoul !  should  I  slay  all  them 
within,  many  there  be  without  that  would 
bring  thee  into  bondage;  for  were  all  those 
within  cut  ofi",  those  without  would  find  thee 
sleeping,  and  then  as  in  a  moment  they  would 
swallow  up  my  Mansoul.  I  therefore  let  them 
live  in  thee,  not  to  do  thee  hurt,  (the  which 
they  yet  will  if  thou  hearken  to  them  and 
serve  them,)  but  to  do  thee  good,  the  which 
they  must  if  thou  watch  and  fight  against 
them.  Know,  therefore,  that  whatever  they 
shall  tempt  thee  to,  my  design  is  that  they 
should  drive  thee,  not  further  ofi",  but  nearer 
to  my  Father,  to  learn  thee  war,  to  make  peti- 
tioning desirable  to  thee,  and  to  make  thee 
little  in  thine  own  eyes.  Hearken  diligently 
to  this,  my  Mansoul. 

Show  me  then  thy  love,  my  Mansoul,  and 
let  not  those  that  are  within  thy  walls  take 
thy  afiections  off"  from  Him  that  hath  re- 
deemed thy  soul.  Yea,  let  the  sight  of  a 
Diabolonian  heighten  thy  love  to  me.  I 
came  once,  and  twice,  and  thrice  to  save  thee 
from,  the  poison  of  those  arrows  that  would 
have  wrought  thy  death.  Stand  for  me,  my 
friend,  my  Mansoul,  against  the  Diabolonians, 
and  I  will  stand  for  thee  before  my  Father 
and  all  his  court.  Love  me  against  tempta- 
tion, and  I  will  love  thee  notwithstanding 
thine  infirmities. 

O  my  Mansoul!  remember  what  my  cap- 
tains, my  soldiers,  and  mine  engines  have 
borne  for  thee;  they  have  fought  for  thee, 
they  have  suffered  by  thee,  they  have  borne 
mueh  at  thy  hands  to  do  thee  good.  Hadst 
thou  not  had  them  to  help  thee,  Diabolus  had 
certainly  made  an  end  of  thee.  Nourish  them, 
therefore,  my  Mansoul.  When  thou  dost  well, 
they  will  be  well ;  when  thou  dost  ill,  they 
will  be  ill,  and  sick,  and  weak.  Make  not  my 
captains  sick,  O  Mansoul !  for  if  they  be  sick, 
thou  canst  not  be  well ;  if  they  be  weak,  thou 
canst  not  be  strong ;  if  they  be  faint,  thou 
canst  not  be  stout  and  valiant  for  thy  King,  O 
Mansoul!    Nor  must  thou  think  always  to 


TEE  HOLY  WAR. 


479 


live  by  sense ;  thou  must  live  upon  my  word. 
Thou  must  believe,  O  my  Munsoul!  when  I 
am  from  thee,  that  yet  I  love  thee  ami  bare 
thee  upon  mine  heart  for  ever. 

Remember,  therefore,  O  my  Mansoul !  that 
thou  art  beloved  of  me.  As  I  have  therefore 
taught  theo  tg  watch,  to  fight,  to  pray,  and  to 


make  war  against  my  foes,  so  now  I  command 
theo  to  believe  that  my  love  is  constant  to 
thee.  O  my  Mansoul!  how  have  I  st-t  my 
heart,  my  love  upon  theo  !  Watch  !  Ikhold, 
I  lay  none  other  burden  upon  theo  than 
what  thou  hast  already.  Hold  fant  till  I 
come. 


3ii-=-^ 


Tin: 


LIKH  AND  DEATH  OK  MR.  T-ADMAX. 

(  niCSENTICD    TO    TlIK    WORM)    IN    A    lAMII.IMl    I'lVLOCJUK    lUCTWKKN    MIL 
WI.<i:.MAN  AM)  MK.  ATTKNTIVR 


TIIK  AUTIlOIl  TO  Tin:  IiKAI)i:U. 


CoimTKOUs  Reaper: 

As  I  \v;w  con.HitK'rinjj  with  myself  wliat  I 
liiid  writti'H  concorniiig  the  progress  of  the 
IMlirrim  from  tliU  worhl  to  ph)ry,  ami  how  it 
hiul  lu'iMi  aeeeptubh*  to  many  in  this  nation,  it 
came  again  into  my  mind  to  write  as  then  of 
him  that  was  going  to  heaven,  »o  now  of  the 
life  and  deatli  of  the  ungodly,  and  of  their 
travel  from  this  worhl  to  hell.  The  whieli  in 
thin  I  have  done,  and  have  put  it,  as  thou  seest, 
under  the  name  and  title  of  Mr.  Badman,  a 
name  very  proper  for  such  a  suhjeet ;  I  have 
also  put  it  in  the  f)rm-T»f  a  dialoL^ue.  that  I 
might  with  more  vivc  to  mvs^ilf  and  ])le;tsurc 
ti^  tlip  nviih'r  perform  the  Work. 

.\nd  although,  as  I  said,  I  have  put  it  forth 

'     in  this  melhoii,  yet  have  I,  as  little  as  may  be, 

1     gone  out  of  the  roatl  of  mine  own  observation 

,  of  things.     Yea,  I  think  I  may  truly  say  that 

to  the  best  of  my  remcmbranee  all  the  things 

I  that  here  I  discourse  of^  I  mean  as  to  matter 
ofjajj^  have  been  aeted  upon  the  .stage  of  tbo 
world,  even  many  times  before  mine  eyes. 

Here,  therefore,  courteous  reader,  I  present 

thee  with  the  life  and  death  of  .Mr.  Iladman 

indeed  ;  vt-a,  I  do  traec  him  in  his  life,  from 

.his  childiuMKl  to  his  drath,  that  thou  mayest, 

ios  in  a  glxs-s,  Ix'hold  with  thine  own  eyes  the 
Rte|>H  that  take  hohl  of  hell ;  and  nl.so  discern, 
while  thou  art  reading  of  Mr.  Iladman's  death, 
yl  whether  thou  thyself  art  treading  in  his  path 
f    tlicreto. 

And  let  me  entreat  thee  to  forWar  quirking 
and  nuK-king  for  that  Mr.  Hadman  is  deati,  but 
rather  gravely  ini|uire  eoneerning  thy^tlf  by 
*Jie  word  whether  thou  art  one  of  his  lineage 
or  no;  for  Mr.  liadman  has  left  many  of  his 
relations  behind  him ;  yea,  the  vcr}*  world  U 
SI 


Ihe  butt,  therefore,  that  atlhis  time  I  shoot. 

is  wide,  and  it  will  I'  >ilile  |o£jJuil 

>ok  to  Ro  into  several  ud  not  to  ar-  | 


overspread  with  his  kindretl.  True,  Bomc  of 
his  relations,  jw  he,  are  gone  to  their  place  aod 
long  home,  but  thousainls  of  thousands  are  left 
behind,  as  brothers,  sisters,  cousins,  nephews, 
besides  innumerable  of  his  friends  and  a.sso- 
ciates. 

I  may  .say,  and  yet  speak  nothing  but  too 
much  truth  in  .so  saying,  that  there  is  jcarco  a 
fellowship,  a  community,  or  fraternity  (»f  men 
in  the  world  but  some  of  Mr.  Hadman's  rela- 
tions arc  there;  yea,  rarely  can  we  find  a 
family  or  a  household  in  a  town  where  he  has 
not  left  behind  him  a  brother,  mj-hcw,  or 
friend.  <lwCi-*v<_i2. 

The  butt,  therefore,  that  atlhis  time  I  shoot^ 
at 

book 

rest  .some,  as  for  the  kiii^'.s  uu.-m  iiger  to  rush 
into  an  house  full  of  traitors  and  find  none  but 
honest  men  there. 

I  cannot  but  think  that  this  shot  will  light 
upon  many,  since  our  fields  are  .^o  full  of  this 
game;  but  how  many  it  will  kill  to  Mr.  Bad- 
man's  course  and  make  alive  to  the  Tilgrim's 
-.  that  is  not  in  me  to  di-termine  ;  thi« 
-  with  the  I^ird  our  (i«m|  only,  ami  he 
alonu  knows  to  whom  he  will  blr«*s  it  to  ao 
go<Hl  and  so  bh>ssed  an  en<l.  Ilowevt-r,  I  have 
put  fire  to  the  pan,  and  doubt  not  but  the  ro- 
I>ort  will  quickly  be  heanl. 

I  told  you  Wfore  that  ^fr.  Dadman  hod  left 
many  of  his  frieiwls  ami  r«-!:i'  '    '       '.  ?,!ra, 

but  if  I  survive  thrm  (and  :  ■•'*• 

tion  to  me)  I  may  nl»o  wr  ••*; 

however,  whether  my  life  I-  ;'er, 

this  b  my  prayer  ot  present —that  <  »<h|  will  Mir 
up  witnes-xes  against  them  that  may  either  con- 
vert or  confound  them  ;  for  wherever  they  liv« 

481 


482 


BUNTAN'S  COMPLETE  WORKS. 


and  roll  in  their  wickedness  they  are  tlie  pest 
and  phigue  of  that  country. 

Enjjland  shakes  and  totters  already  by  rea- 
son of  tiie  burden  that  Mr.  Badman  and  his 
friends  have  wickedly  laid  upon  it;  yea,  our 
.  I  earth  reels  and  staggereth  to  and  fro  like  a 
t^'i  drunkard;  the  transgression  thereof  is  Lcavy 
upon  it. 

Courteous  reader,  I  will  treat  thee  now,  even 
at  the  door  and  threshold  of  this  house,  but 
iinly  with  this  intelligence,  that  Mr.  Badman 
lies  dead  within.  Be  pleased,  therefoi-e,  (if 
Ihy  leisure  will  serve  thee,)  to  enter  in,  and 
behold  the  state  in  which  he  is  laid  betwixt 
his  deathbed  and  the  grave.  He  is  not  buried 
aa  yet,  nor  doth  he  stink,  as  is  designed  he 
Bhall  before  he  lies  down  in  oblivion. 

Now,  as  others  have  had  their  funerals 
solemnized  according  to  their  greatness  and 
grandeur  in  the  world,  so  likewise  Mr.  Badman 
(forasnuich  as  he  deserveth  not  to  go  down  to 
his  grave  with  silence)  has  his  funeral  state 
according  to  his  deserts. 

Four  things  are  usual  at  great  men's  funerals, 
which  we  will  take  leave,  and  I  hope  without 
offence,  to  allude  to  in  tlie  funeral  of  Mr.  Bad- 
man. 

First.  They  are  sometimes,  when  dead,  pre- 
sented to  their  friends,  by  their  completely 
wrought  images,  as  lively  as  by  cunning  men's 
hands  they  can  be,  that  the  remembrance  of 
them  may  be  renewed  to  their  survivors,  the 
remembrance  of  them  and  their  deeds ;  and 
this  I  have  endeavoured  to  answer  in  my  dis- 
course of  Mr.  Badman ;  and  therefore  I  have 
drawn  him  forth  in  his  features  and  actions 
iVoin  his  childhood  to  his  gray  hairs.  Here, 
therefore,  thou  hast  him  lively  set  forth  as  in 
cuts,  biith  as  to  the  minority,  flower,  and  seni- 
ority of  his  age,  together  with  th?>se  actions  of 
his  lilc  that  he  was  most  capable  of  doing,  in 
and  under  those  present  circumstances  of  time, 
plavo,  strength,  and  the  opportunities  that  did 
attend  him  in  these. 

Secondly.  There  is  also  usual  at  great  men's 
funerals  tiiose  badges  and  escutcheons  of  their 
honour  tliat  they  have  received  from  their  an- 
cestors or  have  been  thought  worthy  of  for  the 
deedi  an  1  exploits  they  have  done  in  their  life ; 
and  here  Mr.  Badman  has  his,  but  such  as  vary 
from  all  men  of  worth,  but  so  much  the  more 
agreeing  with  the  merit  of  his  doings;  they  all 
have  descended  in  state,  he  only  as  an  abomin- 
able branch.  His  deserts  are  the  deserts  of 
Bin ;  and  therefore  the  escutcheons  of  honour 
that  he  has  are  only  that  he  died  without  hon- 


our and  at  his  end  became  a  fool.  Thou  shalt 
not  be  joined  with  them  in  burial.  The  seed 
of  evil-doers  shall  never  be  renowned. 

The  funeral  pomp,  therefore,  of  Mr.  Badman 
is  to  wear  upon  his  hearse  the  badges  of  a  dis- 
honourable and  wicked  life,  since  his  bones  are 
full  of  the  sins  of  his  youth,  which  shall  lie 
down,  as  Job  says,  in  the  dust  with  him  ;  nor 
is  it  lit  that  any  should  be  his  attendants,  now 
at  his  death,  but  such  as  with  him  conspired 
against  their  own  souls  in  their  life — persona 
whose  transgressions  have  made  them  infamous 
to  all  that  have  or  shall  know  what  they  ]iave 
done. 

Some  notice,  therefore,  I  have  also  here  in 
this  little  discourse  given  the  reader  of  them 
who  were  his  confederates  in  his  life  and  at^ 
tendants  at  his  death ;  with  a  hint  either  of 
some  high  villainy  committed  by  them,  as  also 
of  those  judgments  that  have  overtaken  and 
fallen  upon  them  from  the  just  and  avenging 
hand  of  God.  All  which  are  things  either' 
fully  known  by  me,  as  being  eye  and  ear  wit- 
ness thereto,  or  that  I  have  received  from  such' 
hands  whose  relations,  as  to  this,  I  am  bound 
to  bcMksve.  And  that  the  reader  may  know 
them  froih.  other  things  and  passages  herein 
contained,  I\  have  laointed  at  them  with  a 
finger,  thus  JfKg". 

Thirdly.  The  funerals  of  persons  of  quality 
have  been  solemnized  with  some  suitable  ser- 
mon at  the  time  and  place  of  their  burial ;  and 
that  I  am  not  come  to  as  yet,  having  got  no 
further  than  to  Mr.  Badman's  death ;  but  for- 
£ismuch  as  he  must  be  buried  after  he  hath  be- 
come polluted  before  his  beholders,  I  doubt  not 
but  some  such  that  Ave  read  are  appointed  to 
be  at  the  burial  of  Gog  will  do  this  work  in 
my  stead,  such  as  shall  leave  him  neither  skin 
nor  bone  above  ground,  but  shall  set  a  sign  by 
it  till  the  buriers  have  buried  it  in  the  valley 
of  Hamongog.  Ezek.  xxxix. 

Fourthly.  At  funerals  there  did  use  to  be 
mourning  and  lamentations,  but  here  also  Mr. 
Badman  difters  from  others ;  his  familiars  can- 
not lament  his  departure,  for  they  have  not 
sense  of  his  damnable  state ;  they  rather  ring 
him  and  sing  him  to  hell  in  the  sleep  of  death 
in  which  he  goes  thither.  Good  men  count 
him  no  loss  to  the  world ;  his  place  can  well 
be  without  him ;  his  loss  is  only  his  own,  and 
it  is  too  late  for  him  to  recover  that  damage  or 
loss  by  a  sea  of  bloody  tears,  could  he  shed 
them.  Yea,  God  has  said  he  will  laugh  at  his 
destruction ;  who,  then,  shall  lament  for  him, 
saying,  Ab !  mv  brother  ?    He  was  but  a  stink- 


LIFE  AND  DEATH   OF  MR.   BADMAX. 


483 


ing  weed  in  bis  life,  nor  was  he  better  at  all  in 
his  death.  Such  may  well  be  thrown  over  the 
wall  without  sorrow  when  once  Cicxl  has  pluck- 
ed thcin  up  by  the  roots  in  his  wrath. 

lieader,  it"  thou  art  of  the  race,  lineage. 
Block,  or  fraternity  of  Mr.  liadnian,  I  tell  thee, 
before  thou  readt^t  this  book,  thou  wilt  neither 
brook  the  author  nor  it,  because  ho  hath  writ 
of  Mr.  Uadman  as  he  has.  For  he  that  con- 
demneth  the  wicked  that  die  so  passeth  aLso 
the  senttiuc  upon  the  wicked  that  live.  I 
tliereforc  expect  neither  credit  of  nor  counten- 
ance from  thee  for  this  narration  of  thy  kins- 
man's life. 

For  thy  old  love  to  thy  friend,  his  ways, 
doings,  Ac,  will  stir  up  in  thee  enmity  rather, 
in  thy  very  heart,  against  me.  I  shall  there- 
fore incline  to  think  of  thee  that  tliou  wilt 
rend,  burn,  or  throw  it  away  in  contempt; 
yea,  and  wish  jUso  that  for  writing  so  notorious 
a  truth  some  mischief  may  befall  me.  I  look 
also  to  be  loaded  by  thee  with  disdain,  scorn 
and  contempt;  yea,  that  thou  shouldest  rail- 
ingly  and  vilifying  say  I  lie,  and  an>  a  bcspat- 
torer  of  honest  men's  lives  and  deaths.  For 
Mr.  Hadman,  when  himself  w;us  alive,  could 
not  abide  to  l>e  counted  a  knave,  (though  iiis 
actions  told  all  that  went  by  that  indeed  he 
vcoA  such  an  one.)  llow,  then,  should  his 
brethren  that  survive  him,  and  that  tread  in 
his  very  steii«<,  approve  of  the  sentence  that  by 
this  book  Is  pronounced  against  him?  Will 
they  not  rather  imitate  Korah,  Dathan,  and 
Abiram's  friends — even  rail  at  me  for  con- 
demning him,  as  they  did  at  Moses  for  doing 
execution  ? 

I  know  it  is  ill  puddling  in  the  cockatricc'ii 
den,  and  that  they  run  ha/:trds  that  hunt  the 
w'lUl  boar.  The  man  also  that  writeth  Mr. 
i'>.tdman's  life  had  need  be  fenced  with  a  coat 
of  mail  and  with  the  staff  of  a  spear,  for  that 
his  surviving  friends  will  know  what  he  doth; 
but  I  have  ventured  to  do  it,  and  to  play,  at 
this  time,  at  the  hole  of  tht^o  asps;  if  they 
bile,  they  bite;  if  they  sting,  they  sting. 
ChrLrt  sends  his  lambs  into  the  miiLnt  of 
wolves,  not  to  do  like  them,  but  to  sutler  by 
them  fur  bearing  plain  testimony  against  their 
bad  deeds;  but  had  one  not  need  to  walk  with 
a  guard  and  to  have  a  sentinel  stand  at  one's 
door  for  this?  Verily,  the  ilesh  would  be 
glad  of  such  help;  yea,  a  npirituxd  man,  could 
he  toll  how  to  get  it.  Acts  xxiii.  ilut  I  am 
Btrip|>iil  nake«l  of  these,  and  yet  am  com- 
manded to  l>e  faithful  in  my  service  for  Christ. 
Well,  then,  I  ImTu  spoken  what  I  have  spokca, 


and  now  come  on  me  wliat  wui.  Job  xii.  13. 
True,  the  text  says,  "  llcbuko  a  scorner,  and 
he  will  hate  thee;  and  that  he  that  reproveth 
a  wickod  man,  gettcth  himself  a  blot  and 
shame;"  but  what  then?  Upcn  rebuke  is 
better  than  secret  love,  and  he  that  reeuivea  it 
shall  find  it  so  afterwards. 

80,   then,   whether    Mr.    Il«dman'8    friends 
shall   rago  or  laugh   ut   what   I    have  writ,    I 
know  the  better  cud  of  the  stalT  is  nnne.     My/  .(. 
endeavour_is  to  slop  an  hellish  course  of  lifel       ^^ 
and  to  save  a  soul  from  death,  (JameM  v.;)  niHlj  *^ 
if  for  so  doing  I  meet  with  envy  from  them 
from  whom  in  reason  I  should  hnvo  thanks,  I 
must  remember  the  man   in  the  drt-ani  that 
cut  his  way  through  his  arnuil  enemies,  and 
so  got  into  the  beauteous  palmc;  —  I   nuLxl,  I 
say,  remember  him,  and  do  my.'^clf  likfwiM>. 

Yet  four  lhiiiL,'s  I  will  i)ri»p«)und  to  the  con-  I 
H|Jfriitii>ii  iif  ^tr,  l^adman'd  friends  before  I  1 
turn  my  back  upon  them:  ' 

1.  fc5upiM>se  that  there  bo  a  hell  in  very 
deed — not  that  I  do  question  it,  any  nioro 
than  I   do  whether  there  be  a  sun   to  .>«hino, 

I  but  I  sujipose  it  for  argument's  sxike  with  Mr. 
j  Ihidnian's  friends — 1  say,  suppose  there  l>e  an 
I  hell,  and  that,  too,  such  an  one  as  the  >Scrip- 
I  turo  speaks  of — one  at  the  remotest  distance 
!  from  Ciotl  and  life  eternal — one  where  tlw 
j  worm  of  a  guilty  con.M.-ience  never  die*,  and 
I  where  the  lire  of  the  wrath  of  (.JikI  is  not 
j  quenched. 

'       >*>uppose,  I  say,  that  there  is  such  an  hell, 
I  i>repared  of  God  (as  there  is  indeed)  for  the 
I  body  and  soul  of  the  ungodly  world  after  thin 
life  to  be  tormented  in; — I  say,  do  but  witli 
I  thyself  suppose  it,  and  then  tell  me,  is  it  not 
'  prepareil  for  thee,  thou  Ining  a  wicked  man? 
Let  thy  conscience  speak,  I  s;»y  ;  is  it  not  pre- 
pari^l  for  thee,  thou  being  an  ungfnlly  man? 
And  dost  thou  think,  wast  thou  there  now, 
that  thou  art  able  to  wrestle  with  the  judg- 
ment of  CJod?     Why  then  do  the  fallen  angel* 
tremble  there?     Thy  h.inds  ainnot  be  stronf, 
nor  can   thy  heart  endure  in  that  day  when 
God  shall  deal  with  thee.  Kzek.  xxii.  14. 

2.  8up|>ose  that  s<jme  one  that  is  now  a  soul 
in  hell  for  sin  was  {H'rmitted  to  come  hither 
again  to  dwcl^  and  that  they  had  a  grant  alao 
that  upon  amendment  of  life  next  time  ihcjr 
die  to  change  that  place  for  heaven  and  glory, 
what  wivi-sl  thou,  O  wicked  man?  Would 
such  an  one  (thinkest  th«)U  i  nin  n-.-rtin  into  the 
same  course  of  life  as  Ix-r  the 
damnation  tlial  for  sin  he  h  .  >i  in? 
Would  ho  choose  agaiir  to  lead  thai  coned 


484 


'  BUXYAN'S  COMPLETE  WORKS. 


X 


life  that  afresh  would  kindle  the  flames  of 
hell  upon  him,  and  that  would  bind  him  under 
the  heavy  wrath  of  God  ?  Oh  he  would  not, 
bejvouldjmL;  the  IGth  of  Luke  insinuates  it; 
yea,  reason  itself,  awake,  would  abhor  it  and 
tremble  at  such  a  thought. 

3.  Suppose,  again,  that  thou  that  livest  and 
rollest  in  tiiy  sin,  and  that  as  yet  hast  known 
nothing  but  the  pleasure  thereof,  shouldest  be 
an  angel  conveyed  to  some  place  where,  with 
convenience  from  thence,  thou  mightest  have 
a  view  of  heaven  and  hell— of  the  joys  of  the 
one,  and  the  torments  of  the  other; — I  say, 
euppose  that  from  thence  thou  mightest  have 
such  a  view  thereof  as  would  convince  thy 
reason  that  both  heaven  and  hell  are  such 
realities  as  by  the  word  they  are  declared  to  be, 
wouldest  thou  (thinkest  thou  ?)  when  brought 
to  thy  home  again,  choose  to  thyself  thy 
former  life— to  wit,  to  return  to  thy  folly 
again  ?  No;  if  belief  of  what  thou  sawest  re- 
mained with  thee,  thou  wouldest  eat  fire  and 
brimstone  first. 

4.  I  will  propound  again.  Suppose  that 
there  was  amongst  us  such  a  law  (and  such  a 
magistrate  to  inflict  the  penalty)  that  for  every 
open  wickedness  committed  by  thee  so  much 
of  thy  flesh  should,. with  burning  pincers,  be 
plucked  from  thy  bones;  wouldest  thou  then 
go  on  thy  open  way  of  lying,  swearing,  and 
whoring  as  thou  with  delight  doest  now? 
Surely,  surely  no.    The  fear  of  the  punish- 

Nnent  would  make  thee  forbear,  yea,  would 
make  thee  tremble,  even  when  thy  lusts  were 
powerful,  to  think  what  a  punishment  thou 
wast  sure  to  sustain  so  soon  as  the  pleasure 
was  over.  But  oh  the  folly,  the  madness,  the 
desperate  madness,  that  is  in  the  hearts  of  Mr. 
Badman's  friends,  who,  in  despite  of  the 
threatenings  of  an  holy  and  sin-avenging  God, 
and  of  the  outcries  and  warning  of  all  good 
men,  yea,  that  will  in  despite  of  the  groans 
and  torments  of  those  that  are  now  in  hell  for 
Bin,  (Luke  xiv.  24,  28,)  go  on  in  a  sinful  course 
of  life,  yea,  though  every  sin  is  also  a  step  of 
descent  down  to  that  infernal  cave  !  Oh  how 
tnie  is  that  saying  of  Solomon! — "The  heart 
of  the  sons  of  men  is  full  of  evil,  and  mad- 
ness is  in  their  heart  while  they  live,  and  after 
that  they  go  to  the  dead."  Eccles.  ix.  3.  To 
the  dead !  that  is,  to  the  dead  in  hell,  to  the 
damned  dead— the  place  to  which  those  that 
have  died  bad  men  are  gone,  and  that  those 
that  live  bad  men  are  like  to  go  to,  when  a 
little  more  sin,  like  stolen  waters,  hath  been 
imbibed  by  their  sinful  souls. 


That  which  has  made  me  publish  this  book 
is — ___ 

1.  For  that  wickedness  like  a  flood  is  like  to 
drown  our  Eng:lish_HVQrld ;  it  begins  already  to 
be  above  the  tops  of  the  mountains  ;  it  has  al- 
most swallowed  up  all ;  our  youth,  our  middle 
ao-e,  old  age,  and  all,  are  almost  carried  away 
of  this  flood.  O  debauchery,  d^ajichery, 
ij\-bnt  hiist  thou  done  in  England !  Thou  hast 
corrupted  our  young  men,  hast  made  our  old 
men  beasts ;  thou  hast  deflowered  our  A'irgins 
and  hast  made  matrons  bawds  ;  thou  hast  made 
our  earth  to  reel  to  and  fro  like  a  drunkard ;  itf 
is  in  danger  to  be  removed  like  a  cottage ;  yea, 
it  is,  because  transgression  is  so  heavy  upon  it, 
like  to  "  fall  and  rise  no  more."  Isa.  xxiv.  20. 

Oh  that  I  could  mourn  for  England,  and  for 
the  sins  that  are  committed  therein,  even 
while  I  see  that,  without  repentance,  the  men 
of  God's  wrath  are  about  to  deal  with  us,  each 
having  his  slaughtering  weajion  in  his  hand. 
Ezek.  ix.  1,  2.  Well,  I  have  written,  and  by 
God's  assistance  shall  pray  that  this  flo6d  may 
abate  in  England;  and  could  I  but  see  the 
tops  of  the  mountains  above  it,  I  should  think 
that  these  waters  were  abating. 

2.  It  is  the  duty  of  those  that  can  to  cry  out 
against  this  deadly  plague ;  yea,  to  lift  up  their 
voice  as  with  a  trumpet  against  it,  that  men 
may  be  awakened  about  it,  fly  from  it,  as  from 
that  which  is  the  greatest  of  evils.  Sin  pulled 
angels  out  of  heaven,  pulls  men  down  to  hell 
and  overthroweth  kingdoms.  Who  that  sees 
an  house  on  fire  will  not  give  the  alarm  to 
them  that  dwell  therein?  Who  that  sees  the 
land  invaded  will  not  set  the  beacons  on  a 
flame  ?  Who  that  sees  the  devils,  as  roaring 
lions,  continually  devouring  souls,  will  not 
make  an  outcry?  But,  above  all,  when  we  see 
sin,  sinful  sin,  swallowing  up  a  nation,  sinking 
of  a  nation,  and  bringing  its  inhabitants  to 
temporal,  spii-itual,  and  eternal  ruin,  shall  we 
not  cry  out  and  cry,  "They  are  drunk,  but  not 
with  wine;  they  stagger,  but  not  with  strong 
drink;"  they  are  intoxicated  with  the  deadly 
poison  of  sin,  which  will,  if  its  malignity  be 
not  by  wholesome  means  allayed,  bring  soul 
and  body,  and  estate  and  country,  and  all,  to 
ruin  and  destruction  ?     ^ C-^^^-i-wM*- 

3.  In  and  by  this  my  outcry^  Lshall  deliver 
myself  from  the  ruins  of  them  that  perish ;  for 
a  man  can  do  no  more  in  this  matter — I  mean 
as  man  in  my  capacity — than  to  detect  and 
condemn  the  wickedness,  warn  the  evil-doer 
of  the  judgment,  and  fly  therefrom  myself. 
But  oh  that  I  might  not^ioly  deliver  myself! 


LIFE  AND   DEATH  OF  Mli. 


Oil  that  many  would  hear  anJ  turn  at  this  cry 
from  sin,  that  they  may  be  secured  from  the 
death  and  judgment  that  attend  it! 


►i^n 


W]>y    I    have   handled   the  matter  in   tliia      fearful,  and  pn^- 


nutTIod  is  best  known  to  mv-Holf ;  and  why  I 

^      have  eoneealed  nj<wt  of  the  nanu's  of  the  per- 

,        Bona  whose  sins  or  punishments  I  here  and 

^r^  there  in  this  ImxjIc  make  relation  of,  is — 

ff          1.  For  tjiat  Dfitli>:r  t.lm  ^iin■^aiur,j^d^^u^QIltg 

^  I      yj^rfl  "11  'dil-i'  open ;   the  sins  of  some  were 

committed   and   the  juiigment^  executed    for 

thenj    only   iti  a  corner.     Not   to  say  that   I 

fould  not  learn  some  of  their  names,  for  could 

I,  I  should  not  have  made  them  public,  for  this 

reason : 

2.  Because  T  jvould  not  pnivukn  tliosp  of 
their  iclaliuiu-Umtiuxrvivetluim;  I  would  not 
justly  provoke  tluin  ;  and  vet,  as  I  think  I 
should,  should  I  have  entailed  tlu'ir  punish- 
ment to  their  sins,  and  both  to  their  names, 
and  so  have  turned  them  into  the  world. 

3.  Nor  would_I_lay^them  under  any  disgrace 
and  contempt,  which  would,  as  I  think,  un- 
avoidably have  happened  unto  them,  had  I 
withal  inserted  their  names. 

As  for  those  whoso  names  I  niention,  their 
crinu's  or  judgments  were  manifest— public 
almast  as  anything  of  that  nature  that  luif^ 
penelh  to  mortal  men.  Such  therefore  have 
published  their  own  shame  by  their  sin,  and 
<  lod  his  anger  by  taking  of  open  vengeance. 

As  Job  says,  "  God  has  struck  them  as 
wieketl  men  in  the  open  sight  of  others."  Job 
xxxiv.  20.  So  that  I  cannot  conceive,  since 
their  judgment  was  so  conspicuous,  that  my 
admonishing  thereof  should  turn  to  their  det- 
riment; for  the  publishing  of  these  things  are, 
so  far  as  relation  is  concerned,'  intended  for 
remenjbranees,  that  they  may  also  bethink 
themselves,  repent,  and  turn  to  (lod,  lest  the 
judgments  of  their  sins  should  prove  heredi- 
tary. For  the  God  of  heaven  hath  threatened 
to  vi.oit  the  iniiiuity  of  the  fathers  ufKin  the 
children,  if  they  hate  him,  to  the  third  and 
fourth  generation.  Kx.  xx.  5. 

Nebuciiadnez/:ir's  punishment  for  liis  pride, 
(for  he  was  for  his  sin  driven  from  his  kingly 
dignity,  and  from  among  men  too,  to  eat  griiis 
like  an  ox  and  to  company  with  the  bcastn,) 
Daniel  did  not  stick  to  tell  Ikdshazzar,  his  son, 
to  his  face  thereof,  nor  to  publish  it,  that  it 
might  be  read  and  rememlH-red  by  the  gener- 
ations to  come.  The  same  may  be  said  of 
Jud:LS  ond  Ananias,  i*te.,  for  their  sin  and 
punishment  were  known  t«i  ail  the  dwellers  at 
Jerusalem.  Acts  v.  1. 


.-IX 


485 


Nor  is  il>\a/^n  but  of  a  lU^^jipriite  impen- 
itence and  liaW»i|(rf  heart  wh.'?i  the  offspring 
or  relations  of  r*»-  ,•  bv 


pen, 
their  sin 
shall  overliM>k,  forget,  paM  by,  or  take  no  no- 
tice of  such  outgoings  of  (fod  ogainsl  them 
and  their  house.  Thus  Daniel  nggravutea 
IJelshazzar's  crime  for  that  he  hardened  his 
heart  in  pride,  though  he  knew  that  for  that 
very   sin   and    ti  .|)    his    father   was 

brought  down  fi  ..^ht  antl  made  to  be 

ttcomj.anion  for  asses.  'And  thou  his  non, 
O  Ilelsha/./ar,"  says  he,  "hast  not  humbled 
thy  lieart,  though  thou  knewest  all  UiU."  Dan. 
V.  A  homo  reproof  indeed,  but  home  is  moat 
fit  for  an  open  and  continued  transgresnion. 

Let  tluxse,  then,  that  are  the  ollspring  or  re- 
lations of  such  who  by  their  own  sin  and  tho 
dreadful  judgments  of  God  are  made  to  be- 
ccmic  a  sign,  (Deut.  xvi.  {),  ]0,)  having  been 
swept  as  dung  from  off  the  face  of  the  earth, 
beware,  lest  when  judgment  knocks  at  their 
door  for  their  sins,  as  it  did  before  at  tho  door 
of  their  progenitors,  it  falls  also  with  as  heavy 
a  stroke  as  on  them  that  went  before  them; 
lest,  I  say,  they  in  that  day,  instead  of  finding 
mercy,  find,  for  their  high,  daring  and  judg- 
ment-affronting sins,  judgment  without  n>crcy. 

To  conclude:  Let  those  that  wouhl  not  die! 
Mr.   Hadman's  death  take  heed  of  Mr.   I5nd-' 
man"s  ways,  for  his  ways  bring  to  his  cmLs; 
wickedness  will  not  deliver  him  that  Ls  given 
to  it,  though  he  should  cloak  all  with  a  pn>- 
fession  of  religion. 

If  it  was  a  transgression  of  old  for  a  man  to 
wear  a  woman's  apparel,  surely  it  Is  a  trans 
grcssion  now  for  a  sinner  to  wear  a  Christioii 
profession  for  a  cloak.  Wolves  in  nhcep's 
clothing  swarm  in  England  this  day— woIvm 
both  as  to  doctrine  and  as  to  practice  too. 
S)me  men  make  a  proA-ssion,  I  doubt  not,  on 
purpose  that  they  may  twist  themsidvcs  into  a 
trade  and  thence  into  an  estate,  yea,  and  if 
need  be,  into  an  estate  knavishly  by  the  ruin 
of  their  neighbour.  Ia'I  such  uke  hee»l,  for 
those  that  do  such  things  have  the  greater 
damnation. 

Christian,  make  thy  profession  shine  by  a 
conversation  accortling  to  the  Godpcl,  or  ebe 
thou  wilt  damnify  religion,  bring  scandal  to 
thy  brethren,  and  give  otfencc  to  tlic  cnrroica; 
and  it  would   Im;  better  that  a  '  wan 

hanged   altout   thy   neck,  nnd  >.   ao 

adorned,  was  cost  into  tltc  bultutu  ul  ibo  m*, 
than  so  to  do. 

Christian,  a  prufcMioo    according    to    tii« 


486 

Gospel  is  in  these  days  a  rare  thing;  seek, 
then,  after  it,  put  it  on,  and  keep  it  without 
spot  and  (as  becomes  thee)  white  and  clean, 
and  thou  shalt  be  a  rare  Christian. 

The  prophecy  of  the  last  time  is  that  pro- 
fessing men  (for  so  I  understand  the  text) 
ehall  be  many  of  them  base,  (2  Tim.  iii. ;)  but 
continue  thou  in  the  things  that  thou  hast 
learned,  not  of  wanton  men  nor  of  licentious 
timcB  but  of  the  word  and  doctrine  of  God— 


BUNYAN'S  COMPLETE  WORKS. 


that  is,  according  to  godliness — and  thou  shall 
walk  with  Christ  in  white. 

Now,  God  Almighty  give  his  people  grace, 
not  to  hate  or  malign  sinners,  nor  yet  to 
choose  any  of  their  ways,  but  to  keep  them 
selves  pure  from  the  blood  of  all  men,  by 
speaking  and  doing  according  to  that  name 
and  those  rules  that  they  profess  to  know  and 
love,  for  Jesus  Christ's  sake. 

JOHN  BUN  Y AN. 


LIFE  AND   DKATH   OF   Mil  1!AI)MAN. 


>* 


W'lMinan.  Gootl-nidrrow,  my  g(Mi<I  noigli- 
bour,  Mr.  Attentive;  whither  are  you  walking 
BO  early  this  morning?  Methinlct  you  look  as 
if  you  were  coneerneil  nbuut  something  more 
than  onlinary.  Have  you  lost  any  of  your 
cattle,  or  what  is  the  matter? 

Altrntirr.  t»<M)d  sir,  good-morrow  to  you.  I 
liave  not  as  yet  lost  aught,  but  yet  you  give  a 
right  guess  of  mc,  for  I  am,  as  you  say,  con- 
cerned in  my  heart,  but  it  is  because  of  tlic 
badm-ss  of  the  times.  And,  sir,  you,  as  all 
our  neighbours  know,  are  a  very  observing 
man;  pray,  therefore,  what  do  you  think  of 
them? 

]\'Urman.  Why,  I  think,  as  you  say — to  wit, 
that  they  are  bad  times,  and  bad  they  will  be 
until  men  are  better,  for  they  are  bad  men 
that  make  bad  times ;  if  men  therefore  should 
mend,  so  wouM  the  times.  It  is  a  lolly  to  look 
fur  goo<l  days  »o  long  as  sin  is  so  high  and 
those  that  study  its  nourishment  so  many, 
(ioil  bring  it  down,  and  those  that  nourish 
it  to  repentance,  and  then,  my  good  Dcigh- 
bour,  you  will  be  concerne<l  not  as  you  arc 
now.  Now  you  are  concernetl  because  times 
are  eo  bad,  but  then  you  will  be  »o  because 
tinies  are  so  goo<l ;  now  you  are  concerned  so 
as  to  be  perplexed,  but  then  you  will  be  con- 
cernetl so  as  to  lift  up  your  voice  with  shout- 
ing ;  for  I  dare  say,  could  you  ace  such  days, 
they  would  make  you  shout. 

AUrntirf.  Ay,  so  they  would  ;  such  timc«  I 
have  longe<l  for,  siu-h  times  I  have  praye<l  for, 
but  I  fear  they  will  be  worse  belore  they  be 
iK'tter. 

Wtjmitnn.  Make  no  conclusion,  man,  for  ITo 
hat  hath  the  hearts  of  men  in  his  hand  can 
change  them  from  worse  to  belter,  and  so  bad 
limes  into  poo<l.  JJikI  givi-s  long  life  to  theni 
that  are  gowl,  and  esjK'cially  to  ihottc  of  them 
that  are  capable  of  doing  him  service  in  the 
world.  The  ornament  and  beauty  of  this 
lower  world,  next  to  (iod  and  his  wonders,  arc 
the  men  that  spangle  and  shine  in  godlinc*. 


t 


Now  !LH  Mr.  Wisenum  said    this  ho  gate  •!  '  g^ 
reat  sigh.  I    \ 

Atiatthr.  Amen,  amen  !  Hut  why,  gf^xl  sir, 
do  you  sigh  so  deeply?  Is  it  for  aught  elM 
than  that  for  the  which,  as  you  have  jwrccived, 
I  myself  am  concerned? 

WiM-man.  I  am  concernnl  with  you  for  the 
badness  of  the  times,  but  that  was  not  the 
cause  of  that  sigh,  of  which,  I  see,  y<»u  take 
notice.  I  sigheil  at  the  remembrance  (»f  the 
death  of  that  man  f(»r  whom  the  bell  tolled  at 
our  town  yesterday. 

Allnitivf.  Why,  I  trow  .Mr.  (loodmaii,  your 
neighbour,  is  not  dead?  Indee»l,  I  did  hear 
that  he  had  been  sick. 

WiBcman.  No,  no,  it  is  not  he.  Had  it  been 
he,  I  could  not  but  have  been  coneerneil,  but 
yet  not  as  I  am  concernetl  now.  If  he  had 
died,  1  should  only  have  been  conr^'riutl  that 
the  world  had  lost  a  light,  but  the  man  that  I 
am  concerned  for  now  was  one  that  never  waa 
gootl ;  therefore  such  a  one  who  is  not  dead 
only,  but  damned.  He  died  that  he  might 
die,  he  went  from  life  to  death,  and  then  from 
death  to  death,  fn»m  death  natural  to  death 
eternal.  [yVnd  as  he  spake  this  the  water  sttXMl 
in  his  eyes.l_  v^^jnaa.  .^ 

vl//f;i/irr.  Indee<l  to  go  from  a  deathbctl  to 
bell  is  a  fearful  thing  to  think  on.  Hut,  good 
neighbour  Wiseman,  be  pleasetl  to  tell  me 
who  this  man  was,  and  why  you  conclude  him 
Ml  terrible  in  his  death. 

Witrman,  Well,  if  you  can  stay,  I  will  tell 
you  who  he  was  and  why  I  conclude  thus  con- 
cerning him. 

Atlciitirc.  My  leisure  will  admit  mc  to  stay, 
and  I  am  willing  to  hear  you  out.     And   I  )    1 
pniy  (Sod  your  cli-K-ourse  may  take  hold  on  mjr 
'  heart,  that  I  may  Ix-  iMtt.nd  th.  r.  i.v. 
\r  S»  they  agree«l  to  sit  li.iwn   i;  Trr,    »** 

I  [Then  Mr.  Wiseman  pr>H««iii»l  a-  .     -^ 

'        W'itrman.  The  man  that  1  mean  w  one  Mr. 
Iladman  ;   he  has  livetl   in  our  town  a  gmU 
I  while,  and  now,  as  I  said,  he  ia  dead.     Ikil  thi 

4A7 


488 


BUNYAN'S  COMPLETE  WORKS. 


reason  of  my  being  concerned  at  his  death  is 
not  for  that  he  waa  at  all  related  to  me,  or  for 
that  any  good  conditions  died  with  him,  for  he 
was  far'  from  them,  but  for  that,  as  I  greatly 
fear,  he  hath,  as  was  hinted  before,  died  two 
dcatlis  at  once. 

AHentive.  I  perceive  what  you  mean  by  two 
deaths  at  once;  and  to_ speak  truth  it  is  a  fear- 
ful thing  thus  to  have  ground  to  think  of  any; 
for  although  the  death  of  the  ungodly  and  sin- 
ners is  laid  to  heart  but  of  few,  yet  to  die  in 
such  a  state  is  more  dreadful  and  fearful  than 
any  man  can  imagine.  Indeed,  if  a  man  had 
no  soiil,  if  his  state  was  not  truly  immortal, 
tlie  matter  would  not  be  so  much  ;  but  for  a 
man  to  be  so  disposed  of  by  his  Maker  as  to  be 
appointed  a  sensible  being  for  ever,  and  for 
him  to  fall  into  the  hands  of  avenging  justice, 
that  will  be  always,  to  the  utmost  extremity 
that  his  sin  deserveth,  punishing  of  him  in  the 
dismal  dungeon  of  hell,  this  must  needs  be 
unutterably  sad  and  lamentable. 

Wiieman.  There  is  no  man,  I  think,  that  is 
sensible  of  the  worth  of  one  soul  but  must, 
when  he  hears  of  the  death  of  unconverted 
men,  be  stricken  with  sorrow  and  grief,  be- 
cause, as  you  said  well,  that  man's  state  is  such 
that  he  has  a  sensible  being  for  ever.  For  it 
is  sense  that  makes  punishment  heavy.  But 
yet  sense  is  not  all  that  the  damned  have ;  they 
have  sense  and  reason  too ;  so  then,  as  sense 
receiveth  punishment  with  sorrow,  because  it 
feels  and  bleeds  under  the  same,  so  by  reason, 
and  the  exercise  thereof  in  the  midst  of  tor- 
ment, all  present  affliction  is  aggravated,  and 
that  three  manner  of  ways : 

1.  Ileason  will  consider  thus  with  himself: 
For  what  am  I  thus  tormented?  And  will 
easily  find  it  is  for  nothing  but  that  base  and 
filthy  thing,  sin ;  and  now  will  vexation  be 
mixed  with  punishment,  and  that  will  greatly 
heighten  the  affliction. 

2.  Rciuion  will  consider  thus  with  himself: 
How  long  must  this  be  my  state?  And  will 
soon  return  to  himself  this  answer:  This  must 
be  my  state  for  ever  and  ever.  Now  this  will 
gieatly  increase  the  torment. 

3.  Reitson  will  consider  thus  with  himself: 
What  have  I  lost  more  than  present  ease  and 
quiet  by  my  sins  that  I  have  committed?  And 
will  quickly  return  himself  this  answer:  I  have 
lost  communion  with  God,  Christ,  saints  and 
angels,  and  a  share  in  heaven  and  eternal  life. 
And  this  also  must  needs  greatly  add  to  the 
misery  of  poor  damned  souls.  And  this  is  the 
case  of  Mr.  Badman. 


Atteniive.  I  feel  my  heart  even  shake  at  the 
thoughts  of  coming  into  such  a  state.  Hell ! 
who  knows  that  is  yet  alive  what  the  torments 
of  hell  are  ?  This  word  hell  gives  a  very  dread- 
ful sound. 

Wiseman.  Ay,  so  it  does  in  the  ears  of  him 
that  has  a  tender  conscience.  But  if,  as  you 
say,  and  that  truly,  the  very  name  of  hell  Ls  so 
dreadful,  what  is  the  place  itself,  and  what  are 
the  punishments  that  are  there  inflicted,  and 
that  without  the  least  intermission,  upon  the 
souls  of  damned  men  for  ever  and  ever ! 

Attentive.  Well,  but  passing  this,  7ny  leisure 
will  permit  me  to  stay,  and  therefore  pray  tell 
me  what  it  is  that  makes  you  think  that  Mr. 
Badman  is  gone  to  hell  ? 

Wisemaji.  I  will  tell  you.  But  first,  do  you 
know  which  of  the  Badmans  I  mean  ? 

Attentive.  Why,  was  there  more  of  them 
than  one  ? 

Wise?na}i.  Oh  yes,  a  great  many,  both  broth- 
ers and  sisters,  and  yet  all  of  them  the  chil- 
dren of  godly  parents — the  more,  a  great  deal, 
is  the  pity. 

Attentive.  Which  of  them,  therefore,  was  it 
that  died? 

Wisetnan.  The  eldest,  old  in  years  and  old 
in  sin ;  but  the  sinner  that  dies  an  hundred 
years  old  shall  be  accursed. 

Attentive.  Well,  but  what  makes  you  think 
he  is  gone  to  hell? 

Wiseman.  His  wicked  life  and  fearful  death, 
especially  since  the  manner  of  his  death  was 
so  corresponding  with  his  life. 

Attentive.  Pray  let  me  know  the  manner  of 
his  death  \i  yourself  did  perfectly  know  it. 

Wiseman.  I  was  there  when  he  died,  but  1 
desire  not  to  see  another  such  man,  while  I 
live,  die  in  such  sort  as  he  did. 

Attentive.  Pray  therefore  let  me  hear  it. 

Wiseman.  You  say  you  have  leisure  and  can  • 
stay,  and  therefore,  if  you  please,  we  will  dis- 
course even  orderly  of  him.  First,  we  will 
begin  with  his  life,  and  then  proceed  to  his 
death,  because  a  relation  of  the  first  may  the 
more  affect  you  when  you  shall  hear  of  the 
second. 

Attentive.  Did  you  then  so  well  know  his 
life? 

Wiseman.  I  knew  him  of  a  child.  I  was  a 
man  when  he  was  but  a  boy ;  and  I  made  a 
special  observation  of  him  from  first  to  last. 

Attentive.  Pray  then  let  me  hear  from  you 
an  account  of  his  life,  but  be  as  brief  as  you 
can,  for  I  long  to  hear  of  the  manner  of  his 
death. 


LIFE  AM)   DEATH  OF  MR.  LAl'MAX. 


489 


Wiseman.  I  will  endeavour  to  answer  your 
dcdircsi;  ami  fir.>t,  I  will  tell  you  that  JVnm  u 
chiUl  ho  w:ls  vt-ry  lia<l :  his  very  beginnin-,'  wiw 
omiiioiH,  and  presaj^ed  that.no  goiMl  end  wa.s 
in  likelihood  to  follow  thereupon.  There  were 
several  a'hia  that  he  vein  given  to  when  ho  was 
but  a  little  one,  that  manifested  liim  to  be 
notoriouslyinfected  with  original  eorruption  ; 
for  I  dare  wiy  he  leariK«l  none  of  them  of  hia 
father  and  mother,  nor  was  he  admitted  to  go 
mueh  abroad  among  other  eiiildren  that  were 
vile,  to  learn  to  tsin  of  them  ;  nay,  contrariwise, 
If  at  any  times  he  did  got  abroad  amongst 
oiher>»,  he  would  be  as  the  inventor  of  bad 
words  and  an  example  in  bad  aetions.  To 
them  all  he  used  to  be,  as  we  say,  the  ring- 
leader antl  ma.ster  sinner  from  a  ehild. 

AtUntive.  This  w;us  a  bad  beginning  indeed, 
and  did  demonstrate  that  he  wius,  as  you  say, 
polluteil,  very  much  polluted,  with  origina] 
corruption.  For,  to  speak  my  mind  freely,  I 
do  eonfess  that  it  is  mine  opini(m  that  children 
come  polluted  with  sin  into  the  worlil,  and 
that  ofttimes  the  sins  of  their  youth,  especially 
while  they  arc  ven.-  young,  are  rather  by  vir- 
tue of  indwelling  sin  than  by  exivmples  that 
are  set  before  them  by  others;  not  but  that 
tliey  learn  to  sin  by  example  too,  but  example 
is  not  the  root,  but  rather  the  temptation  to 
wickedness.  The  rtx>t  is  .-.jn  witiiin;  for  from 
within,  out  of  the  heart  of  man,  proceedeth  sm. 

\yiM:man.  I  am  glad  to  hear  that  you  are 
of  this  opinion,  and  to  confirm  what  you  have 
Miid  by  a  few  hints  from  the  word :  Man  in 
his  birth  is  compared  to  an  ass  (an  unclean 
beast)  and  to  a  wretched  infant  in  its  blood; 
besides,  all  the  first-born  of  oUl  that  were  of- 
fered unto  the  Lord  were  to  be  redeemed  at 
the  age  of  a  mouth,  and  that  w.'is  lx>fore  they 
were  sinners  by  imitation.  The  Scripture  also 
alUmieth  tliat  by  the  sin  of  one  judgment  came 
u|M)n  all ;  and  renders  this  rco-son,  "  for  that 
all  have  sinned  ; "  nor  is  that  objection  worth  a 
n»h,  that  Christ  by  his  death  luis  taken  away 
original  sin.  First,  IJecau.se  it  is  scripture  less. 
Secondly,  Because  it  makes  them  incapable  of 
salvation  by  Christ,  for  dodo  but  thotte  that  id 
their  own  persons  arc  sinners  are  to  have  sal- 
vation by  him.  Many  other  things  might  be 
added,  but  between  j>ers<nis  so  well  agreetl  as 
you  and  I  are  these  may  suffice  at  pn-scnt ;  but 
when  an  antagonLst  comes  to  deal  with  us  alxiut 
this  matter,  then  we  have  for  him  often  other 
strong  argumont«  if  he  be  an  autogoniBt  worth 
the  taking  notice  of. 

Attoitivt.  But,  as  was  hinted  before,  he  used 


to  be  ringleading  sinner  or  the  nia>tir  uf  mi«- 
cliii'f  among  other  eiiildren,  vrt  llit-M-  are  but 
generals;  pray  therefore  tdl  me  in  particulai 
what  were  tin-  sins  of  ^jn  i  liildli. >< kI  ? 

iriV«»/i<r/i.  I  will  so.  When  he  was  but  a 
child  he  was  so  atldieti>d  \o  Iving  that  his  pa- 
rents scarce  knew  when  to  believe  he  spake 
true;  yea,  he  would  invent,  tell,  and  stand  to 
the  lies  that  he  invente<l  ami  told,  and  that 
with  sucli  an  audacious  face  that  one  mi^ht 
even  read  in  his  very  countenance  the  symp- 
toms of  an  hard  and  desiHTute  heart  tliis 
way. 

Attentive.  This  was  an  ill  l»eginning  indeed, 
and  argueth  that  he  began  to  hanlen  himself 
in  sin  betimes.  For  a  lie  cannot  be  knowingly 
told  and  stoinl  in  (and  I  perceive  that  this  was 
his  manner  of  way  in  lying)  but  he  must,  as  it 
were,  force  his  own  heart  unto  it.  Yea,  he 
must  make  his  heart  hard  and  lx>ld  to  do  it ; 
yea,  he  must  be  arrived  to  an  excee«ling  pitch 
of  wickedness  thus  to  do,  since  all  this  he  did 
against  tli.1t  good  education  that  before  you 
seemed  to  hint  he  had  from  his  father  and 
mother. 

Wiseman.  The  want  of  a  good  education,  as 
you  have  intimated,  is  many  times  a  cause  why 
children  do  so  easily  so  soon  become  bad,  es- 
pecially when  there  is  not  only  a  want  of  that, 
but  bad  examples  enough,  a>«,  the  more  is  the 
pity,  there  is  in  many  families;  by  virtue  of 
which  p(K)r  children  are  trainetl  up  in  sin  and 
nursed  theiFein  for  the  tlevil  and  lull.  But  it 
was  otherwise  with  Mr.  Iktdman,  for  to  my 
knowledge  this  his  way  of  lying  was  a  great 
grief  to  his  parents,  for  their  hearts  were  much 
dejected  at  this  beginning  of  their  son;  nor 
did  there  want  coun.sel  and  correction  fn»a» 
them  to  him  if  that  would  have  made  him 
better.  He  wantc<l  not  to  be  told  in  my  hear- 
ing, and  that  over  and  over  and  over,  "  That 
all  liars  should  have  their  part  in  the  lake  that 
burns  with  fire  and  brimstone,"  and  that  who- 
soever loyeth  and  maketh  a  lie  should  not  have 
any  part  in  the  new  and  heavenly  Jerusjilcm; 
but  all  availed  nothing  with  him.  When  a 
fit  or  an  occasion  to  lie  came  U|>on  him,  he  ' 
would  invent,  tell,  and  stand  to  his  lie  as  stead- 
fastly as  if  it  had  been  the  biggest  of  (rutha 
that  he  told,  and  that  with  •'       "       '  -if 

his  heart  and  face  that  it  *• 

who  nto4xI   by  a  won<ler.  he 

would  do  when  under  tin-  r  "n, 

which  is  ap(K>inted  by  CJod  for  |  arenui  to  ttse, 
that  thereby  U>cy  might  k-- ;•  »' ■  '  <l'lldr«« 
from  bell. 


490 


BUNYAN'S  COMPLETE   WORKS. 


Attentive.  Truly  it  was,  as  I  said,  a  bad  be- 
ginning, hti  Rerved  the  devil  betimes ;  yea,  he 
became  nurse  to  one  of  his  brats,  for  a  spirit 
of  lying  is  the  devil's  brat;  "For  he  is  a  liar, 
and  the  father  of  it." 

Wiseman.  Ritrht!  he  is  the  father  of  it  in- 
deed. A  lie  is  begot  by  the  devil  as  the  father, 
and  is  brought  forth  by  the  wicked  heart  as  the 
*"  mother ;  wherefore  another  Scripture  also  saith, 
"  Why  hath  Satan  filled  thy  heart  to  lie?"  &c. 
Yea,  he  calleth  the  heart  that  is  big  with  a  lie 
an  heart  that  hath  conceived— that  is,  by  the 
devil.  "  Why  hast  thou  conceived  this  thing 
in  thy  heart?  Thou  hast  not  lied  unto  men, 
but  unto  God."  True,  his  lie  was  a  lie  of  the 
highest  nature,  but  every  lie  hath  the  same 
father  and  mother  as  had  the  lie  last  spoken 
of;  "  For  be  is  a  liar,  and  the  father  of  it." 
A  lie,  then,  is  a  brat  of  hell,  and  it  cannot  be 
in  the  heart  before  the  person  has  committed 
a  kind  of  spiritual  adultery  with  the  devil. 
That  soul,  therefore,  that  tel!eth  a  known  lie 
haa  lain  with  and  conceived  it  by  lying  with 
the  devil,  the  only  father  of  lies.  For  a  lie 
has  only  one  father  and  mother,  the  devil  and 
the  heart.  No  marvel,  therefore,  if  the  hearts 
that  hatch  and  bring  forth  lies  be  so  much  of 
complexion  with  the  devil.  Yea,  no  marvel 
though  God  and  Christ  have  so  bent  their  word 
against  liars ;  a  liar  is  wedded  to  the  devil  him- 
aelf. 

Attentive.  It  seems  a  marvellous  thing  in 
mine  eyes  that  since  a  lie  is  the  offspring  of 
the  devil,  and  since  a  lie  brings  the  soul  to  the 
very  den  of  devils — to  wit,  the  dark  dungeon 
of  hell— that  men  should  be  so  desperately 
wicked  as  to  accustom  themselves  to  so  hor- 
rible a  thing. 

Wiseman.  It  seems  also  marvellous  to  me, 
especially  when  I  observe  for  how  little  a  mat- 
ter some  men  will  study,  contrive,  make,  and 
tell  a  lie.  You  shall  have  some  that  will  lie 
it  over  and  over,  and  that  for  a  penny  profit; 
yea,  lie,  and  stand  in  it,  although  they  know 
r  that  they  lie ;  yea,  you  shall  have  some  men 
that  will  not  stick  to  tell  lie  after  lie,  though 
themtielves  get  nothing  thereby.  They  will 
tell  lies  in  their  ordinary  discourse  with  their 
neighbours ;  also  their  news,  their  jests,  and 
their  tales  mwt  needs  be  adorned  with  lies,  or 
else  they  seem  to  bear  no  good  sound  to  the^ 
ear,  nor  show  much  to  the  fancy  of  him  to 
whom  they  are  told.  But,  alas!  what  will 
these  liars  do  when  for  their  lies  they  shall  be 
tumbled  down  into  hell,  to  that  devil  .that  did 
beget  those  lies  in  their  heart,  and  so  be  tor- 


mented by  fire  and  brimstone  with  him,  and 
that  for  ever  and  ever,  for  their  lies? 

Attentive.  Can  you  not  give  one  some  ex- 
amples of  God's  judgments  upon  liars,  that 
one  may  tell  them  to  liars  when  one  hears 
them  lie,  if  perhaps  they  may  by  the  hearing 
thereof  be  made  afraid  and  ashamed  to  lie? 

Wiseman.  Examples!  Why,  Ananias  and 
his  wife  are  examples  enough  to  put  a  stop, 
one  would  think,  to  a  spirit  addicted  thereto, 
for  they  both  were  stricken  down  dead  for  tell- 
ing a  lie,  and  that  by  God  himself,  in  the  midst 
of  a  company  of  people.  But  if  God's  threat- 
ening of  liars  with  hell-fire  and  with  the  loss 
of  the  kingdom  of  heaven  will  not  prevail 
with  them  to  leave  ofi"  to  lie  and  make  lies,  it 
cannot  be  imagined  that  a  relation  of  tem})oral 
judgments  that  have  swept  liars  out  of  the 
world  heretofore  should  do  it.  Now,  as  I  said, 
this  lying  was  one  of  the  first  sins  that  Mr. 
Badman  Avas  addicted  to,  and  he  could  make 
them  and  tell  them  fearfully. 

Attentive.  I  am  sorry  to  hear  this  of  him, 
and  so  much  the  more  because,  as  I  fear,  this 
sin  did  not  reign  in  him  alone ;  for  usually  one 
that  is  accustomed  to  lying  is  also  accustomed 
to  other  evils  besides;  and  if  it  were  not  so 
also  with  Mr,  Badman,  it  would  indeed  be  a 
wonder. 

Wiseman.  You  say  true:  the  liar  is  a  cap- 
tive slave  of  more  than  the  spirit  of  lying; 
and  therefore  this  Mr.  Badman,  as  he  was  a 
liar  from  a  child,  so  he  was  also  ^ucli  given 
to  pilfer  and  steal ;  so  that  what  he  could,  as 
we  say,  handsomely  lay  his  hands  on,  that  was 
counted  his  own,  whether  they  were  the  things 
of  his  fellow-children,  or  if  he  could  lay  hold 
of  any  thing  at  a  neighbour's  house  he  would 
take  it  away;  you  must  understand  me  of 
trifles,  for,  being  yet  but  a  child,  he  attempted 
no  great  matter,  especially  at  first.  But  yet  as 
lie  grew  up  in  strength  and  ripeness  of  wit,  so 
lie  attempted  to  pilfer  and  steal  things  still  of 
more  value  than  at  first.  He  took  at  last  great 
pleasure  in  robbing  of  gardens  and  orchards, 
and  as  he  grew  up  to  steal  jaullen  from  the 
neighbourhood;  yea,  what  was  his  father's 
could  not  escape  his  fingers ;  all  was  fish  that 
came  to  his  net,  so  hardened  at  last  was  he  in 
this  mischief  also. 

Attentive.  You  make  me  wonder  more  and 
more.  What!  play  the  thief  too!  What! 
play  the  thief  so  soon!  He  could  not  but 
know,  though  he  was  but  a  child,  that  what  he 
took  from  others  was  none  of  his  own.  Be- 
sides, if  his  father  was  a  good  man,  as  vou  sav, 


LTFE  AND  DEATH  OF  3/iJ.  BADMAy. 


-101 


it  could  not  be  but  he  muist  also  hear  from  him 
that  to  steal  was  to  transjrresd  the  law  of  (lot!, 
and  so  to  run  the  hazard  of  eternal  damnation. 

IVUnitan.  His  father  waa  not  wanting  to  use 
the  means  to  reclaim  him,  often  urging,  as  I 
have  been  told,  that  saying  in  the  law  of 
Mfwes,  "Thou  shalt  not  steal;"  and  also  that, 
"  That  is  the  cur)<e  that  gocth  forth  over  the  face 
of  the  whole  earth,  for  every  one  that  stealeth 
shall  be  cut  off,"  &c.  The  light  of  nature  also, 
(liough  he  wa.4  little,  must  needs  show  him 
that  what  he  took  from  others  was  not  his  own, 
and  that  he  would  not  willingly  have  been 
served  so  himself.  iJut  all  wjw  to  no  purpose; 
let  father  and  conscience  siiy  what  they  would 
to  him,  he  would  go  on,  he  was  resolved  to  go 
on,  in  his  wicktHhu>ss. 

Attentive.  But  his  father  would,  a.s  you  inti- 
mate, sometimes  rebuke  him  for  his  wicked- 
ne!<s;  pniy  how  would  he  carry  it  then? 

M'ifeman.  Howl  why,  like  a  thief  that  is 
found.  He  would  stand  gloating  and  hanging 
down  his  head  in  a  sullen,  pouching  manner, 
(a  Uxly  might  read,  as  we  used  to  say,  the  pic- 
ture of  ill  luck  in  his  face,)  and  when  his 
father  did  demand  his  answer  to  such  ques- 
tion concerning  his  villainy,  he  would  grum- 
ble and  mutter  at  him,  and  that  should  be  all 
that  he  could  get. 

Attendee.  But  you  said  that  he  would  ab«o 
rob  his  father;  mcthinks  that  wa^  an  unnatural 
thing. 

WUeman.  Xatural  or  unnatural,  all  is  one  to 
a  thief.  Ilesidos,  you  must  think  that  he  had 
likewise  companions  to  whom  he  wils,  for  the 
wickednejvs  that  he  kiw  in  them,  more  firmly 
knit  than  either  to  father  or  mother.  Yea, 
and  what  h.id  he  caretl  if  father  and  mother 
had  died  of  grief  for  him?  Their  death  would 
have  been,  as  he  would  have  counted,  great 
release  and  lil)orty  to  him;  for  the  truth  is, 
they  and  their  counsel  wa.s  his  Inindage;  yea, 
and  if  I  forget  not,  I  have  heard  some  say 
that  when  he  wius  at  times  among  his  com- 
panions he  would  greatly  rejoice  to  think  that 
his  parents  were  old  and  could  not  live  long, 
and  then,  quoth  he,  I  shall  be  mine  own  man, 
to  do  what  I  list  without  their  control. 

Attentive.  Then  it  seems  he  counted  that 
robbing  of  his  parents  wits  no  crime? 

Witeinan.  None  at  all;  and  therefore  he  fell 
directly  under  that  sentence,  "Whoso  robbcth 
his  father  or  his  mother,  and  saith  it  is  no 
transgression,  the  same  is  the  companion  of  a 
destroyer."  .\n<l  for  that  he  set  so  light  by 
tbeo)  as  to  their  ]>crsons  and  couom^U,  it  was  a 


sign  that  at  present  ho  was  of  a  ver)*  abom- 
inable  spirit,  and  that  some  judgment  awaited 
to  take  hold  of  him  in  time  to  come. 

Attentive.  But  can  you  imagine  what  it  xv;i3 — 
I  mean,  in  his  coneeit,  (f«»r  I  H{>eak  not  now  of 
the  suggestions  of  Satan,  by  which  douhtUtiS 
he  wxs  put  on  to  do  tlu-se  things,)— I  say,  whal 
it  should  be  in  his  conceit  that  should  n.aka 
him  think  that  this  his  manner  of  pilfering  and 
stealing  wius  no  great  matter? 

Wiacman.  It  was  for  that  the  things  that  ht 
stole  were  small:  to  rob  orchards  and  gar- 
dens, and  to  .stial  pullen  and  the  like,  tht?H«  he 
counted  tricks  «if  youth,  nor  would  he  be  lieat 
out  of  it  by  all  that  his  friends  couhl  say. 
They  would  tell  him  that  he  must  not  covet  or 
desire  (and  yet  to  desire  is  less  than  to  take) 
even  any  thing,  the  le.ist  thing,  that  was  his 
neighliour's,  and  that  if  he  did  it  would  l>e  % 
transgression  of  the  law;  but  all  w.xs  one  to 
him;  what  through  the  wicked  talk  of  hit 
companions  and  the  delusion  of  his  own  cor- 
rupt heart,  he  would  go  on  in  his  iiitfcring 
course,  and  where  he  thought  himself  secure 
would  talk  of  and  laugh  at  it  when  he  had 
domjr-,  V* 

{pST"' Attentive.  Well,  I  heard  a  man  once,  .«  f 
when  he  w;ls  upon  the  ladder  with  a  rope  about 
his  neck,  confess  (when  ready  to  be  turnt-il 
by  the  hangman)  that  that  which  had  brought 
him  to  that  end  was  his  accustoming  of  him- 
self, when  young,  to  pilfer  and  steal  small 
things.  To  my  best  remembrance  he  told  ua 
that  he  began  the  trade  of  a  thief  by  stealing 
of  pins  and  of  points;  and  therefore  did  fore- 
warn all  the  youth  that  then  were  gathered 
together  to  see  hin>  die  to  take  heed  of  begin- 
ning, though  but  with  little  sins,  becau.He  by 
timpering  at  first  with  little  ones  way  is  made 
for  the  commission  of  bigger. 

Wiieinan.  Since  you  are  entere<l  upon  storioii,  \ 
I  aNo  will  tell  you  one;  the  whirh^  tluiu^bl^  \ 
h(.  .tnuyct  myiimimr 

Id.  •  tiiiig  one  old  Tod, 

that  W.1S  hanged  atK>ut  twenty  years  ago  or 
more  at  Hertfortl  for  being  a  thief.    XllCLfilcry 

is  tliia: 

At  a  summer  a.*»i/.«'«  holden   at   Hertford, 
while  tlio  jtidj^"'  w :!•»  "ittintr  upon   the  iM-nch 
conu-si  t' 
green  sii' 

his  bottom  open,  and  ail  on  :. 
if  he  had  run  for  his  life;  ;i.. 
he  spake  aloud  as  follows.     My  loH,  said  he 
her«»  is  the  veri»>jtt  rogue  that  brr.nlhes  upoa 
the  face  of  the  earth.     I  hare  Uvn  a  liiirf 


\J 


ofT      VT 


y 

V 

in' 


492 


BUNYAN'S  COMPLETE  WORKS. 


from  a  child ;  when  I  was  but  a  little  one  I 
gave  myself  to  rob  orchards  and  to  do  other 
such  like  wicked  things  and  I  have  continued 
a  thief  ever  since.     My  lord,  there  has  not 

en  a  robbery  committed  these  many  years, 

ithin  so  many  miles  of  this  place,  but  I  have 
either  been  at  it  or  privy  to  it. 

The  judge  thought  this  fellow  was  mad,  but 

aftei  eoiiic  conference  with  some  of  the  justices 

they  agreed  to  indict  him ;  and  so  they  did  of 

everal    felonious    actions,   to    all  which    he 

tartilv  :onfes3ed_guiIty.  and  so  was  hanged 

ith  his  wife  at  the  same  time.   // 

Attentive.  This  is  a  remarkable  story  indeed, 
and  you  think  it  is  a  true  one? 

Wmman.  It  is  not  only  remarkable,  but  pat 
to  our  purpose.  This  thief,  like  Mr.  Badman, 
began  his  trade  betimes;  he  began,  too,  where 
Mr.  Badman  began,  even  at  robbing  of  orchards 
and  other  such  things,  which  brought  him,  as 
you  may  perceive,  from  sin  to  sin,  till  at  last  it 
brought  him  to  the  public  shame  of  sin,  which 
ie  the  gallows. 

As  for  the  truth  of  this  story,  the  relater 
told  me  that  he  was  at  the  same  time  himself 
in  the  court,  and  stood  within  less  than  tw;p 
yard:^  of  old  Tod  when  he  heard  him  aloud  to 
ntter  tlie  words. 

Attentive.  These  two  sins  of  lying  and  steal- 
ing were  a  bad  sign  of  an  evil  end. 

Wiseman.  So  they  were ;  and  yet  Mr.  Bad- 
man  came  not  to  his  end  like  old  Tod,  though 
I  fear  to  as  bad,  nay,  worse  than  was  that 
death  of  the  gallows,  though  less  discerned  by 
spectators ;  but  more  of  that  by  and  by.  But 
you  talk  of  these  two  sins  as  if  these  were  all 
that  Mr.  Badman  was  addicted  to  in  his  youth. 
Alas,  alas !  he  swarmed  with  sins,  even  as  a 
beggar  does  with  vermin,  and  that  when  he 
wa.s  a  boy. 

Attentive.  Why,  what  other  sins  was  he 
addicted  to — I  mean  while  he  was  but  a 
child? 

Wiseman.  You  need  not  ask  to  what  other 
wins  was  he,  but  to  what  other  sins  was  he  not, 
addicted — that  is,  of  such  as  suited  with  his 
age;  for  a  man  may  safely  say  that  nothing 
that  was  vile  came  amiss  to  him  if  he  was  but 
capable  to  do  it.  Indeed,  some  sins  there  be 
that  cliildliood  knows  not  how  to  be  tampering 
,  Tith  ;  but  I  speak  of  sins  that  he  was  capable 
jof  committing,  of  which  I  will  nominate  two 
lor  three  more. 

And,  firek-fle  could  not  endure  the  Lord's 
dayjiiicauae^ltheholincss  that  did  attend  it; 
the  beginning  of  that  day  was  to  him  as  if  he 


•was  going  to  prison,  (except  he  could  get  out  , 
from  his  father  and  mother,  and  lurk  in  by-  jT 
holes  among  his  companions  until  holy  duties 
were  over.)  Eeading  the  Scriptures,  hearing 
sermons,  godly  conference,  repeating  of  ser- 
mons and  prayer  were  things  that  he  could  not 
away  with ;  therefore,  if  his  father  on  such 
days  (as  often  he  did,  though  sometimes  not- 
withstanding his  diligence  he  would  be  sure  to 
give  him  the  slip)  did  keep  him  strictly  to  the 
observation  of  the  day,  he  would  plainly  shov? 
by  all  carriages  that  he  was  highly  discontent 
therewith ;  he  would  sleep  at  duties,  would 
talk  vainly  with  his  brothers,  and,  as  it  were, 
think  every  godly  opportunity  seven  times  as 
long  as  it  was,  grudging  till  it  was  over. 

Attentive.  This  his  abhorring  of  that  day  was 
not,  I  think,  for  the  sake  of  the  day  itself,  for 
as  it  is  a  day  it  is  nothing  else  but  as  other 
days  of  the  week ;  but  I  suppose  that  the  rea- 
son of  his  loathing  of  it  was  for  that  God  hath 
put  sanctity  and  holiness  upon  it,  also  because 
it  is  the  day  above  all  the  days  of  the  week 
that  ought  to  be  spent  in  holy  devotion,  in  re- 
membrance of  our  Lord's  resurrection  from 
the  dead.' 

Wiseman.  Yes,  it  was  therefore  that  he  was 
such  an  enemy  to  it,  even  because  more  re- 
straint was  laid  upon  him  on  that  day  from  his 
own  ways  than  were  possible  should  be  laid 
upon  him  on  all  others. 

Attentive.  Doth  not  God,  by  instituting  of  a 
day  unto  holy  duties,  make  great  proof  how  the 
hearts  and  inclinations  of  poor  people  do  stand 
to  holiness  of  heart  and  a  conversation  in  holy 
duties  ? 

Wiseman.  Yes,  doubtless ;  and  a  man  shall 
show  his  heart  and  his  life,  what  they  are,  more 
by  one  Lord's  day  than  by  all  the  days  of  the  ■ 
week  besides ;  and  the  reason  is,  because  on  the 
Lord's  day  there  is  a  special  restraint  laid  upon 
man,  as  to  thoughts  and  life,  more  than  upon 
other  days  of  the  week  besides.  AlsO;  men 
are  enjoined  on  that  day  to  a  stricter  iDcrform- 
ance  of  holy  duties,  and  restraint  of  worldly 
business,  than  upon  other  days  they  are; 
wherefore,  if  their  hearts  incline  not  naturally 
to  good,  now  they  will  show  it,  now  they  will 
appear  what  they  are.  The  Lord's  day  is  a  " 
kind  of  an  emblem  of  the  heavenly  Sabbath 
above,  and  it  makes  manifest  how  the  lieart 
stands  to  the  perpetuity  of  holiness,  more  than 
to  be  found  in  a  transient  duty  does. 

On  other  days  a  man  may  be  in  and  out  of 
holy  duties,  and  all  in  a  quarter  of  an  hour; 
but  now,  the  Lord's  day  is,  as  it  were,  a  day 


LIFE  AND  DEATH  OF  MR.  JiADMAX. 


493 


that  enjoins  to  jne  perpetual  duty  of  holiness 
— "  Ucniember  thai  tliou  kt.'ep  holy  the  Sab- 
bath-day," (which  by  Christ  is  not  abrogated, 
but  changed  into  the  first  of  the  week;)  not  lu 
it  wad  given  in  particular  Ic  the  Jews,  but  aa 
it  waji  sanctified  by  him  from  llie  beginnin<.> 
of  theworhl — and  lliorcfore  is  a  great  proof  of 
tlie  frame  and  temper  of  a  man's  heart,  and 
does  more  make  manifest  tu  what  he  is  in- 
clined thai  doth  his  other  performance  of 
duties;  th;refi)re  God  putd  great  difference 
between  tl.em  that  truly  call  (and  walk  in) 
this  day  as  holy  and  count  it  honourable,  upon 
the  account  that  now  they  have  an  op|<ortu- 
nity  to  show  how  they  delight  to  honour  him, 
in  that  they  have  not  only  an  hour,  but  a 
whole  day  to  show  it  in  ; — I  say,  he  puts  great 
dillerence  between  these  and  that  other  sort 
that  say,  When  will  tiic  Sabbath  be  gone,  that 
we  may  be  at  our  worldly  business?  The  first 
ho  calleth  a  blessed  man,  but  hrandeth  the 
other  for  an  unsanetified  worldling.  And  in- 
deed, to  delight  ourselves  in  (Jod's  service 
upon  his  holy  days  gives  a  better  proof  of  a 
sanctified  nature  than  to  grudge  at  the  coming 
and  to  be  weary  of  the  holy  duties  of  such 
davH,  as  Mr.  ISadman  did. 

Altaitirc.  There  luay  be  something  in  what 
you  say,  for  he  that  cannot  abide  to  keep  one 
day  holy  to  Ciod,  to  be  sure  he  hath  given  a 
putlicient  proof  that  ho  is  an  unsanetified 
man ;  and  as  such  what  should  ho  do  in 
heaven,  that  being  the  place  where  a  per- 
petual sabbath  is  to  be  kept  to  (Jnd? — I  say, 
to  be  kept  for  ever  and  ever.  And  for  aught 
I  know,  one  rc:uson  why  one  day  in  seven 
hath  been  by  our  Lord  set  apart  unto  holy 
duties  for  men  may  be  to  give  them  convic- 
tion that  there  is  enmity  in  the  heart.4  of  sin- 
ners to  the  God  of  heaven,  for  he  that  hateth 
holiness  hateth  God  himself.  Tluy  pretend 
to  love  God,  and  yet  love  not  a  holy  day,  and 
yet  love  not  to  spend  that  clay  in  one  continued 
act  }f  holiness  to  the  Lord;  they  had  as  giMKl 
lay  nothing  as  to  call  iiim,  Ixird,  Lord!  and 
jet  not  do  the  thingM  that  he  says.  And  this 
Mr.  liadman  was  such  a  one;  he  could  not 
abide  this  day  nor  any  of  the  duties  of  it. 
Indeed,  when  he  could  get  from  his  friend*, 
and  HO  spond  it  in  all  manner  of  idleness  and 
profaneni-**,  then  he  would  be  pleasrd  wrll 
enough  ;  but  what  was  this  but  a  turning  the 
day  into  night,  or  other  than  taking  an  op(>ortu- 
nity,  at  Gocl's  forbidding  to  follow  our  callings, 
to  solace  and  sa'isfy  our  lustA  nu  '  '  ^  of 

the  lluih?     I  take  t)-c  liberty  to  .of 


Jlr.  Radman,  upon  a  confidence  of  what  yoo, 
sir,  have  said  of  him  is  true. 

M'Uniian.  You  need  not  to  have  inado  that 
apology  for  your  censuring  of  Mr.  Uailman, 
for  all  that  knew  him  will  confirm  what  jou 
say  of  him  to  be  true.  lie  could  not  abide 
either  that  day  or  any  thing  else  that  hud 
the  stamp  or  imago  of  God  upon  it.  Sin, 
sin,  and  to  do  the  thing  that  was  naught,  wu 
that  which  ho  delighted  in,  and  that  fn.uj  ft 
little  child. 

Atlentivr.  I  must  say  again,  I  am  norry  to 
hear  it,  ami  that  for  his  own  sake, and  «l-o  for 
the  sjike  of  his  relations,  who  must  nti-ds  b« 
broken  to  ))ieces  with  such  doings  a.s  thc««; 
for,  for  these  things'  sake  comes  the  wrath  of 
(Jod  upon  the  children  of  disobedience;  and 
doubtless  he  must  be  ginc  to  hell  if  he  died 
without  repentance;  and  to  beget  a  child  for 
hell  is  sad  for  parents  to  think  on. 

Wheman.  t)f  his  dying,  as  I  told  you,  I 
will  give  you  a  relation  anon;  but  now  we 
are  upon  his  lite,  and  upon  the  manner  of  hit 
lite  in  his  childh<H)d,  even  of  the  sir.s  that 
attended  him  then,  some  of  which  I  ha\'6 
mentioned  already;  and  indi-cd  I  have  nioo- 
tionetl  but  some,  for  yet  there  are  n>oro  to  fol- 
low, and  those  not  at  all  inferior  to  what  yo« 
have  already  heard. 

Atlcntiit.  Pniy  what  were  they  ? 

Wixeman.  Why,  ho  was  greatly  given,  aod 
that  while  a  lad,  to  grievous  ;■•.• — ••  •  nnjl 
cursing;  yea,  he  then  made  no  n  lur- 

ing and  cursing  than  I  <lo  of  tilling  my  lin- 
gers; yea,  he  would  do  it  without  pr«fV«H-ation 
thereto.  He  counted  it  a  glory  to  swear  and 
curse,  and  it  was  as  natural  to  him  as  to  eat^ 
and  drink,  and  sleep. 

Attentivt.  Oh  what  a  young  villain  wa.s  thiitl 
Here  is,  as  the  aftostle  says,  a  yielding  of 
members  as  instruments  of  unrighteousnt^ia 
unto  sin  indee«l:  this  is  procee<ling  from  evil 
to  evil  with  a  witness;  this  argueth  that  he 
was  a  black-mouthed  yo  ing  wretch  indeed. 

Witnnan.  He  was  so;  and  yet,  M  I  tn|d  you, 
he  counted  ultovc  all  this  kind  of  sinning  to  ho 
a  badge  of  hi«  honour;  he  reckoneil  himself  a 
man's  fellow  when  he  had  learned  (o  swear 
and  curse  iMildly. 

Attrntirt.  I  am  persun»le<l  that  ninny  do 
think,  as  yf»u  have  said,  that  to  ^wear  l»  a 
thing  that  docx  bravely  bocomo  them,  and  that 
it  is  the  b<>st  way  for  a  man.  when  ho  would 
put  authority  or  tcrmr  to  his  words,  to  ataff 
thorn  full  of  the  sin  of 
'    Witman.  You  My  ri.  >^  I  am  p«» 


494 


BUNYAN'S  COMPLETE  WORKS. 


waded,  men  would  not  so  usually  belch  out 
their  blasphemous  oaths  as  they  do ;  they  take 
a  pride  in  it ;  they  think  that  to  swear  is  gen- 
tlemanlike; and  having  once  accustomed 
themselves  unto  it,  they  hardly  leave  it  all 
the  days  of  their  lives. 

Attentive.  Well,  but  now  we  are  upon  it, 
pray  show  me  the  difference  between  swearing 
and  cursing  ;  for  there  is  a  difference,  is  there 

not? 

Wheman.  Yes,  there  is  a  diflerence  between 
swearing  and  cursing— swearing,  vain  swear- 
ing, such  as  young  Budman  accustomed  him- 
self unto.  Now  vain  and  sinful  swearing  is  a 
flight  and  wicked  calling  of  God,  &c.,  to  wit- 
ness to  our  vain  and  foolish  attesting  of  things, 
aiid  tho'se  things  are  of  two  sorts : 

1,  Things  that  we  swear  are  or  shall  be 
done. 

2.  Things  so  sworn  to,  true  or  false. 

1.  Things  that  we  swear  are  or  shall  be  done. 
Tliou  swearest  thou  hast  done  such  a  thing, 
that  such  a  thing  is  so  or  shall  be  so ;  for  it  is 
no  matter  which  of  these  it  is  that  men  swear 
about :  if  it  be  done  lightly,  and  wickedly,  and 
groundlesily  it  is  vain,  because  it  is  a  sin 
against  the  third  commandment,  which  says, 
"Thou  shalt  not  take  the  name  of  the  Lord 
thy  God  in  vain."  For  this  is  a  vain  using  of 
that  holy  and  sacred  name,  and  so  a  sin  for 
which,  without  sound  repentance,  there  is  not 
nor  can  be  rightly  expected  forgiveness. 

Attentive.  Then  it  seems  though  as  to  the 
matter  of  fact  a  man  swears  truly,  yet  if  he 
Bwearcth  lightly  and  groundlessly  his  oath  is 
evil,  and  he  by  it  under  sin  ? 

Wiseman.  Yes,  a  man  may  say,  "The  Lord 
liveth,"  and  that  is  true,  and  yet  in  so  saying 
swear  falsely,  because  he  sweareth  vainly, 
needlessly,  and  without  a  ground.  To  swear 
groundedly  and  necessarily,  (which  then  a  man 
doc.s  when  he  swears  as  being  called  thereto  of 
God,)  that  is  tolerated  by  the  word;  but  this 
wa-s  none  of  "Mr.  Badman's  swearing,  and 
therefore  that  which  now  we  are  not  concerned 
about. 

Attentive.  I  perceive  by  tlie  prophet  that  a 
raan  may  s'n  in  swearing  to  the  truth;  they 
therefore  n  ust  needs  most  horribly  sin  that 
swear  to  confirm  their  jests  and  lies,  and,  as 
tliey  think,  the  better  to  beautify  their  foolish 
Lalki?ig. 

Wiseman.  They  sin  with  an  high  hand,  for 
Uiey  presume  to  imagine  that  God  is  as  wicked 
as  themselves — to  wit,  that  he  is  an  avoucher 
3f  lies  to  be  true.     For,  as  I  said  before,  to 


swear  is  to  call  God  to  witness ;  and  to  sweai 
to  a  lie  is  to  call  God  to  witness  that  that  lie  is 
true.  This  therefore  must  needs  offend,  for  it 
puts  the  highest  affront  upon  the  holiness  and 
righteousness  of  God ;  therefore  his  wrath  must 
sweep  them  away.  This  kind  of  swearing  is 
put  in  with  lying,  and  killing,  and  stealing, 
and  committing  adultery,  and  therefore  must 
not  go  unpunished ;  for  if  "  God  will  not  hold 
him  guiltless  that  taketh  his  name  in  vain." 
which  a  man  may  do  when  he  swears  to  a 
truth,  (as  I  have  showed  before,)  how  can  it  be 
imagined  that  he  should  hold  such  guiltlesa 
who  by  swearing  will  appeal  to  God  if  lies  be 
not  true,  or  that  swear  out  of  their  frantic  and 
bedlam  madness?  It  would  grieve  and  pro- 
voke a  sober  manto  wrath  if  one  should  swear 
to  a  notorious  lie,  and  avouch  that  that  man 
would  attest  it  for  a  truth,  and  yet  thus  do  men 
deal  with  the  holy  God.  They  tell  their  jest- 
ings,  tales,  and  lies,  and  then  swear  by  God 
that  they  are  true.  Now  this  kind  of  swearing 
was  as  common  with  young  Badman  as  it  was 
to  eat  when  he  was  an  hungered  or  to  go  to  bed 
when  it  was  night. 

Attentive.  I  have  often  mused  in  my  mind 
what  it  should  be  that  should  make  men  so 
common  in  the  use  of  the  sin  of  swearing,  since 
those  that  be  wise  wall  believe  them  never  the 
sooner  for  that. 

Wiseman.  It  cannot  be  anything  that  is 
good,  you  may  be  sure,  because  the  thing  itself 
is  abominable.  1.  Therefore  it  must  be  from 
promptings  of  the  spirit  of  the  devil  within 
them.  2.  Also  it  flows  sometimes  from  hellish 
rage,  when  the  tongue  hath  set  on  fire  of  hell 
even  the  whole  course  of  nature.  3.  But, 
commonly,  swearing  flows  from  that  daring 
boldness  that  biddeth  defiance  to  the  law  that 
forbids  it.  4.  Swearers  think  also  that  by 
their  belching  of  their  blasphemous  oaths  out 
of  their  black  and  polluted  mouths  they  show 
themselves  the  more  valiant  men.  5.  And  im- 
agine also  that  by  these  outrageous  kind  of 
villainies  they  shall  conquer  those  that  at  such 
a  time  they  have  to  do  with,  and  make  them 
believe  their  lies  to  be  true.  They  also  swear 
frequently  to  get  gain  thereby,  and  when  they 
meet  with  fools  they  overcome  them  this  way. 
But,  if  I  might  give  advice  in  this  matter,  no 
buyer  should  lay  out  one  farthing  with  him 
that  is  a  common  swearer  in  his  calling,  espe- 
cially with  such  an  oath-master  that  endeav- 
oureth  to  swear  away  his  commodity  to 
another,  and  that  would  swear  his  chapman's 
money  into  his  own  pocket. 


LIFE  ASD  DEATH   OF  MR.  SLiDMAN.  v^gg 


Atteniire.  All  these  causes  of  swearing,  so 
far  as  I  can  perceive,  flow  from  the  saine  root 
us  do  the  oaths  theinselvc!*,  even  from  a  hard- 
ened and  desperate  heart.  But  pray  show  mo 
now  how  wickfd  cursing  is  to  be  distinguished 
from  this  kind  of  swearing. 

Wisanan.  Swearing,  as  I  said,  hath  inwno- 
liatcly  to  do  with  the  name  of  Cnxl,  ami  it 
calls  upon  Itim  to  be  witness  of  the  truth  of 
^■hat  is  said — that  is,  if  they  that  swear,  swear 
by  him.  Some  indeed  swiar  by  idols,  as  by 
the  mass,  by  Our  I^ady,  by  saints,  boiLsts,  birds, 
nnd  other  cnatun's,  but  the  usual  way  of  nur 
profane  ones  in  Knghind  is  to  swear  by  (Jud, 
Christ,  faith,  and  the  like.  Hut  however  or  by 
whatever  they  swear,  cursing  is  distinguished 
from  swearing  thus: 

To  curse,  to  curse  profanely,  it  is  to  sentence 
another  or  ourself  for  or  to  evil,  or  to  wish  that 
■ionic  evil  might  happen  to  the  person  or  thing 
under  the  curse  unjustly. 

1.  It  \i  Jo  sentence  for  or  to  evil — that  is, 
without  a  cause;  thus  Shinu-i  cursed  David; 
hoscntenced  him  for  and  to  evil  unjustly  when 
ho  wiid  to  him,  "  Como  out,  come  out,  thou 
bliKKly  man,  and  thou  man  of  Belial.  The  Lord 
bath  returned  uj>on  thee  all  the  blood  of  the 
house  of  Saul,  in  whose  stead  tii(»u  ha-^t 
reigned,  and  llie  Lord  hath  delivered  the  king- 
dom into  the  hand  of  Absalom  thy  son ;  nnd 
behold  thou  art  taken  in  thy  mischief,  bccaiLsc 
tht>u  art  a  bbxHly  man.''  This  David  calls  a 
grievous  curse.  "  And  behold,"  saith  l>e  to 
Solomon  his  son,  "  thou  hast  with  thee  Shimei, 
a  Ik-njamite,  which  cursed  me  with  a  grievous 
curse  when  I  went  to  Mahanaim." 

But  what  was  this  curso?  Why — \.  It  was 
a  wn)ng  sentence  passed  U|>on  David;  Shimei 
called  him  "  bloo»ly  man,  man  of  Belial," 
when  he  wsis  not.  2.  He  sentenced  him  to  the 
evil  that  at  present  was  uimiu  him  for  being  a 
bliKxly  nmn — that  is,  against  the  house  of  .Siul 
— when  that  present  evil  overtook  David  for 
quite  another  thing. 

And  we  may  thus  apply  it  to  the  profane 
one«  of  our  times,  who  in  their  rage  and  envy 
have  little  else  in  their  mouths  but  a  sentence 
against  their  neighbour  for  nnd  to  evil  un- 
ju!4tly.  Mow  common  it  is  with  n>any,  when 
they  are  but  a  little  ofli-ncled  with  one,  to  en.-, 
Iliing  him!  Damn  him,  rogue!  This  is  both 
.1  sentencing  of  him  for  and  to  evil,  and  is  in 
it«olf  a  gricvoua  curse. 

2.  The  other  kind  of  curving  is  to  wi«h  that 
•ome  evil  might  happen  to  nnd  overtake  thin 
br  tliut   person   or  thing;   and  thix  kind  of 


cursing  Job  counteil  a  grievous  hin.  "  I  havo 
not  suffered,"  says  he,  "  my  mouth  to  sin  by 
wishing  a  curse  to  his  soul,"  <ir  conse«|uently 
to  b<Hly  or  estate.  This,  then,  is  a  wickini 
cursing,  to  wish^  that  evil  might  either  U'fall 
another  or  ourselves;  nnd  this  kind  of  eursijig 
young  Hadman  accustome<l  himself  unto. 

\.  He  would  wish  that  evil  might  bcfnll 
others;  he  wouhl  wish  their  necks  broken,  or 
that  their  brains  were  out,  or  that  tlie  pox  or 
the  plague  W!Ls  upon  them,  and  the  like;  all 
which  is  a  devilish  kind  of  cursing,  and  i^  b«»- 
c«»me  one  of  the  common  .niiis  of  our  age. 

2.  He  would  also  as  often  wisli  n  cureo  to 
hiu>self,  saying,  Would  I  might  Ik-  iiangcd,  or 
burned,  or  that  the  devil  ujiglit  fetch  mc,  if  it 
be  not  so  or  the  like.  We  count  tli«  Damn- 
mo  bladi-s  to  be  great  swearers,  but  wlien  iii 
their  hellish  fury  they  say,  (omI  tlamn  ntOT 
Ciod  perish  me  I  or  the  like,  tliey  ratlier  cunw 
than  swear;  yea,  curse  themsei\»-s,  nn<l  that 
with  a  wish  that  damiuition  might  light  U{>on 
themselvi^;  which  wish  and  curso  of  iheim  in 
a  little  time  they  will  see  accomplished  upon 
them,  even  in  hell-fire,  if  they  repent  tbcm 
not  of  their  sins. 

Atlentivf.  But  did  this  young  Bailman  ac- 
custom himself  to  such  fdthy  kind  of  language? 

Wixnnnn,  I  think  I  nuiy  say  that  nothing 
was  more  frequent  in  his  mouth,  and  that  ui>od 
the  leiust  provocation.  Yea,  he  was  so  vcnMx] 
in  .such  kind  of  language  that  neither  father, 
nor  m<jther,  nor  brother,  nor  hister,  nor  ncr- 
vant,  no,  nor  the  very  cattle  that  liis  father 
hatl,  could  escape  these  curses  of  his.  I  say, 
that  even  the  brute  bexustswhen  he  drove  them 
or  rid  upon  them,  if  they  pleiwcd  not  hi« 
humour,  they  must  be  sure  to  partake  of  his 
curse.  He  would  wish  their  necks  broke,  their 
legs  broke,  their  guts  out,  or  tluil  the  devil 
might  fetch  them,  or  the  like;  and  no  marvel, 
for  he  that  is  so  hardy  ns  to  wish  damnation 
or  other  bad  curses  to  himself  or  tlearcsl  rela- 
tions, would  not  stick  to  wish  evil  to  the  nilly 
beast-H  in  his  madness. 

Attentirf.  Well,  I  see  still  that  this  Badrmui 
was  a  desperate  villain.  But  pray,  sir,  sine* 
you  have  gone  thus  far,  now  show  iin>  whence 
this  evil  of  cursing  ariseth,  an<l  '    lis- 

honour  it  bringeth  to  (JimI,  for  1  ■  .-m 

that  it  doth  bring  damnation  to  the  imiuI. 

Wittmnn,  This  evil  of  cun«it»  •  "•  -'h.  in 
general,  from  the  dc»|>or«tc  wi<  /  the 

heart,  but  particularly  from  1.  i-v,  which 
is,  a*  I  apprehen<l,  the  le.idin,;  '•i"  to  witch* 
craft.     2.  It  aljM>  ariscth  front  prido,  wbicb  ww 


496 


BUNYAN'S  COMPLETE  WORKS. 


¥ 


f    - 


the  sin  of  the  fallen  angels.  3.  It  ariseth  too 
from  scorn  and  contempt  of  others.  4.  But 
for  a  man  to  cur»e  himself  must  needs  arise 
from  desperate  madness. 

The  dishonour  that  it  bringeth  to  God  is 
this:  It  taketh  away  from  him  his  authority, 
in  whose  power  it  is  only  to  bless  and  curse  ; 
not  to  curse  wickedly,  as  Mr.  Badman,  but 
justly,  rigliteously,  giving  by  his  curse  to  those 
that  arc  wicked  the  due  reward  of  their 
deeds. 

Besides,  these  wicked  men,  in  their  wicked 
cursing  of  their  neighbour.  Sec,  do  even  curse 
God  himself  in  his  handiwork.  Man  is  God's 
image,  and  to  curse  wickedly  the  image  of  God 
is  to  curse  God  himself.  Therefore,  as  when 
men  wi?kedly  swear  they  rend  and  tear  God's 
name,  and  malce  him,  as  much  as  in  them  lies, 
the  avoucluT  and  approver  of  all  their  wicked- 
ness, so  he  that  curseth  and  condemneth  in 
this  sort  his  neiglibour,  or  that  wisheth  him 
evil,  curseth  and  condemneth  and  v.'isheth  evil 
to  the  image  of  God,  and  consequently  judgeth 
and  condemneth  God  himself. 

Sui>posc  that  a  man  should  say  with  his 
mouth,  I  wisli  that  the  king's  picture  was 
burned,  would  not  this  man's  so  saying  render 
liim  as  an  enemy  to  the  jierson  of  the  king? 
Even  so  it  is  with  them  that  by  cursing  wish 
evil  to  their  neighbour  or  to  themselves;  they 
contemn  the  inuige,  even  the  image  of  God 
himself. 

Atteniive.  But  do  you  think  that  the  men 
that  do  thus  do  think  that  they  do  so  vilely,  so 
abominably  ? 

Wixcman.  The  question  is  not  what  men  do 
believe  concerning  their  sin,  but  what  God's 
word  says  tp.it.  If  God's  word  says  that  swear- 
ing and  cursing  are  sins,  though  men  should 
count  tiiem  for  virtues,  their  reward  will  be  a 
reward  for  sin — to  wit,  the  damnation  of  the 

BOUl. 

To  curse  another  and  to  swear  vainly  and 
falsely  are  sins  against  the  light  of  nature. 

1.  To  curse  is  so,  because  whoso  curseth  an- 
other knows  that  at  the  same  time  he  would 
not  be  «o  served  himself. 

2.  To  swear  also  is  a  sin  against  the  same 
lav7,  for  nature  will  tell  me  that  I  should  not 
lie,  and  therefore  much  less  swear  to  confirm 
it.  Yea,  the  heathens  have  looked  upon  swear- 
ing to  be  a  solemn  ordinance  of  God,  and 
therefore  not  to  be  lightly  or  vainly  used  by 
men,  though  to  confirm  a  matter  of  truth. 

Aftenlive.  But  I  wonder,  since  cursing  and 
Bweflring  are  such  evils  in  the  eyes  of  God, 


that  he  doth  not  make  some  eiA^iples  to  others 
for  their  committing  such  wickedness. 

Wiseman.  Alas !  so  he  has  a  tjiousand  times 
twice  told,  as  may  be  easily  gathered  by  any 
observing  i)eople  in  every  age;  an d\ country.  I 
could  present  you  with  several  hiyself,  but 
waiving  the  abundance  that'  might  be  men- 
tioned, I  will  here  present  ydu  with  two ;  One 
was  t_hnt  dreadful  judgment/ of  God  \jj2nnj}nft 
N.  P.  at  Wimbledon,  in  Surrey,  whoj,  after  a 
horrible  fit  of  swearing  at  and  cursing  of  some 
persons  that  did  not  please  him,  sutWenly  fell 
sick  and  in  a  little  time  died,  raving,  cursing, 
and  swearing. 

But,  above  all,  take  that  dreadful  story  of 
Dorothy  Mately,  an  inhabitant  of  Ashover  in 
the  county  of  Derby. 

This  Dorothy  Mately,  said  the  relater,  was 
noted  by  the  peojile  of  the  town  to  be  a  great 
swearer,  and  curser,  and  liar,  and  thief,  (just 
like  Mr.  Badman;)  and  the  labour  that  she 
usually  did  follow  was  to  wash  the  rubbish 
that  came  forth  of  the  lead  mines,  and  there 
to  get  sparks  of  lead  ore ;  and  her  usual  way 
of  asserting  of  things  was  with  these  kind  of 
imprecations :  I  would  I  might  sink  into  the 
earth  if  it  be  not  so,  or  I  would  God  would 
make  the  earth  open  and  swallow  me  up. 
Now  upon  the  23d  of  March,  IGGO,  this  Doro- 
thy was  washing  of  ore  upon  the  top  of  a 
steep  hill,  about  a  quarter  of  a  mile  from 
Ashover,  and  was  there  taxed  by  a  lad  for  tak- 
ing of  two  single  pence  out  of  his  pocket,  (for 
he  had  laid  his  breeches  by  and  was  at  work 
in  his  drawers,)  but  she  violently  denied  it, 
wishing  that  the  ground  might  swallow  her  up 
if  she  had  them.  She  also  used  the  same 
wicked  words  on  several  other  occasions  that 
day. 

jSTow,  one  George  Hodgkinson  of  Ashover, 
a  man  of  good  report  there,  came  accidentally 
by  where  this  Dorothy  was,  and  stood  still  a 
while  to  talk  with  her  as  she  was  washing  her 
ore;  there  stood  also  a  little  child  by  her  tub- 
side,  and  another  a  distance  from  her,  call- 
ing aloud  to  her  to  come  aAvay  ;  wherefore  the 
said  George  took  the  girl  by  the  hand  to  lead 
her  away  to  her  that  called  her;  but  behold, 
they  had  not  gone  above  ten  yards  from  Dor- 
othy but  they  heard  her  crying  out  for  help ; 
so,  looking  back,  he  saw  the  woman  and  her 
tub  and  sieve  twirling  round  and  sinking  into  i 
the  ground.  Then  said  the  man.  Pray  to  God 
to  pardon  thy  sin,  for  thou  art  never  like  to  be 
seen  alive  any  longer.  So  she  and  her  tub 
twirled  round  and  round,  till  they  sunk  about 


LIFE  AS  I)   l)i:.\TH    uF  Mil.  B  A  DMAS. 


497 


three  yards  into  the  earth,  and  then  for  awhile 
"Stayed.    Tlien  she  ealhd  lor  help  again,  think- 
in}?,  as  njie  said,  that  she  shouKl  stay  there, 
j  Now  the  mail,  though  greatly  amazed,  did  be- 
Igin  to  tliiiik  w*iiich  way  to  help  her;  hut  iui- 
I  mediately  u  grejit  stone,  whieh  appeared  in  the 
learth,  Cell  upon  hV  head  and  broke  hor  skull, 
land  then  the  earth  1^11  in  upon  her  and  covered 
IJier.     Slie  was  atUTW^rds  digged  up,  and  lound 
about  r<»ur  yards  witii^j  ground,  with  the  boy's 
iwj  single  pence  in   hyr  pocket, Cj)nl  her  tub 
and  sieve  could  not  bcjlouml.)  !-»«'-  '^^J*^ 

Attentive.  You  bring  to  my  mind  a  saditor\1 
the  which  I  will  n  late  unto  yt»u.  The  tbinJ 
is  thin.  About  a  bowshot  from  where  I  onctr 
dwelt  there  was  u  blind  alehouse,  and  the  man 
that  kcjit  it  had  a  son  whoso  name  was  Kd- 
ward.  Tliis  Kdward  was,  jis  it  were,  an  half 
tool,  b<ilh  in  his  words  and  manner  of  beha- 
viour. To  this  blind  alehouse  certain  jovial 
companions  would  once  or  twice  a  week  con>e, 
and  this  Ned  (for  so  they  called  him)  his  fa- 
ther would  entertain  his  guests  withal — to  wit, 
by  calling  for  him  to  make  them  sport  by  his 
foolish  words  and  gestures.  80  when  these 
b<M)n-blades  came  to  this  num's  house,  the  fa- 
ther w<mld  call  for  Ned;  Ned  therefore  W(»uld 
come  forth,  and  the  poor  wretch  waij  devilishly 
addicted  to  cursing,  yea,  to  cursing  his  father 
and  njolher  ami  any  one  else  that  cro^»sed  liini. 
.\iul  because  ^though  he  was  an  half  fool)  he 
s;iw  tliat  his  practice  was  pleasing,  he  would 
do  it  with  the  more  umlnciousncss. 

Well,  when  these  bruve  fellows  did  come  at 
their  times  to  this  tippling-house  (as  they  call 
it)  to  fuddle  and  make  merry,  then  must  Ned 
be  calletl  out ;  ami  lu-cause  his  father  was  best 
aoi|uainte«l  with  Nt^l,  and  In'st  knew  how  to 
provoke  him,  therefore  he  would  usually  a^k 
him  such  questions  or  command  hiui  Huch 
business  as  would  be  sure  to  provoke  him  iii- 
ileed.  Then  would  he  lafter  his  foolish  man- 
ner) curse  his  father  most  bitterly;  at  which 
the  old  man  would  laugh,  (and  so  would  the 
ri':st  of  the  RUi-sts,  as  at  that  whieh  plea>ed 
them  best,)  still  continuing  to  ask  that  Ne«l 
might  be  provoked  to  curse,  that  t)u*y  might 
still  Im»  provoke<l  to  langh.  This  was  the 
mirth  with  which  the  old  man  did  use  to  en- 
tertain his  guests. 

The  curst"*  wherewith  this  Neil  did  use  to 
curse  his  father,  and  at  which  the  old  man 
would  laugh,  were  these  and  such  like :  The 
JeTil  take  you!  The  devil  fetch  you  I  He 
would  also  wish  him  pla{n>e«  and  dentnictions 
many.     Well,  so  it  came  to  pas*,  through  the 


righteous  judgment  of  Crod,  tliai  Nni'-.  wisliea  (  ^ 
and  curses  were  in  a  little  time  fultillid  upon 
his  father  ;  for  not  many  inoiitlis  passinl  be- 
tween them  after  this  manner  but  the  devil  did  I 
indeed  take  him,  possess  him,  and  aNo  in  a  few 
days  carried  him  out  of  this  world  by  death. 
I  any,  Sutaii  did  take  him  and  |)ossess  him  :  I 
iiuan,  so  it  was  judge<l  by  those  that  kuow 
liiiii  and  had  to  do  with  him  in  that  lii«  la- 
mentable eondition.  He  could  ft<\  liim  likt* 
a  live  thing  go  up  and  down  in  hi-^  body,  but 
when  tormenting-time  wascon>e,  (as  he  bod 
often  tormenting  fits,)  then  he  would  lie  like 
un  hard  lump  in  the  soil  |)lacc  of  his  chest,  (I 
mean  I  saw  it  so.)  and  would  so  rend  and  tear 
him  and  make  him  roar  till  lie  died  away. 

1  told  you  before  thai  1  wiis  an  ear^nd  eye 
witness  of  what  1  here  say,  and  S4>  I  wiw.  I 
have  heard  Ned  in  his  roguery  cursing  his  fa- 
ther, and  his  father  laughing  thereat  moat 
heartily,  still  provoking  Ned  to  curse,  that  hia 
mirth  might  be  increased.  I  saw  his  father 
also  when  he  was  poss«>ssed  ;  I  saw  him  in  one 
of  his  fits,  an<lsaw  his  llesh  (as  it  was  thought) 
by  the  devil  gathered  up  on  an  heap  about  the 
bigness  of  an  half  egg,  to  the  unutterable  tor- 
ture and  aflliction  of  the  old  man.  Thive 
was  also  one  Freeman  (who  was  more  than  an 
ordinary  doctor)  sent  for  to  cast  out  this  devil, 
and  I  was  there  when  he  attempttnl  to  do  it; 
the  manner  thereof  was  this:  They  had  the 
pos.>.( -vscil  into  an  outer  rmim,  and  laid  him  ou 
his  belly  upon  a  form,  with  his  heatl  hangiuK 
over  the  form's  cud  :  then  they  bi>und  hitn 
down  thereto;  which  done,  they  set  a  pan  of 
coals  under  his  mouth,  and  put  something 
therein  which  nja«le  a  great  smoke,  by  this 
means  las  it  was  said)  to  fetch  out  the  devil. 
There,  iherelore.  they  kept  the  man  till  he  was 
almoett  smothered  in  the  smoke,  hut  no  devil 
came  out  of  him ;  at  which  Freeman  waa 
somewhat  abaslu><l,  4he  man  greatly  afllicted. 
and  I  made  to  go  away  wondering  and  fearing. 
In  a  little  time,  therefore,  that  whieh  p. «s.si"!«»tsj 
the  man  carrietl  him  oiH  of  the  world,  aco)nl- 
ing  to  the  cur>e«l  wishes  of  his  son.  .Vnd  ihi* 
was  the  end  of  this  hellish  mirth. 

W'itnnan.  These  were  all  sad  judgmentji. 
Atlrtilirf.  These   were    dreadful   judgmeota 
indeed. 

llV«rmnn.  Ay,  and  they  look  like  the  ihrmt- 
enings  of  that  text,  (though  rhielly  it  con- 
cenietl  Judas,)  "  As  he  h»ved  ruming.  imi  let  it 
c«>nie  unto  him;  as  he  delighlitl  Dot  in  h\vm- 
ing,  s«i  let  it  be  far  from  hiui ;  as  he  clotiied 
himaclf  with  cursing  as  with  a  garnteat,  to  U* 


1 


C^AAXM^ 


f'~*-^ 


<i«•.»V«~A..^7•A>l 


498 


BUNYAN'S  COMPLETE   WORKS. 


It-come  into  his  bowels  like  water  and  as  oil 
into  his  bones." 

Attentive.  It  is  a  fearful  thing  for  youth 
to  be  trained  up  in  a  way  of  cursing  and 
Bwearing. 

Wiseman.  Trained  up  in  them!  That  I 
cannot  say  Mr.  Badman  was,  for  his  father 
hath  ofttiines  in  my  hearing  bewailed  the 
badness  of  liis  children,  and  of  this  naughty 
boy  in  particular.  I  believe  the  wickedness 
of  his  children  made  him,  in  the  thoughts  of 
it,  go  many  a  niglit  with  a  heavy  heart  to  bed, 
and  with  as  heavy  a  one  to  rise  in  the  morn- 
ing. lUit  all  was  one  to  his  graceless  son ; 
licit Irt  wholesome  counsel  nor  fatherly  sor- 
row wouKl  make  him  mend  his  manners. 

There  are  some  indeed  that  do  train  up 
their  children  to  swear,  curse,  lie,  and  steal, 
and  great  is  the  misery  of  such  poor  children 
whose  hard  hap  it  is  to  be  ushered  into  the 
world  by,  and  to  be  under  the  tuition  too,  of 
such  ungodly  parents.  It  had  been  better  for 
such  parents  had  they  not  begat  them,  and 
better  for  such  children  had  they  never  been 
born.  Oh,  methinks  for  a  father  or  mother  to 
train  up  a  child  in  that  very  way  that  leadeth 
to  hell  and  damnation,  what  thing  so  horri- 
ble I  But-ilx^ljadmau  was  not  by-iila -parents 
80_brouglit_  iijx^__ 

Attentive.  But  methinks,  since  this  young 
Badman  would  not  be  ruled  at  home,  his 
father  should  have  tried  what  good  could 
have  been  done  of  him  abroad  by  putting 
liim  out  to  some  man  of  his  acquaintance  that 
he  knew  to  be  able  to  command  him  and  to 
keep  him  pretty  hard  to  some  employ  ;  so 
should  he  at  least  have  been  prevented  of 
time  to  do  those  wickednesses  that  could  not 
be  done  without  time  to  do  them  in. 

Wiaeman.  Alas !  his  father  did  so ;  he  put 
him  out  betimes  to  one  of  his  own  acquaint- 
ance, and  entreated  him  of  all  love  that  he 
would  take  care  of  his  son  and  keep  him  from 
extravagant  ways.  His  trade  also  was  honest 
•  and  commodious ;  he  had  besides  a  full  employ 
liierein,  so  that  this  young  Badman  had  no 
vacant  seasons  nor  idle  hours  yielded  him  by 
Iu9  calling,  therein  to  take  opportunities  to  do 
badly;  but  all  was  one  to  him:  as  he  had 
hegun  to  be  vile  in  his  father's  house,  even  so 
he  continued  to  be  when  he  was  in  the  house 
of  his  master. 

Attentive.  I  have  known  some  children  who, 
though  they  have  been  very  bad  at  home,  yet 
have  altered  much  when  they  have  been  put 
out  abroad,  especially  when  they  have  fallen 


into  a  family  where  the  governors  thereof 
have  made  conscience  of  maintaining  the 
worship  and  service  of  God  therein ;  but  per- 
haps that  might  be  wanting  in  Mr.  Badman's 
master's  house. 

Wiseman.  Indeed  some  children  do  greatly 
mend  when  put  under  other  men's  roofs,  but, 
as  I  said,  this  naughty  boy  did  not  so,  lor  did 
his  badness  continue  because  he  wf^nted  a 
master  that  both  could  and  did  correct  it,  for 
his  master  was  a  very  good  man,  a  very  devout 
person,  one  that  frequented  the  best  soul- 
means,  that  set  up  the  worship  of  God  in  hia 
family,  and  also  that  walked  himself  there- 
after. He  was  also  a  man  very  meek  ant', 
merciful,  one  that  did  never  outdrive  young 
Badman  in  business,  i:or  that  kept  him  at  it  at 
unseasonable  hours. 

Attentive.  Say  you  so?  This  is  rare.  I,  for 
my  part,  can  see  but  few  that  can  parallel  in 
these  things  with  Mr.  Badman's  master. 

Wiseman.  Nor  I  neither,  (yet  Mr.  Badman 
had  such  an  one,)  for,  for  the  most  part,  mas- 
ters are  now-a-days  such  as  mind  nothing  but 
their  Avorldly  concerns,  and  if  apprentices  do 
but  answer  their  commands  therein,  soul  and 
religion  may  go  whither  they  will.  Yea,  I 
much  fear  that  there  have  been  many  to- 
wardly  lads  put  out  by  their  parents  to  such 
masters  that  have  quite  undone  them  as  to  the 
next  world. 

Attentive.  The  more  is  the  pity.  But  pra> , 
now  you  have  touched  upon  this  subject,  show 
me  how  many  ways  a  master  may  be  the  ruin 
of  his  poor  apprentice. 
V  Wiseman.  Nay,  I  cannot  tell  you  of  all  the 
ways,  yet  some  of  them  I  will  mention. 

Suppose  then  a  towardly  lad  be  put  to  be  an 
apprentice  with  one  that  is  reputed  to  be  a 
godly  man,  yet  that  lad  may  be  ruined  many 
ways — that  is,  if  his  master  be  not  circumspect 
in  all  things  that  respect  both  God  and  man, 
and  that  before  his  apprentice. 

1.  If  he  be  not  moderate  in  the  use  of  his 
apprentice;  if  he  drive  him  beyond  his 
strength;  if  he  holds  him  to  work  at  un- 
seasonable hours;  if  he  Avill  not  allow  him 
convenient  time  to  read  tlie  word,  to  pray, 
&c. :  this  is  the  way  to  destroy  him — that  is, 
in  those  tender  beginnings  of  good  thoughts 
and  good  beginnings  about  spiritual  things. 

2.  If  he  suffei's  his  house  to  be  scattered 
with  profane  and  wicked  books,  such  as  stir 
up  to  lust,  to  wantonness,  such  as  teach  idle, 
wanton,  lascivious  discourse,  and  such  as  have 
a  tendency  to  provoke  to  profane  drollery  and 


LIFE  AND  DEATH  OF  MR.  B  A  DMAS. 


499 


Jtsting;  and,  lastly,  such  as  tend  to  corrupt 
utid  pervert  the  doctrine  of  faith  and  holiness. 
All  tlu"se  things  will  oat  as  doth  a  canker,  and 
will  (juickly  spoil  in  youth,  &c.,  those  gootl  be- 
ginnings that  may  be  putting  forth  themselves 
in  them. 

3.  If  there  be  a  mixture  of  sorvantH — that  is, 
if  some  very  bad  be  in  the  same  place — that  id 
a  way  also  to  undo  such  tender  lads;  for  tliey 
that  are  bad  and  sordid  servants  will  be  often 
•  and  they  have  an  opportunity  to  be)  dij-tillitig 
and  fomenting  of  their  profane  and  wicked 
ifordd  and  tricks  before  them,  and  these  will 
easily  stick  in  the  flesh  and  minds  of  youth, 
to  the  corrupting  of  them. 

4.  If  the  master  have  one  guise  for  abroad 
and  another  f<»r  home — that  is,  if  his  religion 
hangs  in  his  house  as  his  cloak  does,  and  he 
be  seldom  iu  it  except  he  be  abroad — this 
young  beginners  will  take  notice  of  and  stun»- 
ble  at.  We  say  hedges  have  eyes  and  little 
pitchers  have  ears;  and  indeed  children  make 
a  greater  inspection  into  the  lives  of  fathers, 
UKUtters,  iScc,  than  ofttimcs  they  are  aware  of; 
and  therefore  should  masters  be  careful,  else 
they  may  soon  destroy  good  beginnings  in 
tlieir  servants. 

5.  If  the  ma.ster  be  unconscionable  in  his 
dealing  and  trades  with  lying  wortls,  or  if  bad 
comminlities  l)o  avouchetl  to  be  g<MHl,  or  if  he 
Heeks  after  unreasonable  gain  or  the  like,  his 
•<trvant  s<-es  it,  and  it  is  en«)Ugh  to  undo  him. 

lUi's  sons  l)eing  bad  before  the  congregation 
inade  men  desjiise  the  sacrifice  of  the  I»rd." 

But  these  things  by  the  by ;  only  they  may 
Bcrve  for  a  hint  to  nuusters  to  take  heed  that 
they  take  not  apprentice's  to  de>troy  their 
souls.  Hut  young  Iladman  had  none  of  these 
hintlranc»"s ;  his  father  t<K>k  care  and  provideil 
well  for  him  as  to  this;  he  had  a  good  master, 
he  wanted  not  gooil  book-o,  nor  good  instruc- 
tions, nor  goxl  sermons,  nor  go«xl  examples, 
nor  g(KxI  fellow-servants  neither;  but  all  would 
not  do. 

Atlentire.  It  is  a  wonder  that  in  such  a 
fiimily,  amidst  .so  numy  sjiiritual  hel{>s,  noth- 
ing should  take  hold  of  his  heart.  What !  not 
good  books,  nor  good  instructions,  nor  p«km1 
KTnn>ns,  nor  gfKxI  examples,  nor  giKnl  fellow- 
servancs,  ni>r  nothing  «li>  him  giMxi? 

Wtfrmnn,  He  miniK-<l  none  of  these  things; 
nay,  all  these  were  al)ominable  to  him. 

1.  For  good  books,  they  might  lie  in  his 
master's  hou^e  till  they  rotted,  for  him ;  he 
would  not  reganl  to  look  into  them,  but,  con- 
trariwise, would  get  all  the  bad  and  abominable 


books  that  he  could,  as  be:istly  romances  and 
Ixioks  full  of  ribaldry,  even  such  lU  teiuKil  to 
set  all  fleshly  lusts  on  fire.  True,  he  durst  not 
be  known  to  have  any  of  these  to  his  ma.ster; 
tlierefore  would  he  never  let  them  Ik?  seen  by 
him,  but  would  keep  them  in  close  plact^,  and 
penise  them  at  such  times  as  yielded  him  fit 
opportutiities  thereto. 

•J.  For  go<Ml  instruction,  helike«l  that  much 
as  he  liked  goixl  books;  his  care  was  to  hear 
but  little  thereof,  and  to  forget  what  he  had 
heard  as  mmiu  as  it  was  s|>oken  ;  yea,  I  have 
beard  some  that  knew  him  then  say  that  ono 
might  evidently  discern  by  the  show  of  hb 
countenance  an<l  gi-stures  that  gi^nl  counael 
was  to  him  like  little  ease,  even  a  continual 
torment  to  him  ;  nor  did  he  ever  count  himself 
at  liberty  but  when  farthest  otT  of  uhole^irue 
words.  He  would  hate  them  that  rebuked 
him,  and  count  them  his  deadly  enemies. 

3.  For  gootl  exam])le,  which  was  fre<|uently 
set  him  by  his  master  both  in  religious  and 
civil'  matters,  these  young  Ridnuin  would 
laugh  at,  and  would  also  make  a  by-word  of 
them  when  he  came  in  place  where  he  with 
safety  could. 

4.  II is  master  indeed  would  make  him  go 
with  him  to  sermon.s,  and  that  where  ho 
thought  the  best  preachers  were,  but  this  un- 
ginlly  young  man — what  shall  I  sjiy  ? — was,  1 
think,  a  master  of  art  in  all  mischief;  he  had 
these  wicked  ways  to  hinder  himself  of  hearing, 
let  the  preacher  thunder  never  so  loud. 

1.  His  way  was,  when  come  into  the  place  | 
of  hearing,  to  sit  down   in  some  corner  and 
then  to  fall  fa^t  asleep; 

Cry)r  else  t<)  lix  adultemus  eyes  uiwn  soma 

beautiful  object  that  was  in  the  place,  and  so 

all    sermon-wliile    wli.  r>  w  itli    !»<•    fetHlitig    hia 

'fli-shiv  lusts ; 

' —  ...  I 

3.  Or  il  he  conn  ^.  i   n.-n    !•>  some  that  h« 

olis4'r>'eil  would  fit  his  humour,  he  would  bo 

whis|)ering,  giggling,  and  playing  with  them 

till  such  time  as  s<^'rinon  was  done. 

Attrittirr.  Why  he  was  grown  to  a  prodigiou« 
height  of  wickedness ! 

nisanan.  He  won  so;  and  that  .which  aggra* 
vales  all  was,  this  was  his  practice  as  soon  aa 
he  came  to  his  master;  he  was  ready  at  all 
tlieiM"  things,  as  if  he  liad,  •   to 

his  master,  serve<I  an  appr.  .»ni 

them. 

Attnttirr.  There  t  ouM  not  but  Imp  addfd.  an 
yoa  rehite  them,  r  )ii&Aiu.~Methinka 

it  U  aa  if  he  h»t  f-u  i^  i  ..^liLnat  hear,  LliU  ^ 
not  rrgani,  ]  ^rill  ""*■  "''"d  g«<<Ml,  1  will  got 


BUNYAN'S  COMPLETE   WORKS. 
will  not  turn,  I  will  not  be  con 


5U0 

mend,  I 

verted. 

Wiseman.  You  say  true,  and  I  know  not  to 
whom  mure  fitly  to  compare  him  than  to  that 
man  who,  when  I  myself  rebuked  him  for  his 
wickedness,  in  this  great  huff  replied.  What 
would  the  devil  do  for  company  if  it  was  not 
for  such  as  I  ? 

Attenlive.  Why,  did  you  ever  hear  any  man 
say  so? 

Wiseman.  Yes,  that  I  did;  and  this  young 
Iladman  was  as  like  him  as  an  egg  is  like  an 
egg.  Alas!  the  Scriuture .makfiS-mentiOB-flf 
many  that  by  their  actions  speak  the  same: 
"  They  say  unto  God,  Depart  from  us,  for  we 
desire  not  the  knowledge  of  thy  ways."  Again : 
"  They  refuse  to  hearken,  and  pull  away  their 
fchoulder,  and  stop  their  ears ;  yea,  they  make 
their  hearts  hard  as  an  adamant  stone,  lest 
they  should  hear  the  law,  and  the  words  that 
the  Lord  of  hosts  hath  sent."  What  are  all 
tliese  but  such  as  Badman,  and  such  as  the 
young  man  but  now  mentioned  ?  That  >'t)ung 
man  was  my  playfellow  when  I  was  solacing 
myself  in  my  sins ;  I  may  make  mention  of 
him  to  my  shame;  but  he  has  a  great  many 
fellows. 

Attentive.  Young  Badman  was  like  him  in- 
deed, and  he  trod  his  steps  as  if  wickedness 
bad  been  his  very  copy ;  I  mean,  as  to  his  des- 
perateness,  for  had  he  not  been  a  desperate 
one,  he  would  never  have  made  you  such  a 
reply  when  you  was  rebuking  of  him  for  his 
sin.  But  when  did  you  give  him  such  a  re- 
buke? 

Wiseman,  Awhile  after  God  had  parted  him 
and  I,  by  calling  of  me,  as  I  hope,  by  his 
grace,  still  leaving  him  in  his  sins;  and  so  far 
aa  I  could  ever  gather,  as  he  lived  so  he  died, 
even  as  Mr.  Badman  did ;  but  we  will  leave 
him  and  return  again  to  our  discourse. 

Attentive.  Ha!  poor  obstinate  sinners!  Do 
they  think  that  God  cannot  be  even  with 
them  ? 

Wi,^'.man.  I  do  not  know  what  they  think, 
but  I  know  wliat  God  has  said— that  as  "he 
cried  and  they  would  not  hear,  so  they  shall 
cry,  and  I  will  not  hear,  saith  the  Lord." 
Doubtle-ss  there  is  a  time  coming  when  Mr. 
Badman  shall  cry  for  this. 

Attentive.  But  I  wonder  that  he  should  be  so 
expert  in  wickedness  so  soon.  Alas!  he  was 
but  a  stripling;  I  suppose  he  was  as  yet  not 
twenty. 

Wiseman.  No,  nor  eighteen,  neither,  but  (as 
with    Ishmael,  and  with   the  children    that 


mocked  the  prophet)  the  seeds  of  sin  did  put 
forth  themselves  betimes  in  him. 

Attentive.  Well,  he  was  as  wicked  a  young 
man  as  commonly  one  shall  hear  of. 

Wiseman.  You  will  say  so  when  you  know 
all. 

Attentive.  All!  I  think  here  is  a  great  all, 
but  if  there  is  more  behind,  pray  let  us  hear 
it. 

Wiseman.  Why  then  I  will  tell  you  that  he 
had  not  been  with  his  master  much  above  a 
year  and  a  half  but  he  came  acquainted  with 
three  young  villains,  who  here  shall  be  name- 
less, that  taught  him  to  add  to  his  sin  much  of 
like  kind,  and  he  as  aptly  received  their  in- 
structions. One  of  them  was  chiefly  given  to 
nncleanness,  another  to  drunkenness,  and  the 
third  to  purloining  or  stealing  from  his  master. 

Attentive.  Alas,  poor  Avretch!  he  was  bad 
enough  before,  but  these,  I  suppose,  made  him 
much  worse. 

Wiseman,  That  they  made  him  worse  you 
may  be  sure  of,  for  they  taught  him  to  be  an 
arch,  a  chief  one  in  all  their  ways. 

Attentive.  It  was  an  ill  hap  that  he  ever  came 
acquainted  with  them. 

Wiseman.  You  must  rather  word  it  thus :  It 
was  the  judgment  of  God  that  he  did;  that  is, 
he  came  acquainted  with  them  through  the 
anger  of  God.  He  had  a  good  master,  and 
before  him  a  good  father;  by  these  he  had 
good  counsel  given  him  for  months  and  years 
together,  but  his  heart  was  set  upon  mischief; 
he  loved  wickedness  more  than  to  do  good, 
even  until  his  iniquity  cmne  to  be  hateful; 
therefore  from  the  anger  of  God  it  was  that 
these  companions  of  his  and  he  did  at  last  so 
acquaint  together.  Says  Paul,  "  They  did  not 
like  to  retain  God  in  their  knowledge;"  and 
what  follows  ? — "  w^herefore  God  gave  them  over 
(or  up)  to  their  own  hearts'  lusts."  And  again, 
"As  for  such  as  turn  aside  to  their  own  crooked 
ways,  the  Lord  shall  lead  them  forth  with  the 
Avorkers  of  iniquity."  This  therefore  was 
God's  hand  upon  him,  that  he  might  be  de- 
stroyed, be  damned,  because  he  received  not 
the  love  of  the  truth  that  he  might  be  saved. 
He  chose  his  delusions  and  deluders  for  him, 
even  the  company  of  base  men,  of  fools,  that 
he  might  be  destroyed. 

Attentive.  I  cannot  but  think  indeed  that  it 
is  a  great  judgment  of  God  for  a  man  to  be 
given  up  to  the  company  of  vile  men;  for 
what  are  such  but  the  devil's  .decoys,  even 
those  by  whom  he  draws  the  simple  into  his 
net?  A  whoremaster,  a  drunkard,  a  thief,  what 


LIFE  ASD    DEATH   (>F  MR.  nAD.VAS. 


501 


are  they  but  the  devil's  baits,   by  which   ho 
Ciit'-Iictli  ()thei"s? 

ir(V//j<f;j.  You  say  right;  but  this  young 
B;i(hn:iii  \v:w  no  simple  one,  if  by  simple  yi>u 
mean  one  unin«truetitl,  for  he  had  often  good 
counsel  given  him;  but  if  by  simple  y(»u  mean 
iiim  that  U  n  Um\  as  to  tho  true  knowledge  of 
and  faith  in  Christ,  then  he  was  a  siniple  one 
iii.K'od,  for  he  ehose  ileatli  rather  than  life,  and 
t(  live  in  eontinual  opposition  to  (104I  rather 
than  to  bf  rei-oneiled  unto  him;  aceonling  to 
that  leaving  of  the  wisi<  man,  "The  fools  hattnl 
knowletlge,  and  diil  not  chooso  the  fear  of  tho 
l»rd."  And  what  judgment  nioro  dreadful 
can  a  fool  be  given  up  to  than  to  be  delivered 
into  the  hands  of  such  men,  that  have  skill  to 
do  nothin  »  but  to  ripon  sin  and  ha-stcn  its  fin- 
ishing unto  ilamiiation?  And  thrreforo  nu-n 
dhoultl  bo  afraid  of  offending  (Jod,  beeause  he 
can  in  this  manner  punish  them  for  their  sins. 

I  knew  a  man  that  once  was,  as  I  thought, 
hopi'fully  awakened  about  his  condition  ;  yea, 
I  knew  two  that  were  so  awakeneil;  but  in 
time  they  bogan  to  draw  back  and  to  inrline 
again  to  their  lusts;  wherefore  (Jml  gave  them 
up  to  the  company  of  three  or  four  men  that 
in  h*sa  than  three  years'  time  brought  theuj 
roundly  to  the  gallows,  where  they  were 
hangetl  like  dogs,  because  they  refused  to  live 
like  honest  men. 

Alffndif.  Hut  such  men  do  not  believe  that 
thus  to  be  given  up  of  CJo<l  is  in  judgment  and 
anger;  they  nither  take  it  to  bo  their  liberty, 
and  do  count  it  their  happineiw;  they  are  glail 
that  their  cord  is  hnwed  and  that  the  reins  are 
on  their  neck;  they  are  glad  that  Ouy  may  sin 
without  eontnd,  and  that  they  may  choose  such 
comj>aMioiis  as  can  make  them  more  exitcrt  in 
an  evil  way. 

Wijicimin.  Their  judgment  is  therefore  ho 
much  the  greater,  because  thereto  is  addetl 
blin«lnesa  of  mind  and  hanlnesw  of  heart  in  a 
wicke<l  way.  They  arc  turne«l  up  to  the  way 
of  death,  but  nuist  not  see  to  what  place  they 
are  going.  "They  must  go  as  the  ox  to  the 
f^Liughter,  and  as  the  find  to  the  correction  of 
the  stocks,  till  a  dart  strike  through  their  liver, 
not  knowing  that  it  is  for  their  life."  This,  I 
tny,  mtikvA  their  judgment  double;  they  are 
given  up  of  God  for  awhile  to  s|M»rt  d 
Sidvest  with  that  which  will  assuriNlly  1, 
them  mourn  at  last,  when  their  fle^h  and  thi-ir  ; 
bo«ly  is  consunuMl.  Thi>*o  are  those  that  I'eter 
Dpeuks  of,  that  nhall  utterly  perish  in  their  own 
c«>rruptions:  these,  I  say,  who  count  it  pletmure 
to  riot  in  the  ibytimc,  and  that  s|)ort  them* 


solve:!  with  their  own  deceiving,  as  natural 
brute  beasts  made  to  be  taken  and  destroyinl, 

Atleittive.  Well,  but  I  pray  now  concerning 
these  three  villains  that  were  young  lladman'i 
companions;  tell  me  more  particularly  how  he 
carried  it  then. 

Wi$cman.  How  he  carried  it!  Why,  he  dii 
as  they.  I  intinjaled  so  much  before  whm  I 
said  they  niade  him  an  arch,  a  chief  one  in 
their  ways. 

First,  He  became  u  fretpienter  of  tavema 
and  tii>pling-hou»e«,  and  would  nUiy  there 
until  he  was  even  iw  drunk  as  n  beiwt.  And 
if  it  was  so  that  he  could  not  pet  out  by  d«jr, 
he  would,  be  sure,  g<'  'lit.      Yea,  he 

^trt-amc  sn  i-iimiiiiiti  g.  a   last  that  he 

was  taken  notice  of  to  be  a  drunkard  even  by 
all. 

Attenlive.  This  was  swinish,  ff)r  dninkennow 
is  so  beastly  a  sin,  a  sin  so  much  against  na- 
ture, that  I  wonder  that  any  that  have  but  the 
appearance  of  men  can  give  up  thenisclvex  to 
80  beastly,  yea,  worse  than  a  beastly,  thing, 

nW//i(//i.  It  is  a  swinish  vanity  indectl.  I 
will  tell  you  another  story.  — There  was  a  gcu- 
rieman  that  had  a  drunkard  to  be  his  groom, 
and  coming  home  one  night  verj-  much  ahuiKHl 
with  beer,  his  master  hjiw  it.  Well,  <|Uoth  hia 
master  within  himself,  I  will  let  thee  alone  to> 
night,  but  to-morrow  morning  I  will  convince 
thee  that  thou  art  worse 'than  a  beitst  by  the 
behaviour  of  my  horse.  Ji^o  when  morning 
was  come  he  bids  his  man  go  ancl  water  hia 
honte,  and  so  he  did ;  but  coming  up  to  hia 
master,  he  commands  him  to  watt  r  him  again; 
so  the  fellow  rid  into  the  water  the  woond 
tinie,  but  his  master's  horse  would  now  drink 
no  more;  so  the  fellow  came  U|t  and  told  hia 
master.  Then  saifl  his  master.  Thou  dntnkeu 
sot !  thou  art  far  worse  than  my  horso ;  he  will 

dri-t'    1 :  •■• -     !nit  thou  wilt  drink 

t^  .ill  drink  but  to  rf>-( 

fre.'«li  him-'.  II,  but  tli)U  lu  thy  hurt  and  dam- 
age; he  will  drink  that  he  nniy  Ik  nuirc  ser- 
viceable to  his  master,  but  thou  till  thou  art 
incapable  of  serving  either  IkhI  or  man.  O 
thou  bcoAt!  how  much  art  tliou  wonto  tbaa 
the  horH>  that  thou  ritiext  on  ! 

Attrn/irt.  Truly.    I    think    tliat   his   mast*? 
'.  for  in  <i  •  did  he 

Illy,  as  h<  he  bad 

not  !M>  mucli   government  ''  n.s    hia 

hontc  had  of  him<«eir  ;im  i  .     -tly  that 

his  beast  did  live  mop  to  thr  law  of 

hia  nature  by  far  than  <i.  •  >  •  ••..tn.  Hut  pray 
go  00  with  what  you  have  further  to  wmj. 


602 


SUNYAN'S  COMPLETE   WORKS. 


Wiseman.  Why,  I  say  that  there  are  four 
things  which,  if  they  are  well  considered, 
would  make  drunkenness  to  be  abhorred  in  the 
thoughts  of  the  children  of  men  : 

1.  It  greatly  tcndeth  to  impoverish  and  beg- 
gar a  man.  "  The  drunkard,"  says  Solomon, 
"shall  come  to  poverty."  Many  that  have  be- 
gun the  world  with  plenty  have  gone  out  of  it 
in  rags  through  drunkenness.  Yea,  many 
children  that  have  been  born  to  good  estates 
haTC  yet  been  brought  to  a  flail  and  a  rake 
thr;jgh  this  beastly  sin  of  their  parents. 

2.  Tiie  sin  of  dmnkenness,  it  bringeth  upon 
the  body  many  great  and  incurable  diseases,  by 
which  men  do  in  little  time  come  to  their  end, 
and  none  can  help  them.  So  because  they  are 
overmuch  wicked,  therefore  they  die  before 
their  time. 

3.  Drunkenness  is  a  sin  that  is  oftentimes 
attended  with  abundance  of  other  evils:  "Who 
hath  woe?  who  hath  sorrow?  who  hath  con- 
tentions? who  hath  babblings?  who  hath 
wounds  without  cause?  who  hath  redness  of 
eyes?  They  that  tarry  long  at  the  wine,  they 
that  go  to  seek  mixed  wine;"  that  is,  the 
drunkard. 

4.  By  drunkenness  men  do  oftentimes  shorten 
their  days,  go  out  of  the  alehouse  drunk,  and 
break  their  necks  before  they  come  home.  In- 
stances not  a  iaw  might  be  given  of  this,  but 
this  is  so  manifest  that  a  man  need  say  noth- 
ing. 

Attentive.  But  that  which  is  worse  than  all 
is,  it  also  prepares  men  for  everlasting  burn- 
ings. 

Wiseman.  Yea,  and  it  so  stupefies  and  besots 
the  soul  that  a  man  that  is  far  gone  in  drunk- 
enness is  hardly  ever  recovered  to  God.  Tell 
me,  when  did  you  see  an  old  drunkard  con- 
verted ?  No,  no ;  such  an  one  will  sleep  till  he 
dies,  though  he  sleeps  on  the  top  of  a  mast ; 
let  his  dangers  be  never  so  great,  and  death 
and  damnation  never  so  near,  he  will  not  be 
awaked  out  of  his  sleep.  So  that  if  a  man 
have  any  ro«pect  either  to  credit,  health,  life, 
or  salvation  he  will  not  be  a  drunken  man. 
But  the  truth  is,  where  this  sin  gets  the  upper 
band  men  arc,  as  I  said  before,  so  intoxicated 
and  bewitched  with  the  seeming  pleasures  and 
sweetness  thereof  that  they  have  neither  heart 
nor  mind  to  think  of  that  which  is  better  in 
itself,  and  would,  if  embraced,  do  them  good. 

A/feii/iir.  You  said  that  drunkenness  tends 
to  poverty,  yet  some  make  themselves  rich  by 
drunken  bargains. 

Wiseman.  I  said  so  because  the  word  says  so. 


And  as  to  some  men's  getting  thereby,  that  h 
indeed  but  rare  and  base ;  yea,  and  base  will 
be  the  end  of  such  gettings.  The  word  of  God 
is  against  such  ways,  and  the  curse  of  God  will 
be  the  end  of  such  doings.  An  inheritance 
may  sometimes  thus  be  hastily  gotten  at  the 
beginning,  but  the  end  thereof  shall  not  be 
blessed.  Hark  what  the  prophet  saith :  "  Woe 
to  him  that  coveteth  an  evil  covetousness, 
that  sets  his  nest  on  high !"  whether  he  makes 
drunkenness  or  aught  else  the  engine  or  decoy 
to  get  it,  for  that  man  doth  but  consult  the 
shame  of  his  own  house,  the  spoiling  of  his 
family,  and  the  damnation  of  his  soul ;  for  that 
which  he  getteth  by  working  of  iniquity  is  but 
a  getting  by  the  devices  of  bell ;  therefore  he 
can  be  no  gainer,  neither  for  himself  or  family, 
that  gains  by  an  evil  course.  But  this  was  one 
of  the  sins  that  Mr.  Badman  was  addicted  to 
after  he  came  acquainted  with  these  three  fel- 
lows, nor  could  all  that  his  master  could  do 
break  him  of  this  beastly  sin. 

Attentive.  But  where,  since  he  was  but  an 
apprentice,  could  he  get  money  to  follow  this 
practice,  for  drunkenness,  as  you  have  inti- 
mated, is  a  very  costly  sin  ? 

Wisc77ian.  His  master  paid  for  all.  For,  as  I 
told  you  before,  as  he  learned  of  these  three 
villains  to  be  a  beastly  drunkard,  so  he  learned 
of  them  to  pilfer  and  steal  from  his  master. 
Sometimes  he  would  sell  off  his  master's  goods, 
but  keep  the  money — that  is,  when  he  could  ; 
also  sometimes  he  would  beguile  his  master  by 
taking  out  of  his  cash-box  ;  and  when  he  could 
do  neither  of  these  he  w'ould  convey  away  of 
his  master's  wares  what  he  thought  would  be 
least  missed,  and  send  or  carry  them  to  such 
and  such  houses,  where  he  knew  they  would 
be  laid  up  to  his  use,  and  then  ai^point  set 
times  there  to  meet  and  make  merry  with 
these  fellows. 

Attentive.  This  was  as  bad,  nay,  I  think 
worse,  than  the  former,  for  by  thus  doing,  he 
did  not  only  run  himself  under  the  wrath  of 
God,  but  he  endangered  the  undoing  of  hia 
master  and  his  family. 

Wiseman.  Sins  go  not  alone,  but  follow  one 
the  other  as  do  the  links  of  a  chain  ;  he  that 
will  be  a  drunkard  must  have  money,  either  of 
his  own  or  of  some  other  man's ;  either  of  his 
father's,  mother's,  master's,  or  at  the  highway, 
or  some  way. 

Attentive.  I  fear  that  many  an  honest  man  ia 
undone  by  such  kind  of  servants. 

Wisema?i.  I  am  of  the  same  mind  with  you, 
but  this  should  make  the  dealer  the  more  wary 


LIFE  ASD  DEATH  OF  MR.   liADMA.V. 


503 


what  kind  of  servants  he  keeps  and  what  kind 
of  apprentices  he  takes.  It  should  also  teach 
him  to  look  well  to  his  shop  himself;  also  to 
t:ikc  a  strict  account  of  all  thin<;s  that  arc 
bought  and  sold  by  his  servants.  The  miwter's 
neglect  herein  may  eml)olden  his  servant  to  be 
bad,  and  may  bring  him  t<Hi  in  a  short  timu  tu 
rags  and  a  morsel  of  bread. 

Atlenlivf.  I  am  afraid  that  there  is  much  of 
tliis  kind  of  pilfering  amongst  servants  in  these 
bad  days  of  ours. 
(t^C^nVv/zi'i/i.   Nuw,  wlii'.e  it  is  in  my  mind. 


Wiseman.  It  is  so,  and  yet  it  is  one  of  the 
most  reigning  dins  in  our  day.* 

AtUntive.  So  they  say,  and  that  tiM>  among 
thiwe  that  one  would  think  had  more  wit,  even 
among  the  great  om-s. 

Wmnnan.  The  more  is  the  pity,  for  usu&lly 
examples  ili:it  are  set  by  ihem  that  are  great 
anil  chief  .spread  »tM»ner  and  more  univenuiUj 
than  tlo  the  sins  of  other  men  ;  yea,  and  wUm 
such  men  are  at  the  head  in  tran*grnw<ing,  iin> 
walks  with  a  bold  face  through  the  land.  Am 
Jeremiah  saith  of  the  prophets,  mi  may  it  bo 


I_  \vill  t(  11  sell  ;i  -tnry.— ^\!u  ii  I  w.Ls  in  prisciJ  ^^said  of  such  :  "  From  them  is  profuni  n.  -«  g«.no 


there  came  a  woman  to  me  that  wius  under  a 
great  deal  of  trouble.  t?o  I  asked  her  ^she 
being  a  stranger  to  me)  what  she  had  to  say  to 
me.  She  H;iid  she  was  at'raid  she  should  be 
damneii.  I  itsked  her  the  cause  of  those  fears. 
She  ttdd  me  that  she  had  stime  time  since  livetl 
with  a  slu)pkccper  at  Wellingborough,  and  luul 
ri>i)lnd  his  box  in  the  shop  several  times  of 
nioiu-y,  to  the  value  of  more  than  now  I  will 
*x\\ ;  and,  I'ray,  says  she,  tell  me  what  I  shall 
do.  I  told  her  I  wiiuld  have  her  go  to  her 
ma.ster  and  make  him  s;itistacti<m.  She  said 
she  w:u<  afraid.  I  asked  her  why  ?  She  said  she 
doubted  he  would  hang  her.  I  told  her  that  I 
woulil  intercede  for  her  life,  and  would  make 
use  of  other  iViends  too  to  do  the  like,  but  she 
luld  me  she  durst  not  venture  that.  Well,  said 
I,  shall  I  send  to  your  uuuster,  while  you  abide 
out  of  .-tight,  and  nuike  your  peace  with  him 
before  he  sees  you?  And  with  that  I  asked 
her  UKLster's  name.  Hut  all  that  she  saiil  in 
answer  to  this  was,  Tray  let  it  alone  till  I  come 
to  you  again.  So  away  she  went,  and  neither 
told  me  her  master's  name  nor  her  own.  This 
is  als>ut  ten  or  twelve  years  since,  and  I  never 
saw  her  atrain.  A.  tell  you  this  .'.tory  for  tiiijt 
._       -  ■   '  '  ■   .       ■  ■I 

I.:  .  '       1 

mak'-s  llieni  sometimes  iike  old  loii,  ol  wiiom 
mention  was  nuide  bet'ore,  (through  the  terroni 
that  he  lays  upon  tlieni,)  to  betray  them- 
(•clvei*. 

I  could  tell  you  of  another  that  came  to  me 
with  a  like  relation  concerning  herself  and  the 
robbing  of  her  mistress,  but  at  this  time  let 

thii  -llllirr. 

.ir/f<t/i(v.  But  what  was  that  other  villain 
addicted  to? — I  dican  young  I^MJIUft"'*  third 

-..inp-tninn* 

Wurman,  Tncleanaww;  I  told  you  before, 
but  it  1  lorgot, 

Ati'  .t,   it   wait   unclcauncM;    un- 

tlcannu^t  also  is  a  filthy  iiin. 


forth  into  all  the  land;"  that  Is,  with  l>old  and 
audacious  iM-i\ 

Aftaifiir.  Ihit  pray  let  us  return  again  to  Mr. 
liadman  and  his  companions.  You  say  one  of 
them  wiuH  very  vile  in  the  coiiiiniv^i.n  of  un- 
ci can  nes.s, 

WUoiiaii.  Yes,  so  I  say  ;  not  but  that  he  wa« 
a  drunkard  and  also  thievish,  but  he  was  mmt 
arch  in  this  sin  of  uncleanncss;  thin  roguery 
wjLs  his  nuustcrpiece,  for  he  was  a  ringleader  to 
them  all  in  the  beiLstly  sin  of  whon-dum.  Ho 
wiLs  also  best  acquainted  with  hUch  hounea 
where  they  were,  and  so  could  readily  lead  the 
rot  of  his  gang  unto  them.  Tin-  strumpets  aUo, 
because  they  knew  this  y<(UMg  villain,  would 
at  tirst  discover  tliemselves  in  all  tliiir  whorijth 
pranks  to  those  that  he  brought  with  him. 

Aflriitire.  That  is  a  deadly  thing;  I  mean,  it 
is  a  deadly  thing  to  young  men  when  such 
be;uHtly  <iueans  shall,  with  nordn  and  e.irriagca 
that  arc  openly  tempting,  discover  ti.i  i:.stlve« 
unto  them ;  it  i^i  hard  for  such  to  e>ca)H!  iheil 
snare. 

Wisrinan.  That  Ls  true,  therefore  the  wiae 
mail's  c«>unsel  is  the  best :  "  Come  not  near  the 
d(K>r  of  her  house;"  for  they  are  (tu  you  say) 
very  tempting,  as  is  seen  by  her  in  the  Tro- 
verlw:  "  I  lo<»ked,"siiys  the  wise  nnin,  "  through 
my  casement,  and  behold  among  the  simple 
«>nirs  I  discerneil  a  young  man  void  of  under- 
standing pa-ising  through  the  atrectn  near  her 
comer,  and  he  went  the  way  to  her  house,  io 
the  twilight,  in  the  evening,  in  the  black  and 
dark    night;    and    behold,    ther-  .i    a 

woman  with  the  attire  of  an  li:ir  .i>tlo 

of  heart,  (she  is  lewd  and  -  iier  fevt 

abide  not  in  her  hou«e;  U'  nithuut, 

ROW  iJt  she  in  the  strceta,  and  lieth  in  wait  ai 
ever)'  corner.)  S<»  slio  caught  him.  and  ktwod 
hini,  and  with  an  impudi  iil  fuci-  ^aid  unto  him, 
I  have  I  "are 

I  |>aid  .  .  I  to 

meet  tbcv,  diiigvntijr  tu  •wk  thy  I'acr,  and  I 


504 


SUNYAN'S  COMPLETK   WORKS. 


have  found  thee.,  I  have  decked  my  bed  with 
coverings  of  tapestry,  with  carved  works,  with 
fine  linen  of  Egypt.  I  have  perfumed  my  bed 
with  myrrh,  aloes,  and  cinnamon.  Come,  let 
us  lake  our  fill  of  love  until  the  morning,  let 
us  solace  ourselves  with  loves."  Here  was  a 
bold  beast ;  and  indeed,  the  very  eyes,  hands, 
words,  and  ways  of  such  are  all  snares  and 
bands  to  youthful,  lustful  fellows;  and  with 
thene  wius  young  Badman  greatly  snared. 

AHeniive.  Tliis  sin-  of  uncleanness  is  mightily 
cried  out  against  both  by  Moses,  the  prophets, 
Christ,  and  liis  apostles,  and  yet,  as  we  see,  for 
all  that,  how  men  run  headlong  to  it! 

Wi-<c)iian.  You  have  said  the  truth,  and  I 
will  adil  that  God,  to  hold  men  back  from  so 
filthy  a  sin,  has  set  such  a  stamp  of  his  indig- 
nation upon  it,  and  commanded  such  evil  effects 
to  folk)W  it,  that  were  not  they  that  use  it  bereft 
of  all  fear  of  God  and  love  to  their  own  health 
they  could  not  but  stop  and  be  afraid  to  com- 
mit it.  For  besides  the  eternal  damnation 
that  doth  attend  such  in  the  next  world,  (for 
those  "  have  no  inheritance  in  the  kingdom  of 
Christ  and  of  CJod,"  Eph.  v.,)  the  evil  effects 
thereof  in  this  world  are  dreadful.  This  sin 
is  such  a  snare  to  the  soul  that  unless  a  miracle 
of  grace  prevents,  it  unavoidably  perishes  in 
the  enchanting  and  bewitching  pleasures  of  it. 
Thia  is  manifest  by  these  and  such  like  texts: 
"  The  adulteress  will  liunt  for  the  precious  life. 
Whoso  conimitteth  adultery  with  a  woman 
lacketh  understanding;  and  he  that  doth  it 
dcstroyeth  his  own  soul.  An  whore  is  a  deep 
ditch,  and  a  strange  woman  is  a  narrow  pit. 
Her  house  inclines  to  death,  and  her  paths  unto 
the  dead.  None  that  go  in  unto  her  return 
again,  neither  take  they  hold  of  the  path  of 
life.  She  hath  cast  down  many  wounded ;  yea, 
many  strong  men  have  been  slain  by  her ;  her 
house  is  the  way  to  hell,  going  down  to  the 
chambers  of  death." 

Attentive.  These  are  dreadful  sayings,  and  do 
ahow  the  dreadful  state  of  those  that  are  guilty 
of  this  sin. 

Wixoivm.  Verily,  so  they  do.  But  yet  that 
which  makes  the  whole  more  dreadful  is,  that 
men  are  given  up  to  this  sin  because  they 
are  abliorred  of  God ;  and  because  abhorred, 
therefore  they  shall  fall  into  the  commission 
cf  it  and  shall  live  there:  "The  mouth  (that 
\B,  the  flattering  lips)  of  a  strange  woman  is  a 
deep  pit,  the  abhorred  of  the  Lord  shall  fall 
therein."  Therefore  it  saith  again  of  such, 
that  they  "have  none  inhc>ritance  in  the  king- 
dom of  Christ  and  of  God." 


Attentive.  Put  all  together,  md  it  is  a  dread- 
ful thing  to  live  and  die  in  this  transgression. 
Wiseinan.  True ;  but  suppose  that  instead  of 
all  these  judgments  this  sin  had  attending  of 
it  all  the  felicities  of  this  life,  and  no  bitter- 
ness, shame  or  disgrace  mixed  with  it,  yet  one 
hour  in  hell  will  spoil  all.  Oh  this  hell,  hell- 
fire,  danination  in  hell !  it  is  such  an  inconceiv- 
able punishment  that  were  it  but  thoroughly 
believed  it  would  nip  this  sin,  with  others,  in 
the  head.  But  here  is  the  mischief:  those 
that  give  up  themselves  to  these  things  do  so 
harden  themselves  in  unbelief  and  atheism 
about  the  things,  the  punishments  that  God 
hath  threatened  to  inflict  upon  the  committers 
of  them,  that  at  last  they  arrive  to  almost  an 
absolute  and  firm  belief  that  there  is  no  judg- 
ment to  come  hereafter,  else  they  would  not, 
they  could  not,  no  not  attempt  to,  commit  this 
sin  by  such  abominable  language  as  some  do. 

Attentive.  Well,  but  I  wonder,  if  young  Bad- 
man's  master  knew  him  to  be  such  a  v/retch, 
that  he  would  suffer  him  in  his  house? 

Wiseman.  They  liked  one  another  even  as 
fire  and  water  do.  Young  Badman's  ways  were 
odious  to  his  master,  and  his  master's  ways  were 
such  as  young  Badman  could  not  endure.  Thus 
in  these  two  were  fulfilled  that  saying  of  the 
Holy  Ghost:  "An  unjust  man  is  an  abomina- 
tion to  the  just ;  and  he  that  is  ujiriglit  in  the 
way  is  an  abomination  to  the  wicked." 

The  good  man's  ways  Mr.  Badman  could  not 
abide,  nor  could  the  good  man  abide  the  bad 
ways  of  his  base  apprentice.  Yet  would  his 
master,  if  he  could,  have  kept  him  and  also 
have  learned  him  his  trade. 

Attentive.  If  he  could!  Why  he  might  if  he 
would,  might  he  not  ? 

Wiseman.  Alas !  Badman  ran  away  from  him 
once  and  twice,  and  would  not  at  all  be  ruled. 
So  the  next  time  he  did  run  away  from  him  ho 
did  let  him  go  indeed,  for  he  gave  him  no  oc- 
casion to  run  away,  except  it  was  by  holding 
of  him  as  much  as  he  could  (and  that  he  could 
do  but  little)  to  good  and  honest  rules  of  life. 
And  had  it  been  one's  own  case  one  should 
have  let  him  go.  For  what  should  a  man  do 
that  had  either  regard  to  his  own  peace,  his  chil- 
dren's good,  or  the  preservation  pf  the  rest  of 
his  servants  from  evil,  but  let  him  go?  Had 
he  stayed,  the  house  of  correction  had  been 
most  fit  for  him,  but  thither  his  master  wa.s 
loth  to  send  him,  because  of  the  love  that  he 
bore  to  his  f:xther.  An  house  of  correction,  I 
say,  had  been  the  fittest  place  for  him,  but  h;3 
master  let  him  go. 


LIFE  ASD   DEATH  OF  MR.  BADMAS. 


505 


Attentive.  lie  ran  away,  you  !-ay  ;  but  whither 
did  he  run? 

WUeman.  Why,  to  one  of  his  own  trade  and 
also  like  hininolf.  Thus  the  wicked  joined 
bund  in  han  1,  and  there  be  served  out  hi.s 
time. 

Attentive.  Tlion  sijre  be  had  his  heart's  de- 
fire  when  he  was"  with  one  «<>  like  himself. 

WiMincr.  Yes,  so  be  bad,  but  God  gave  it 
li'u  in  his  an;;er. 

KUentive.  lluw  do  you  n«ean' 

WifrinuH.  I  mean  jus  bifore,  that  for  a  wieked 
man  to  be,  by  the  provi^lfiiee  of  (lodj^  turiud 
out  of  a  ;:ood  num's  doors  into  a  wieked  man's 
house  to  dwell  is  a  sign  of  the  anjjer  of  CJod. 
For  (.}«mI  by  this  and  such  judj^ments  says  thus 
to  sueh  an  one  :  "  Thou  wieked  one,  tliou  lovest 
not  nie,  my  ways,  nor  my  people;  thou  ejtstest 
my  law  aiul  goinl  counsel  behinti  thy  back: 
come,  I  will  dis|K)se  of  thee  in  my  wrath;  thou 
jihalt  be  turneil  over  to  the  unjrodly,  thou  shalt 
be  put  to  school  to  the  devil ;  I  will  leave  thee 
to  sink  and  swim  in  sin  till  I  shall  visit  thee 
with  death  and  judgment."  This  was  there- 
fore another  judgment  that  did  come  upon  this 
young  Ikulman. 

Attentive.  You  have  wiid  the  truth,  for  God 
by  such  a  judgment  as  this  in  eflect  says  so  in- 
deed ;  for  be  takes  them  out  of  the  hand  of 
the  just,  and  binds  them  up  in  the  hands  of 
the  wicki-d,  atid  whither  they  then  shall  be  car- 
ried a  man  may  easily  imiigine. 

\Vi»emiin.  It  is  one  of  the  sathh^^t  tokens  of 
GikI's  anger  that  hRp|>ens  to  such  kind  of  per- 
Bons,  and  that  for  several  reasons  : 

1.  Such  an  one,  by  this  judgiui'nt,  is  put  out 
of  the  way  and  from  un«ler  the  means  which  or- 
dinarily are  made  use  of  to  ilo  p(hmI  to  the  soul. 
For  a  family  wlu-re  po«IIiness  is  profcK-Jetl  and 
praclise<l  istMxl's  ordinance,  the  place  which 
be  has  ap|>ointe4|  to  teach  ytmng  ones  the  way 
and  fc:»r  of  (Jo<l.  Now  to  l>e  put  out  of  such 
a  family,  into  p.  bad,  a  wicked  one,  as  Mr. 
I.idman  wa.s,  must  needs  he  in  judgment  and 
a  t»ign  of  the  ancer  of  CkkI.  For  in  ungixlly 
familio*  men  learn  to  fi.rget  f  J<kI,  to  hate  go<Kl- 
ne's,  ami  to  tj'.iangc  tbemsclvca  from  the  ways 
of  tbiwe  that  arc  g«M»d. 

1.  In  bad  families  they  have  continually 
ii'^h  examples  and  also  incitementu  to  evil, 
and  fresh  eneouragrment«  to  it  too.  Yea, 
moreover,  in  such  place*  evil  is  comnui.  " 
prai.M.-<l.  well  s[M)ken  of,  and  they  that  do  :: 
lpplaude«l ;  and  ibis,  to  be  sure,  is  a  drowning 
judgment. 

.'{.  8ueb  place*  arc  the  very  haunts  and  walks 


of  the  infernal  spirits,  who  are  rmitinuallT 
poisijning  the  cogitations  and  minds  of  one  or 
other  in  sueh  families,  that  they  be  able  to 
poison  others.  Therefore  obsi-rve  it :  usually 
in  wicked  families  some  one  or  two  are  n»ore 
arch  for  wickrtlness  than  are  any  others  that 
are  there,  N<»w,  such  are  Satan's  conduit- 
pipes,  for  by  them  be  conveys  the  spawn  of 
bell,  through  their  Ijcing  crafty  in  wiekwlnew, 
into  the  ears  and  souN  of  their  ■  ii«; 

yea,  and  when  they  have  once  c<.:.  ,    . ;.  k- 

edne.<s,  they  travail  with  it.  as  dodi  a  uomon 
with  chihl,  till  they  have  brought  it  forth: 
"Ik-hold,  he  travaileth  with  inifpiity,  and  hath 
conceived  mischief  and  brought  forth  fals4>- 
bood."  Some  men,  as  here  Is  intimatetl  in  the 
text,  ami  as  was  hinted  aUo  bcfnrc,  have  a 
mind  of  mystical  but  helli-<h  copulation  with 
the  devil,  who  is  the  father  and  their  s«iul  the 
mother  of  sin  and  wickedness;  and  they,  so 
soon  as  they  have  conceive*!  by  him,  rini-h  by 
bringing  A)rth  sin,  both  it  ami  their  own  dam- 
nation. 

Attentive.  How  much  then  doth  it  concern 
tho.se  parents  that  love  their  chihlren  to  see 
that  if  they  go  from  then)  they  be  put  into  (*uch 
families  as  be  good,  that  they  may  learn  there 
betimes  to  eschew  evil  and  to  follow  that  which 
is  gootl ! 

\Vi»emnn.  It  doth  concern  them  in<lee«l ;  and 
it  doth  also  concern  them  that  take  ehiMren 
into  their  families  to  take  bettl  what  children 
they  receive.  For  a  man  may  soon  by  n  bad 
boy  be  damaged  both  in  bis  name,  estate,  and 
family,  and  also  hinderiHl  in  his  peace  and 
peaceable  pursuit  after  (JikI  and  ginlliness;  I 
sjiy,  by  one  such  vermin  as  a  wicked  and  filthy 
aj'prentice. 

Attentive.  True,  for  one  sinner  destroyelh 
much  g<KMl,  and  a  poor  man  is  betti-r  than  a 
liar.  Hut  many  times  a  man  ninnot  hel[t  it, 
for  such  as  at  the  beginning  promise  very  fair 
are  by  a  little  time  proved  to  bo  very  zogUM, 
like  young  liadman. 

Witeman.  That  is  true  also;  but  when  a 
man  has  done  the  be«t  be  vnn  to  b.-l]'  it  he 
may   with   the   more  confi  '  'he 

bb'^sing  of  God  to  follow,  or  the 

more  peace  if  things  go  contrarv*  to  his  i|i-"ire. 

Attentire.  Well,  but  did  Mr.  Iltdman  and  hU 

master  agree  so  well?  I  mean  hit  la^t  maalcT, 

e  they  wore   binls  of  a  fe:»''  I    :  .<-an 

.  e  they  wer<'  •">  w.!l  rvM  ("T  s^ 

Wi$fmnn.    I  '" 

I  told  you,  I  .,  "«» 

(all  out  with  young  liadman,  hia  •enrani,  aod 


506 


BUNYAN'S  COMPLETE   WOEKS. 


chide,  yea,  and  sometimes  beat  him  too,  for 
his  naughty  doings. 

At/at/lce'.  Wliat !  for  all  he  was  so  bad  him- 
self! This  is  like  the  proverb,  The  devil  cor- 
rects vice. 

Wueman.  I  will  assure  you  it  is  as  I  say,  for 
you  niu.-it  know  tliat  Badnian's  ways  suited  not 
wiih  his  nuu^ter's  gains.  Could  he  have  done 
&•  tlie  damsel  that  we  read  of  (Acts  xvi.)  did 
—to  wit,  fill  his  master's  purse  with-  his  bad- 
noss—he  had  certainly  been  his  white  boy ; 
but  it  was  not  so  with  young  Badman,  and 
therefore,  though  his  master  and  he  did  suit 
well  enough  in  the  main,  yet  in  this  and  that 
point  they  dilicred.  Young  Badman  was  for 
neglecting  of  his  master's  business,  for  going 
to  the  whorehouse,  for  beguiling  of  his  master, 
for  attempting  to  debauch  his  daughters,  and 
the  like.  No  marvel,  then,  if  they  disagreed 
in  their  points.  Not  so  much  for  that  his 
master  had  an  antipathy  against  the  fact  it- 
Belf— for  he  could  do  so  when  he  was  an  ap- 
pi entice — but  for  that  his  servant,  by  his  sin, 
made  spoil  of  his  commodities,  &c.,  and  so 
damnified  his  master. 

Had  (as  I  said  before)  young  Badman's 
wickedness  only  a  tendency  to  his  master's 
advantages,  as  could  he  have  sworn,  lied,  coz- 
ened, cheated,  and  defrauded  customers  for  his 
master,  (and  indeed  sometimes  he  did  so,)  but 
had  tliat  been  all  that  he  had  done  he  had  not 
had,  no,  not  a  wry  word  from  his  master;  but 
(his  was  not  always  Mr.  Badman's  way. 

Atientii-c.  That  was  well  brought  in,  even 
the  maid  that  we  read  of  in  the  Acts,  and  the 
distinction  was  as  clear  betwixt  the  wicked- 
ness and  wickedness  of  servants. 

WUemcui.  Alas !  men  that  are  wicked  them- 
Belves  yet  greatly  hate  it  in  others,  not  simply 
because  it  is  wickedness,  but  because  it  op- 
poseth  their  interest.  Do  you  think  that  that 
maid's  nnister  would  have  been  troubled  at  the 
loss  of  her  if  he  had  not  lost  with  her  his  gain  ? 
No,  I'll  warrant  you ;  she  might  have  gone  to 
the  devil  for  him.  But  when  her  master  saw 
"  that  the  hope  of  his  gain  was  gone,"  then, 
then  he  fell  to  persecuting  Paul.  But  Mr. 
Badman's  ma.ster  did  sometimes  lose  by  Mr. 
Badman's  sins,  and  then  Badman  and  his 
master  were  at  odds. 

Affeiiiive.  Alas,  poor  Badman!  Then  it 
seems  thou  couldst  not  at  all  times  please  thy 
like? 

Tf7.-.WH/T».  No,  he  could  not,  and  the  reason 
I  have  told  you. 

Attentive.  But  do  not  bad  masters  condemn 


themselves  in  condemning  the  badness  of  their 
servants  ? 

Wiseman.  Yes,  in  that  they  condemn  that 
in  another  which  they  either  have  or  do  allow 
in  themselves.  And  the  time  will  come  when 
that  very  sentence  that  hath  gone  out  of  their 
own  mouths  against  the  sins  of  others,  them- 
selves living  and  taking  pleasure  in  the  same, 
shall  return  with  violence  upon  their  own 
pates.  The  Lord  pronounced  judgment  against 
Baasha,  as  for  all  his  evils  in  general,  so  for 
this  in  special,  because  he  w'as  "  like  the  house 
of  Jeroboam,  and  yet  killed  him."  This  is 
Mr.  Badman's  master's  case,  and  he  is  like  his 
man,  and  yet  he  beats  him ;  he  is  like  hia 
man,  and  yet  he  rails  at  him  for  being  bad. 

Attentive.  But  why  did  not  young  Badman 
run  away  from  his  master,  as  he  ran  away  from 
the  other? 

Wixeman.  He  did  not.  And,  if  I  be  not 
mistaken,  the  reason'why  was  this :  There  was 
godliness  in  the  house  of  the  first,  and  that 
young  Badman  could  not  endure.  For  fare, 
for  lodging,  for  work,  and  time  he  had  better 
and  more  by  his  master's  allowance  than  ever 
he  had  by  his  last ;  but  all  this  would  not  con- 
tent because  godliness  was  promoted  there. 
He  could  not  abide  this  praying,*  this  reading 
of  Scriptures,  and  hearing  and  repeating  of 
sermons ;  he  could  not  abide  to  be  told  of  his 
transgressions  in  a  sober  and  godly  manner. 

Attentive.  There  is  a  great  deal  in  the  man- 
ner of  rejiroof ;  wicked  men  both  can  and  can- 
not abide  to  hear  their  transgressions  spoken 
against. 

Wiseman.  There  is  a  great  deal  of  difference 
indeed ;  this  last  master  of  Mr.  Badman  would 
tell  Mr.  Badman  of  his  sins  in  Mr.  Badman's 
own  dialect;  he  would  swear,  and  curse,  and 
damn  when  he  told  him  of  his  sins ;  and  this 
he  could  bear  better  than  to  be  told  of  them 
after  a  godly  sort.  Besides,  that  last  master 
would,  when  his  passions  and  rage  was  over, 
laugh  at  and  make  merry  with  the  sins  of  his 
servant  Badman  ;  and  that  would  please  young 
Badman  well.  Nothing  offended  Badn?an  but 
blows,  and  those  he  had  but  few  of  now,  be- 
cause he  was  pretty  well  grown  up.  For  the 
most  part,  when  his  master  did  rage  and  swear, 
he  would  give  him  oath  for  oath,  and  curse  for 
curse,  at  least  secretly,  let  him  go  on  so  long 
as  he  would. 

Attentive.  This  was  hellish  living. 

Wiseman.  It  was.  hellish  living  indeed  ;  and 
a  man  might  say  that  with  this  master  young 
Badman  completed  himself  yet  more  and  more 


LIFE  AXD  DEATH  OF  Mli.  LAlJM.iy. 


507 


In  wickedness  as  well  as  iif  his  trade;  for  by 
that  he  can>e  out  of  his  time,  what  with  his 
own  inclination  to  sin,  wliat  with  his  acquaint- 
aiicewitli  his  three  coinpanions,  and  what  with 
this  Uust  master  and  the  wickedness  l»e  saw  in 
him,  he  became  a  i^inner  in  grain.  I  think  lie 
had  a  biisturd  laid  to  his  charge  before  he  came 
out  of  his  time. 

Atttntice.  Well,  but  it  seems  ho  did  live  to 
come  out  of  his  tinu";  but  what  did  he 
Uien  ? 

Wieiium.  Why,  he  went  home  to  his  father, 
and  he,  like  a  loving  and  tender-hearted  fa- 
tltcr,  received  him  into  his  house. 

Attentive.  Antl  how  did  he  carry  it  there? 

WUrman.  Why,  the  reason  why  he  went 
homo  Wiis  for  money  to  set  up  for  himself.  Ho 
stayed  but  a  little  at  home,  but  that  little  while 
that  he  did  stay  he  refrained  himself  as  well 
xs  he  could,  and  did  not  so  much  discover 
liimself  to  be  base,  for  fear  hi-*  father  should 
take  distaste,  and  so  should  refuse  or  for  awhile 
forbear  to  give  him  money. 

Yet  even  then  he  would  have  his  times  and 
companions,  and  the  fdl  of  his  lusts  with  them, 
but  he  use«l  to  blind  all  with  tliis:  he  wasplad 
to  see  his  old  aciiuaintance,  aiid  they  as  glad  to 
Boe  him,  anil  ho  could  not,  in  civility,  but  ac- 
commodate them  with  a  bottle  or  two  of  wino 
or  u  dozen  or  two  of  driuk. 

Atlentite.  And  did  the  old  man  give  him 
money  to  set  up  with  ? 

II'iV/M-i;!.  Yes,  about  two  hundred  pounds. 

Attentire.  Therein,  I  think,  the  old  man  wa.s 
out.  llail  I  been  his  father,  I  w<»uld  have  held 
him  a  little  atstavesend  till  I  had  had  far  bet- 
ter ^iroof  of  his  manners  to  be  good,  (for  I 
perceived  that  his  father  did  know  what  a 
naujjhly  boy  ho  had  been,  both  by  what  he 
Used  to  do  at  honie,  and  because  he  changed  a 
piKKl  nuLstcr  for  n  b.id,  fn:.)  He  should  not, 
therefore,  have  given  him  money  so  »oon. 
What  if  he  had  pinched  a  little  and  gone  to' 
journey-work,  for  a  time,  that  he  might  have 
known  wh.at  a  [wnny  w:w  by  his  earning  of 
it?  Then,  in  all  probability,  he  had  known 
better  how  to  have  spent  it;  yea,  and  by  that 
lime,  perhajw,  have  l)olter  connidered  with 
himself  how  to  have  lived  in  the  world.  Ay, 
and  who  knows  but  he  might  come  to  himself 
with  the  prodigal,  and  have  aake<l  God  an<l 
his  father  forgivoncMS  for  the  vilLunien  that  he 
had  committed  .ngainnt  thnm? 

W'ijtrmnn.  If    iiis     '  ild    also    have 

bli^H.-d   his  manner  '  /  to  him,  and 

iiavc  made  it  eflixtual  lor  the  cad«  that  you 


have  propoundetl,  then  I  should  have  thought 
as  you.  Hut  ahis.  alas!  you  talk  as  if  yoa 
never  knew,  or  had  at  this  pri'sent  forg«)t,  what 
the  bowels  and  coni|)assions  of  a  father  arc. 
Why  did  you  not  serve  your  own  son  so?  Hut  it 
is  evident  enough  that  w«  are  belter  at  giving 
gm>d  counsel  to  others  than  wo  are  at  taking 
gfMxl  counsel  ountelveti.  Hut,  mine  honest 
neighbour,  HupiKwo  that  Mr.  Haduuin's  fathei 
had  done  as  you  say,  and  by  so  doing  had 
driven  his  son  to  ill  courses,  what  had  ho 
bettered  either  him?*elf  or  his  son  in  so  doing? 

Attentivr.  That  is  true ;  hut  it  doth  not  fol- 
low that  if  the  father  had  done  as  I  xaid  the 
son  would  have  done  as  you  HUp[>o«c  Hut  if 
he  had  done  as  you  have  supposed,  what  bad 
he  done  worse  than  he  had  done  already? 

WUannu.  He  had  done  bad  enough,  that  it 
true.  Hut  suppose  his  father  ha<l  givi-n  hira 
no  money,  and  sujipose  that  young  Hadman 
had  taken  a  pet  thereat,  and  in  anger  had  gono 
beyond  sea,  and  his  father  had  never  si'en  him 
nor  heard  of  him  more  ;  or  Bupposc  that,  of  a 
mad  and  headstrong  stomach  he  had  gono  to 
the  highway  for  money,  and  so  h.nd  brought 
himself  to  the  gallows  and  his  father  and  fam< 
ily  to  great  contempt;  or,  if  by  so  doing  ho 
had  not  brought  himself  to  that  end.  yet  ho 
had  added  to  all  his  wickedness  such  and  such 
evils  besides, — what  comfort  could  his  father 
have  had  in  this? 

Hesides,  when  his  father  Iiad  done  for  him 
what  he  could,  with  desire  to  make  him  an 
honest  man,  he  would  then,  wluiher  his  son 
had  proved  honest  or  no,  have  laid  down  hi« 
head  with  far  more  peace  than  if  he  had  taken 
your  counsel. 

Attentive.  Nay,  I  think  I  should  not  havo 
been  ftirward  to  have  given  advice  in  the  caae; 
but  truly  you  have  given  me  such  an  account 
of  his  villainies  that  the  hearing  thereof  ha.4 
made  me  angry  with  him. 

Wiseman.  In  an  angry  moml  we  may  soon 
out«boot  ourvelvcn;  but,  poor  wretch  a.<<  he  is  I 
he  Ls  gone  to  his  place.  Hut,  as  I  said,  when 
a  grxxl  father  hath  done  what  he  can  for  a  bad 
child,  and  that  child  shall  prove  never  the  Iml- 
ter,  he  will  lie  down  with  far  more  peace  than 
if  through  severity  he  had  driven  him  to  in* 
conveniences. 

I  remember  Uiat  I  bare  heard  of  a  good 
woman  that  had  (as  this  old  man)  a  bad  and 
ungo«lly  son,  and  she  pmye»l  for  hiro.  roun- 
selletl  him,  w  "      .  lor 

MVcral   year-  .  ned 

bad.     At  last,  upon  a  lime,  aUvr  idio  had  bc«a 


508 


BUNYAN'S  COMPLETE  WORKS. 


at  prayer,  as  she  was  wont,  for  his  conversion, 
she  comes  to  him,  and  thus,  or  to  this  effect, 
begins  again  to  admonish  him.  Son,  said  she, 
thou  hast  been  and  art  a  wicked  child ;  thou 
hast  cost  me  many  a  prayer  and  tear,  and  yet 
thou  remainest  wicked  ;  well,  I  have  done  my 
duty,  I  have  done  what  I  can  to  save  thee; 
now  I  am  satisfied  that  if  I  shall  see  thee 
damned  at  the  day  of  judgment  I  shall  be  so 
far  o(V  from  being  grieved  for  thee  that  I  shall 
rejoice  to  hear  the  sentence  of  thy  damnation 
at  that  day.     And  it  converted  him. 

1  toll  yon,  that  if  parents  carry  it  lovingly 
towards  their  children,  mixing  their  mercies 
with  loving  rebukes,  and  their  loving  rebukes 
with  lathcrly  and  motherly  compassions,  they 
are  more  likely  to  save  their  children  than  by 
being  churlish  and  severe  towards  them.  But 
if  they  do  not  save  them,  if  their  mercy  do 
them  no  good,  yet  it  will  greatly  ease  them  at 
the  day  of  death  to  consider,  "  I  have  done  by 
love  as  much  as  I  could  to  save  and  deliver 
my  child  from  hell." 

Attentive.  Well,  I  yield.  But  pray  let  us 
return  again  to  Mr.  Badman.  You  say  that 
his  father  gave  him  a  piece  of  money  that  he 
might  set  up  for  himself. 

WiMman.  Yes,  his  father  did  give  him  a 
piece  of  money,  and  he  did  set  up,  and  almost 
as  soon  set  down  again ;  for  he  was  not  long 
set  up  but  by  his  ill  managing  of  his  matters 
at  home,  together  with  his  extravagant  ex- 
penses abroad,  he  was  got  so  far  in  debt  and 
had  so  little  in  his  shop  to  pay  that  he  was 
hard  put  to  it  to  keep  himself  out  of  prison. 
But  when  his  creditors  understood  that  he  was 
about  to  marry,  and  in  a  fair  way  to  get  a  rich 
wife,  they  said  among  themselves,  "  We  will 
not  be  hasty  with  him ;  if  he  gets  a  rich  wife, 
he  will  pay  us  all." 

Attentive.  But  how  could  he  so  quickly  run 
out,  for  I  perceive  it  was  in  little  time  by  what 
you  say  ? 

Wiseman.  It  was  in  little  time  indeed;  I 
think  he  was  not  above  two  years  and  a  half 
in  doing  of  it;  but  the  reason  is  apparent,  for 
he  being  a  wild  young  man,  and  now  having 
the  bridle  loose  before  him,  and  being  wholly 
subjected  to  his  lusts  and  vices,  he  gave  him- 
eelf  up  to  the  way  of  his  heart  and  to  the  sight 
of  his  eye,  forgetting  that  for  all  these  things 
God  would  bring  him  to  judgment;  and  he 
that  doth  thus,  you  may  be  sure,  shall  not  be 
able  long  to  stand  on  his  legs. 

Besides,  he  had  now  an  addition  of  new 
companions— companions,    you    must    think, 


most  like  himself  in  manners,  and  so  such 
that  cared  not  who  sunk,  so  they  themselves 
might  swim.  These  would  often  be  haunting 
of  him  and  of  his  shop  too  when  he  was  absent. 
Thev  would  commonly  egg  him  to  the  ale- 
house, but  yet  make  him  Jack-pay-for-all  : 
they  would  also  be  borrowing  money  of  him, 
but  take  no  care  to  pay  again,  except  it  was 
with  more  of  their  company,  which  also  he 
liked  very  well;  and  so  his  poverty  came 
"like  one  that  travaileth,"  and  his  "want 
like  an  armed  man." 

But  all  the  while  they  studied  his  temper ; 
he  loved  to  be  flattered,  praised,  and  com- 
mended for  wit,  manhood,  and  personage; 
and  this  was  like  stroking  him  over  the  face. 
Thus  they  colleagued  with  him,  and  yet  got 
more  and  more  into  him,  and  so  (like  horse- 
leeches) they  drew  away  that  little  that  his 
fiither  had  given  him,  and  brought  him 
quickly  down  almost  to  dwell  next  door  to 
the  beggar. 

Attentive.  Then  was  the  saying  of  the  wise 
man  fulfilled:  "He  that  keepeth  company 
with  harlots  and  is  a  companion  of  fools  shall 
be  destroyed." 

Wisemaii.  Ay,  and  that  too,  "A  companion 
of  riotous  persons  shameth  his  father;"  for  he, 
poor  man,  hath  both  grief  and  shame  to  see 
how^  his  son  (now  at  his  own  hand)  behaved 
himself  in  the  enjoyment  of  those  good  things 
in  and  under  the  lawful  use  of  which  he  might 
have  lived  to  God's  glory,  his  own  comfort, 
and  credit  among  his  neighbours.  "But  he 
that  followeth  vain  persons  shall  have  poverty 
enough."  The  way  that  he  took  led  him 
directly  into  this  condition,  for  who  can  ex- 
pect other  things  of  one  that  follows  such 
courses?  Besides,  when  he  was  in  his  shop 
he  could  not  abide  to  be  doing;  he  was  natu- 
rally given  to  idleness ;  he  loved  to  live  high, 
but  his  hands  refused  to  labour;  and  what 
else  can  the  end  of  such  an  one  be  but  that 
which  the  wise  man  saith? — "The  drutkard 
and  the  glutton  shall  come  to  poverty,  and 
drowsiness  shall  clothe  a  man  with  rags." 

Attentive.  But  now,  methinks,  when  he  was 
brought  thus  low,  he  should  have  considered 
the  hand  of  God  that  was  gone  out  against 
him,  and  should  have  smote  upon  the  breast 
and  have  returned. 

Wiseman.  Consideration,  good  consideration, 
was  far  from  him ;  he  was  as  stout  and  proud 
now  as  ever  in  all  his  life,  and  was  as  high  too 
in  the  i:)ursuit  of  his  sin  as  when  he  was  in 
the  midst  of  his  fulness;  only  he  went  now 


LIFE  ASD  DEATH  OF  MR.  BADMAX. 


509 


like  a  lired  jade;  the  devil  had  ridden  him 
aIiuo-)t  oiY  hi.s  U"^. 

Atkntive.  Well,  but  what  did  he  do  when 
all  wa.-*  alino:<t  gone? 

WUeiium.  Two  thinj^  were  now  hi;*  play: 
1.  He  burc  all  in  hand  by  swearing,  and 
cracking,  and  lying  that  he  was  as  well  to 
pans  as  he  wan  the  first  day  he  set  up  for  hini- 
Belf,  yea,  that  he  had  rather  got  than  hist; 
and  he  had  at  hi.n  beck  some  of  his  C(»m- 
[lanions  that  wonlil  swear  to  confirm  it  as  fast 
as  he. 

AUenthe.  Tliis  was  double  wickedness;  it 
W21S  u  sin  to  say  it,  and  another  to  swear  to  it. 

WUeman.  That  is  true;  but  what  evil  is  that 
that  he  will  not  do  that  is  left  of  God,  as  I  be- 
lieve .Mr.  Hadman  was? 

Allentive.  And  what  w.as  the  other  thing? 

Wifemon.  Why,  that  which  I  hinted  before 
— he  was  for  lix)king  out  for  a  rich  wife;  and 
now  I  am  come  to  some  more  of  his  invented, 
doviseti,  designed,  and  abominable  roguery, 
such  as  will  yet  declare  him  to  be  n  most 
abominable  sinner. 

The  thing  wils  this:  a  wife  he  wanted,  or 
rather  money,  for,  ns  for  a  woman,  he  could 
have  whores  enough  at  his  whistle.  But,  as  I 
said,  he  wanted  money,  and  that  must  be  got 
by  a  wife  or  no  way;  nor  could  he  .so  easily 
get  a  wife,  neither,  except  he  became  an  artist 
at  the  way  of  dis.scmbling ;  nor  would  dissem- 
bling do  among  that  people  tliat  could  dissem- 
ble as  well  as  he,  Ihit  there  dwelt  a  maid  not 
far  from  him  that  nius  both  gmlly  and  one  that 
had  a  goo«l  portion;  but  how  to  get  her,  there 
lay  all  the  craft.  Well,  he  calls  a  council 
of  some  of  his  most  trusty  and  cunning  com- 
panions and  breaks  his  mind  to  them — to  wit, 
that  he  had  a  mind  to  marry,  an<l  he  also  told 
them  to  whom.  Hut,  said  ho,  how  shall  I  ac- 
complish my  end?  She  is  religious  and  I  am 
not.  Then  one  of  them  made  reply,  saying,  .Since 
■he  is  religious,  you  must  pretend  to  be  so  likc- 
wiao,  and  tiiat  lor  some  time  iK'fore  you  go  to 
her;  mark  iheretore  whither  she  goes  daily  to 
hear,  ami  do  you  go  thither  alno  ;  but  there  you 
must  W  sure  to  l>ehave  yourself  .soberly,  and 
make  a.s  if  you  likinl  the  wonl  wonderful  well; 
•tand  also  where  she  may  sec  you,  and  when 
you  come  homo  be  sure  that  you  walk  the 
•treets  very  sol)orly  and  go  within  sight  of 
her;  this  done  for  awhile,  then  go  to  lier  ami 
6rst  talk  of  how  sorrj'  yon  arc  for  your  sins, 
and  show  great  h»vc  to  the  religion  that  nhe  is 
of,  still  s|>eaking  well  of  her  prcachcw  and  of 
her  godlv  aoiuaintancc,  Ix^wailing  your  hard 


hap  that  it  was  not  your  lot  to  be  aciiiiaiuted 
witli  her  and  her  fellow-jirofesstirs  sooner;  and 
this  is  the  way  to  get  her.  Also  you  must 
write  down  sermons,  talk  of  t^criplures,  and 
protest  that  you  came  a-wooing  to  her  only  bo- 
cause  she  is  godly,  and  because  you  should 
count  it  your  greatest  liappineHs  if  you  might 
but  have  such  a  one;  as  for  her  money,  slight 
it,  it  will  never  be  the  further  ofl";  that  is  the 
way  to  come  soonest  at  it,  for  she  will  be  jeal- 
ous at  first  that  you  come  for  her  moiiry ;  you 
know  what  sho  Iuls,  but  make  not  a  word  about 
it.  Do  this,  and  you  sh-ill  sec  if  ^-n  '!•>  not 
entangle  the  huut. 

Thus  the  snare  wits  laid  for  this  j r,  noneat 

maiil,  ami  she  wius  tpiiekly  catched  in  the  pit. 

Atlntlitr.  Why,  tlid  he  take  this  eouiml  ? 
]]'Urm>tii.  l)itl  he!  Yea,  after  awhiU-  went 
as  boldly  to  her,  and  that  under  a  vi/nrd  of  re- 
ligion, 1^  if  he  had  been  for  honesty  and  god- 
liness one  of  the  most  sincere  and  upright- 
hearted  in  Kngland.  Ho  observed  all  hu 
points  and  followed  the  advice  of  his  coun-sel- 
lors,  aiul  quickly  obtained  her  too,  for  natural 
parts  he  had :  hu  was  tall  and  fair,  and  had 
plain  but  very  good  clothes  on  his  back;  and 
his  religion  was  the  more  easily  attained,  for  he 
had  seen  something  in  the  house  of  his  father 
and  first  ma.«ter,  and  so  could  the  more  readily 
I>ut  himself  into  the  form  and  show  thereof. 

So  he  appointed  a  day  and  went  to  her,  M 
that  he  might  eiu<ily  do,  for  she  had  neither 
father  nor  mother  to  oppose.  Well,  when  ho 
was  come,  and  had  givun  her  a  civil  compli 
ment  to  let  her  understand  why  he  was  come, 
then  he  began  and  told  her  that  he  had  found 
in  his  heart  a  great  deal  of  love  to  her  penMin, 
and  that  of  all  the  damsels  in  the  world  lie  had 
pitched  upon  her,  if  she  thought  fit,  to  make 
her  his  beloved  wife.  The  reanons,  as  he  told 
her,  why  he  had  pitcheil  ujM)n  her  were  her  re- 
ligious and  |>ersonal  excellencicH,  and  there- 
fore entreateil  her  to  take  his  condition  into 
her  tender  and  loving  consideration.  As  for 
the  worhl,  tiuoth  he,  I  have  a  very  g<MMl  trade, 
and  can  maintain  myself  and  family  well  whiln 
my  wife  situ  still  on  her  si'at ;  I  have  got  thua 
and  thus  much  already,  and  feel  money  come 
in  every  day  ;  but  tliat  is  not  the  thing  that  I 
aim  at ;  it  is  an  honest  and  godly  wife.  Then 
he  would  present  her  with  a  g<MHi  IxMik  or  two, 
pT'  liow   much   go.  :    by 

lb-  :  .  .r.     He  wo!i!'l  .  ■  ik- 

ing well  of  godly  min^  ;:..m7 

that  he  perceived  »h<  ■  i  iiiwU 

BcAidea,  be  would  bo  often  telling  of  her  what 


510 


BUNYAN'S  COMPLETE   WORKS. 


B  godly  father  he  had,  and  what  a  new  man  he 
Wits  alVj  become  himself;  and  thus  did  this 
treacherous  dealer  deal  with  this  honest  and 
g(»od  jrirl,  to  her  great  grief  and  sorrow,  as  af- 
terward you  shall  hear. 

Attentive.  But  had  the  maid  no  friend  to  look 
Bfler  her? 

Wiseuum.  Her  father  and  mother  were  dead, 
and  that  he  knew  well  enough,  and  so  she  was 
ihe  more  easily  overcome  by  his  naughty,  lying 
tongue.  IJiit  if  she  had  never  so  many  friends 
*he  might  have  been  beguiled  by  him.  It  is 
too  mucli  the  custom  of  young  people  now  to 
think  themselves  wise  enough  to  make  their 
own  choice,  and  that  they  need  not  ask  coun- 
sel of  those  that  are  elder  and  also  wiser  than 
they;  but  this  is  a  great  fault  in  them,  and 
many  of  them  have  paid  dear  for  it.  Well,  to 
be  short,  in  a  little  time  Mr.  Badman  obtains 
his  desire,  gets  this  honest  girl  and  \\9  money, 
is  married  to  her,  brings  her  home,  makes  a 
feast,  entertains  her  royally,  but  her  portion 
must  jMiy  for  all. 

Attentive.  This  was  wonderful  deceitful  do- 
ings :  a  man  shall  seldom  hear  of  the  like. 

Wifcman.  By  this  his  doing  he  showed  how 
little  he  feared  God  and  what  little  dread  he 
had  of  liis  judgments.  For  all  this  carriage 
and  all  these  words  were  by  him  premeditated 
evil ;  he  knew  he  lied,  he  knew  he  dissembled; 
yea,  he  knew  that  he  made  use  of  the  name  of 
God,  of  religion,  good  men  and  good  books  but 
as  a  stalking-horse,  thereby  the  better  to  catch 
his  game.  In  all  this  his  glorious  pretence  of 
religion  he  was  but  a  glorious  painted  hypo- 
crite, and  hypocrisy  is  the  highest  sin  that  a 
poor  carnal  wretch  can  attain  unto ;  it  is  also 
a  sin  that  most  darethGod  and  that  also  bring- 
eth  the  greater  damnation.  Now  was  he  a 
whitcd  wall,  now  was  he  a  painted  sepulchre, 
now  was  he  a  grave  that  appeared  not,  for  this 
poor  honest,  godly  damsel  little  thought  that 
both  her  jieace,  and  comfort,  and  estate,  and 
liberty,  and  person,  and  all  were  going  to  her 
burial  when  she  was  going  to  be  married  to 
Mr.  Badman ;  and  yet  so  it  was,  she  enjoyed 
herself  but  little  afterwards;  she  was  as  if  she 
was  dead  and  l)uriod  to  what  she  enjoyed  be- 
fore. 

Attentive.  Certainly  some  wonderful  judg- 
ment of  God  must  attend  and  overtake  such 
wicked  men  as  these. 

Wi.^eman.  You  may  be  sure  that  they  shall 
have  judgment  to  the  full  for  all  these  things 
when  the  day  of  judgment  is  come.  But  as 
for  judgment  upon  them  in  this  life,  it  doth 


not  always  come — no,  not  upon  those;  that  are 
worthy  thereof:  "Tliey  that  tempt  God  are 
delivered,  and  they  that  work  wickedness  are 
set  up;"  but  they  are  reserved  to  the  day  of 
wrath,  and  then,  for  their  wickedness,  God 
will  repay  them  to  their  faces.  "The  wicked 
is  reserved  to  the  day  of  destruction;  they 
shall  be  brought  forth  to  the  day  of  wrath. 
Who  shall  declare  his  way  to  his  face?  and 
who  shall  repay  him  what  he  hath  done?  Yet 
shall  he  be  brought  to  the  grave,  and  lercain 
in  the  tomb;"  that  is,  ordinarily  they  escape 
God's  hand  in  this  life,  save  only  a  few  ex- 
amples are  made  that  others  may  be  cautioned 
and  take  warning  thereby,  but  at  the  day  of 
judgment  they  must  be  rebuked  for  their  evil 
with  the  lashes  of  devouring  fire. 

Attentive.  Can  you  give  me  no  example  of 
God's  wrath  upon  men  that  have  acted  this 
tragical  wicked  deed  of  Mr.  Badman? 

Wiseman.  Yes,  Hamor  and  Shechem  and  all 
the  men  of  their  city,  for  attempting  to  make 
God  and ,  religion  the  stalking-horse  to  get 
Jacob's  daughter  to  wife,  were  together  slain 
with  the  edge  of  the  sword — a  judgment  of 
God  upon  them,  no  doubt,  for  their  dissem- 
bling in  that  matter.  All  manner  of  lying  and 
dissembling  is  dreadful,  but  to  make  God  and 
religion  a  disguise,  therewith  to  blind  thy  dis- 
simulation from  others'  eyes,  is  highly  provok- 
ing to  the  Divine  Majesty. 

Jg®"  I  knew  one  that  dwelt  not  far  off  from 
our  town  that  got  him  a  wife  as  Mr.  Badman 
got  his,  but  he  did  not  enjoy  her  long;  for  one 
night,  as  he  was  riding  home  from  his  com- 
panions, where  he  had  been  at  a  neighbouring 
town,  his  horse  threw  him  to  the  ground, 
where  he  was  found  dead  at  break  of  day, 
frightfully  and  lamentably  mangled  with  his 
fall  and  besmeared  with  his  own  blood. 

Attentive.  Well,  but  pray  return  again  to  Mr. 
Badman:  how  did  he  carry  it  to  his  wife  after 
he  was  married  to  her? 

Wiseman.  Nay,  let  us  take  things  along  as 
we  go.  He  had  not  been  married  but  a  little 
while  but  his  creditors  came  upon  him  for 
their  money.  He  deferred  them  a  little  while, 
but  at  last  things  were  come  to  that  point  that 
pay  he  must  or  must  do  worse ;  so  he  appointed 
them  a  time  and  they  came  for  their  money, 
and  he  paid  them  down  with  her  money,  be- 
fore her  eyes,  for  those  goods  that. he  had  pro- 
fusely spent  among  his  whores  long  before,  be- 
sides the  portion  that  his  father  gave  him  to 
the  value  of  two  hundred  pounds. 

Attentive.  This  beginning  was  bad,  but  what 


LIFE  AM>    DEATH    OF  ME.   E  A  DMAS. 


511 


iliall  1  say?  It  wan  like  Mr.  IJndman  liinisclf. 
Poor  woman  !  tlii?*  w;lh  hut  :i  bad  boi;iiiniiig  for 
her:  I  tVar  it  filli-d  lu-r  with  trouble  enough, 
as  I  think  such  a  beginning  wouUI  have  done 
one  perhajH  much  stronger  llian  she. 

M'tsemun.  Trouble!  Ay,  you  may  be  sure 
of  it,  but  now  it  wjw  too  h»te  to  repent;  she 
ahouhl  have  hioked  lu-tter  to  herself  when  be- 
ing wary  would  have  done  her  pood;  her 
hanu.H  may  be  an  advantage  to  others  that 
will  learn  to  take  heed  tliereby;  but  for  her- 
self she  must  take  what  f<»llow!».  even  such  a 
life  now  as  .Mr.  Hadinan  her  husbaftd  will  lead 
her,  and  that  will  Ik>  bad  enough. 

Atlrnlive.  This  beginning  wsls  bad,  and  yet  I 
fear  it  was  but  the  beginning  of  bad. 

Wi^nniin.  You  n)ay  be  sure  that  it  was  but 
the  In'ginning  of  badnes.s,  for  other  evils  eame 
on  apace,  as  for  instanee:  It  was  but  n  little 
while  after  he  was  married  but  he  hangs  his 
religion  upon  the  lu^lge,  or  rather  dealt  with 
it  as  men  deal  with  their  old  clothes,  who 
cast  them  otV  or  leave  them  to  others  to 
wear;  for  his  part,  he  would  be  religious  no 
longer. 

Now,  therefore,  he  had  pulled  off  his  vizard 
and  began  to  show  himself  in  his  old  i>hapc,  a 
base,  wicked,  debauched  fellow,  and  now  the 
poor  woman  saw  that  she  was  betrayed  indeed; 
now  also  his  old  companions  began  to  tlock 
alM)ut  him  and  to  haunt  his  house  and  shop  as 
formerly;  an<l  who  with  them  but  Mr.  Had- 
man?  and  who  with  him  again  but  they? 

Now,  those  g<KHl  |)eople  that  u.sisl  to  com- 
pany with  his  wife  In'gan  to  be  amazed  and 
di.scouraged;  also  he  would  frown  and  glout 
upon  them,  as  if  he  abhorre<l  the  appearance 
of  them;  so  that  in  little  time  he  drove  all 
good  oimpany  from  her,  and  made  her  »\i 
solitary  by  herself.  He  also  began  now  to  go 
out  o'  nights  to  thi>sc  dralj*»  who  were  his 
familian<  l)efore,  with  whom  he  would  stay 
ionietimes  till  midnight,  and  sometimes  till 
almost  morning,  an<i  then  would  come  home 
drunk  as  a  swine;  an«l  this  was  the  course  of 
Mr.  Rndman. 

Now  when  he  came  home  in  ihisca^e,  if  hi* 
wife  did  but  j«|»eak  a  worrl  to  him  about  where 
he  had  been  and  why  he  had  abuse<l  himself, 
though  her  words  were  sj>okrn  in  never  »o 
much  meekness  and  love,  then  she  was  a 
whore,  and  bitch,  and  jade,  and  it -was  well  if 
nhc  miss'Hl  his  fingen*  and  heels.  Sometimes 
alsp  he  would  bring  his  punkn  home  to  his 
house,  and  woo  bo  to  his  wife  when  they  were 
^onc  if  she  did  not  entertain  them  with  all 


varieties  {XMisible,  and  also  carry  it  lovingly  to 
them. 

Thus  this  go<Kl  woman  was  made  by  Bad- 
man,  her  husband,  to  |M*>>sesM  nothing  but  dis- 
ap|Ktintmenta  an  to  all  that  he  had  promised 
her  or  that  she  hopiil  to  have  at  Iiis  hands. 

Hut  that  that  addeti  pressing  weight  to  all 
her  sorrow  was,  that  as  he  had  cast  away  all 
religi«)n  liimself,  so  he  attempted  if  possible 
to  make  her  do  so  tiK>.  He  would  not  suffer 
her  to  go  out  to  the  preaching  of  the  word  of 
Christ,  nor  to  the  xv»\  of  hi»  appoinlnienl«  foi 
the  health  and  salvation  of  her  soul.  He 
would  now  taunt  at  and  rellectingly  speak  of 
her  preachers,  and  would  receive,  yea,  mine 
wandals  of  then),  to  her  very  gnat  grief  and 
aflliction. 

Now  she  scarce  dare  go  to  an  honest  neigh- 
bour's house  or  have  a  go<Ml  l>ook  in  her  hand, 
especially  when  he  had  his  companions  in  his 
house  or  had  got  a  little  drink  in  his  head. 
He  would  also,  when  he  perceived  that  she 
was  dejected,  speak  tauntingly  and  nuM-kingly 
to  her  in  the  presence  of  liis  companions, 
calling  of  her  his  religious  wife,  his  demure 
dame,  and  the  like;  also  he  wouhl  make  a 
Hport  of  her  among  his  wanton  ones  abroad. 

If  she  did  .xsk  him,  as  sometimes  she  would, 
to  let  her  go  out  to  a  sermon,  he  would  in  a 
currish  manner  reply.  Keep  at  home,  keep  at 
home,  ami  look  to  your  business;  we  cannot 
live  by  hearing  of  sermons.  If  she  still  urged 
that  he  would  let  her  go,  then  he  would  say  to 
her,  Go  if  you  dare.  He  would  also  charge 
her  with  giving  of  what  he  h.id  to  her  mini*- 
ters,  when,  vile  wretch  I  he  had  sjH'nl  it  on  his 
vain  conjpanions  before. 

This  was  the  life  that  Mr.  Hadman's  g'KKl 
wife  lived  witliin  fiw  months  after  he  had 
married  her. 

Attrntive.  Tin-  s^n-  a  »lisapi>ointment  indeed. 

W'isrman.  A  disappointment  in«leed,as  ever, 
I  think,  pf>or  woman  had.  One  would  think 
that  the  knave  might  a  little  let  her  have  had 
her  will,  since  it  was  nothing  but  to  be  honest, 
and  since  she  brought  him  so  sweet,  s<»  lump- 
ing a  portion,  for  ahc  brought  hundreds  into 
bin  houAo ;  I  nay,  one  would  think  he  should 
have  let  her  had  her  own  will  a  little,  since 
she  d«*sir«'<l  it  only  in  the  service  ami  worship 
of  (>(mI  ;  but  could  she  win  him  to  grnni  her 
that?  No,  not  a  bit  if  it  w.iui.l  havi-  •.ived 
her  life.  True,  sometimes  she  would  "tial  oul 
when  he  waa  from  home,  or  on  a  joumpy,  or 
among  his  drunken  companions,  but  with  all 
privacy   imaginable;  and,  jKXjr  woman!  ihie 


512 

advantage  she  had  :  she  carried  it  so  to  all  her 
neighbour,  that  though  many  of  them  were 
but  carnal,  yet  they  would  not  betray  her,  or 
U'll  of  her  going  out  to  the  world  if  they  saw 
it,  but  would  rather  endeavour  to  hide  it  from 
Jlr.  Ikduian  himself. 

Attentive.  This  carriage  of  his  to  her  was 
enough  to  break  her  heart. 

WiKinan.  It  was  enough  to  do  it;  indeed  it 
did  effectually  do  it.  It  killed  her  in  time, 
yea,  it  was  all  the  time  a-killing  of  her.  She 
would  oftentimes,  when  she  sat  by  herself,  thus 
mournfully  bewail  her  condition  :  "  Woe  is  me 
that  I  sojourn  in  Meshec,  and  that  I  dwell  in 
the  tents  of  Kedar !  My  soul  hath  long  time 
dwelt  with  him  that  hateth  peace.  Oh  what 
shall  be  given  unto  thee,  thou  deceitful 
tongue?  or  what  shall  be  done  unto  thee, 
thou  false  tongue?"  I  am  a  woman  grieved 
in  spirit;  my  husband  has  bought  me  and 
sold  me  for  his  lusts ;  it  was  not  me,  but  my 
money  that  he  wanted ;  oh  that  he  had  had  it, 
8o  I  h.id  had  my  liberty ! 

This  she  said,  not  of  contempt  of  his  per- 
son, but  of  his  conditions;  and  because  she 
haw  that  by  his  hypocritical  tongue  he  had 
brought  her  not  only  almost  to  beggary.,  but 
robbed  her  of  the  word  of  God, 

Attentive.  It  is  a  deadly  thing,  I  see,  to  be 
unequally  yoked  with  unbelievers.  If  this 
woman  had  had  a  good  husband,  how  happily 
might  they  have  lived  together !  Such  an  one 
would  have  prayed  for  her,  taught  her,  and 
also  would  have  encouraged  her  in  the  faith 
and  ways  of  God;  but  now,  poor  creature! 
instead  of  this,  there  is  nothing  but  quite  the 
contra  rj', 

Wit'-man.  It  is  a  deadly  thing  indeed,  and 
theretbre  by  the  word  of  God  his  people  are 
forbid  to  be  joined  in  marriage  with  them. 
"  Be  ni)t,"saith  he,  "  unequally  yoked  together 
with  unbelievers;  for  what  fellowship  hath 
righteousness  with  unrighteousness?  and  what 
communion  hath  light  with  darkness?  and 
what  concord  hath  Christ  with  Belial?  or 
what  part  hath  he  that  believeth  with  an  in- 
fidel? and  what  agreement  hath  the  temple 
of  God  with  idols?"  There  can  be  no  agree- 
ment where  such  matches  are  made;  even 
God  himself  hath  declared  the  contrary  from 
the  beginning  of  the  world.  "  I,"  says  he, 
"  will  put  enmity  betwixt  thee  and  the  woman, 
bctwi.xt  thy  seed  and  her  seed."  Therefore  he 
saith  in  another  place,  "  They  can  mix  no  bet- 
ter than  iron  and  clay."  I  say,  they  cannot 
agree,  they  cannot  be  one,  and  therefore  they 


BUNYAN'S  COMPLETE  WORKS. 


should  be  aware  at  first  and  not  lightly  re- 
ceive such  into  their  affections.  God  has 
often  made  such  matches  bitter,  especially  to 
his  own.  Such  matches  are,  as  God  said  of 
Eli's  sous  that  were  spared,  "  to  consume  the 
eyes  and  to  grieve  the  heart."  Oh  the  wailing 
and  lamentation  that  they  have  made  that 
have  been  thus  yoked,  especially  if  they  were 
such  as  would  be  so  yoked  against  their  light 
and  good  counsel  to  the  contrary  ! 

Attentive.  Alas!  he  deluded  her  with  his 
tongue,  and  feigned  reformation. 

Wiseman.  Well,  well ;  she  should  have  gone 
more  warily  to  work;  what  if  she  had  ac- 
quainted some  of  her  best,  most  knowing,  and 
o-odly  friends  therewith?  What  if  she  had  en- 
gaged a  godly  minister  or  two  to  have  talked 
with  Mr.  Badman?  Also,  what  if  she  had 
laid  wait  round  about  him,  to  espy  if  he  was 
not  otherwise  behind  her  back  than  he  was 
before  her  face?  And  besides,  I  verily  think 
(since  in  the  multitude  of  counsellors  there  is 
safety)  that  if  she  had  acquainted  the  congre- 
gation with  it,  and  desired  them  to  spend  some 
time  in  prayer  to  God  about  it,  and,  if  she 
must  have  had  him,  to  have  received  him  as 
to  his  godliness  upon  the  judgment  of  others 
rather  than  her  own,  (she  knowing  them  to  be 
godly,  and  judicious,  and  unbiassed  men,)  she 
had  had  more  peace  all  her  life  after  than  to 
trust  to  her  own  poor,  raw,  womanish  judg- 
ment, as  she  did.  Love  is  blind,  and  will  see 
nothing  amiss  where  others  may  see  an  hun- 
dred faults.  Therefore,  I  say,  she  should  not 
have  trusted  to  her  own  thoughts  in  the  mat- 
ter of  his  goodness. 

As  to  his  person,  there  she  was  fittest  to 
judge,  because  she  was  to  be  the  person 
pleased;  but  as  to  his  godliness,  there  the 
word  was  the  fittest  judge,  and  they  that  could 
best  understand  it,  because  God  was  therein  to 
be  pleased.  I  wish  that  all  young  maidens 
would  take  heed  of  being  beguiled  with  flat- 
tering w'ords,  with  feigning  and  lying  speeches, 
and  take  the  best  way  to  preserve  themselves 
from  being  bought  and  sold  by  wicked  men, 
as  she  was,  lest  they  repent  with  her,  when,  as 
to  this,  repentance  will  do  them  no  good,  but 
for  their  unadvisedness  go  sorrowing  to  their 
graves. 

Attentive.  Well,  things  are  past  with  this 
poor  woman,  and  cannot  be  called  back ;  let 
others  beware,  by  her  misfortunes,  lest  they 
also  fall  into  her  distress. 

Wiseman.  That  is  the  thing  that  I  say ;  let 
them  take  heed,  lest  for  their  unadvisedness 


LIFE  ASU    hKATlI   (>f  Mi:.  nAI>MA.\. 


513 


they  smart  as  this  poor  woman  has  done.  And 
ah!  methinks  that  they  that  yet  are  single 
persons,  and  that  are  tempted  to  marry  to  such 
as  Mr.  Daduian,  would  do  well  to  inlbrnj  and 
warn  themselves  in  this  mattor  before  they 
entangle  themselves,  but  go  to  some  that  are 
aln.ady  in  the  snare,  and  ask  them  how  it  is 
wi'Ji  them  ivs  to  the  suitable  or  unsuitablt-neas 
of  their  marriage,  and  desire  their  advice. 
Surely  they  would  ring  such  a  peal  in  their 
oarn  about  the  ine<iuality,  unsuilableni'ss,  dis- 
adviuiuiges,  and  disipiietments,  and  sins  that 
attend  such  marriages  that  would  make  them 
beware  lus  long  as  they  live.  Hut  the  bird  in 
the  air  knows  r»ut  the  not»"s  of  the  bird  in  the 
snare  until  she  comes  thither  herself.  Ilesides, 
to  make  up  such  marriages,  Satan,  and  carnal 
reason,  and  lust,  or  at  lea-^t  inconsiderateness, 
has  the  chiefi>st  hand;  and  where  these  things 
bear  sway,  designs,  though  never  so  destruc- 
tive, will  go  headlong  on  ;  and  therefore  I  fear 
that  but  little  warning  will  be  taken  by  young 
girls  at  .Mr.  Madman's  wife's  alliiction. 

Attrn/ii-f,  Hut  are  there  no  dissuasive  argu- 
ments; to  lay  l)>  Tti'  -^lu  !i  to  prevent  their  future 
misery? 

\Miirmnn.  Yi-,  umic  is  the  law  of  God,  that 
forbiddeth  marriage  with  unbelievers.  These 
kind  of  marriages  also  are  condemned  even  by 
irrational  creatures.  It  is  forbidden  by  the 
law  of  Gotl,  both  in  the  Old  Te.-*tament  and  in 
the  New.  1.  In  the  Old:  "Thou  .shalt  not 
make  marriages  with  them ;  thy  daughter  thr>u 
shalt  not  give  unto  liis  turn,  nor  his  daughter 
shalt  thou  take  unto  thy  son."  Deut.  vii.  4,  5. 
2.  In  tlie  New  Te?«tamont  it  is  forbidden:  "Be 
not  unnpially  yoked  together  with  unl>elievers; 
let  them  marrj'  to  whom  they  will,  only  in  the 
r.onl." 

i  lerc  now  is  a  pndiibition  plainly  forbidding 
liie  Indiever  to  marr>'  with  the  unlwliever ; 
therefore  they  should  not  do  it.  Again,  thexe 
an  \  -s  are,  iu«  I  may  so  say, 

i^ii'  ill  creatun-s,  who  will 

»i«  t  roupiP  but  with  tlieir  own  sort.  Will  the 
ihecp  couple  with  the  dog?  the  partridge  with 
a  crow?  oi  the  phciuuint  with  an  owl?  No; 
ihey  will  strictly  tie  up  themselves  to  thoisc  of 
their  own  Hortonly  ;  yea,  it  sets  all  the  world  a- 
wonderi'  <•  or  hear  tlu- coiitran.'. 

Man  oii._.  I  to  wink  at  and  allow 

of  these  unlawful  mixtures  of  men  and  woiiieii. 
Because  man  only  is  a  sinful  beimt,  a  .sinful 
bird,  therefi>rc  he,  above  all,  will  take  uixin 
him  by  rebellious  actions  to  answer,  or  rather 
to  oppose  and  violate,  the  law  of  God  and  his 
33 


Creator;  nor  shall  the.se,  or  other  interroga- 
tories, what  fellowship,  what  concord,  what 
agreement,  what  communiun  can  there  be  in 
such  marriagt»s?  be  counted  of  weight  or 
thought  worth  the  answering  by  him. 

But  further,  the  dangers  that  such  do  com- 
monly run  themselvi-s  into  should  be  to  others 
a  dissuiLsive  argument  to  stop  them  faun  doing 
the  like;  fur  besides  the  distresses  of  Mr.  Bad- 
man's  wife,  many  that  have  had  very  hopeful 
beginnings  for  heaven  have,  by  virtue  of  the 
mischiefs  that  have  attende<l  these  unla\fful 
marriages,  miserably  an<i  fearfully  miscarried. 
Soon  after  such  marriages  conviction  (the  first 
step  towards  heaven]  hath  ceased;  prayers 
(the  next  step  towards  heaven)  have  eea-e«l ; 
hungerings  and  tliirstingM  after  salvation  (an- 
other .step  towards  the  kingdom  of  heaven) 
have  ceased.  In  a  word,  such  marriages  have 
estranged  them  from  the  word,  from  their 
godly  and  faithful  friends,  and  have  brought 
them  again  into  carnal  company,  among  carnal 
friends,  and  also  into  carnal  delights,  where 
ami  with  whom  they  have  both  sinfully  abode 
and  miserably  perished. 

And  this  is  one  reason  why  God  hath  for- 
bidden this  kind  of  unequal  marriages.  "  For 
they,"  saith  he,  (meaning  the  ungwlly,)  "will 
turn  away  thy  .s(m  from  following  me,  that 
they  may  serve  other  gods;  so  will  the  anger 
of  the  LonI  be  kindled  against  you  and  destroy 
you  suddenly."  Now  mark,  there  were  some 
in  Israel  that  would,  notwithstanding  this  pro- 
hibition, venture  to  marry  to  the  heathens  and 
unbelievers;  but  what  followed?  They  served 
their  idols,  they  sacrificed  their  sons  and  their 
daughters  unt»»  devils.     Thus  were  they  defiled 

!  with  their  own  works,  and  went  a-whoring 
with  their  own  inventions:  therefore  wjls  the 
wrath  of  the  Lord  kindled  against  his  people, 

'  insomuch  that  he  abhorred  his  own  inheritance. 

I  Attentive.  But  let  us  return  again  to  Mr. 
Rtdinan :  had  he  any  children  by  his  wife? 

I         W'isrman.   Vi*s,  seven. 

j  Attentive.  I  dtuibt  they  were  but  badly 
brought  up. 

I        Witrman.   One  of  them   loved   its  mother 

I  dearly,  and  would  constantly  hearken  to  her 
voice.  Now  that  child  she  had  the  opportunity 
to  instruct  in  the  principles  ><\  \\     •  n 

•  religion,  and  it  became  a  very  ^t.i  1. 

Ihit  that  child  Mr.  Ikidman  •••tild  iioiuiude; 
ho  would  iteldum  aflbrd  it  a  plexoaiit  woni.  but 
would  iKold  and  frown  u|M>n  it,  itjieak  churl- 
ishly and  doggeilly  to  it  ;  and  though,  an  tu 
nature,  it  was  the  most  feeble  of  the  t»eTen,  yci 


514 


BUNYAN'S  COMPLETE   WORKS. 


it  oftenest  felt  the  weight  of  its  father's  fingers. 
Three  of  his  children  did  directly  follow  their 
fiither's  stejjs,  and  began  to  be  as  vile  as  (in 
hi-s  youth)  he  was  himself.  The  others  that 
remained  became  a  kind  of  mongrel  professors, 
not  so  bad  as  their  father,  nor  so  good  as  their 
mother,  but  betwixt  them  both.  They  had 
tlu-ir  mother's  notions  and  their  father's  ac- 
lionH,  and  wire  much  like  those  you  read  of 
in  the  book  of  Nehemiah :  "These  children 
Hpake  half  of  Ashdod,  and  could  not  speak  in 
the  Jews'  language,  but  according  to  the  lan- 
Ifiuige  of  each  people." 

Atlenllir.  What  you  say  in  this  matter  is 
observable;  and,  if  I  take  not  my  mark  amiss, 
it  often  happciutli  after  this  manner  where 
Bucli  unlawful  marriages  are  contracted. 

]\l.iriit>tn.  It  sometimes  doth  so ;  and  the  rea- 
son with  respect  to  their  parents  is  this :  Where 
the  one  of  their  parents  is  godly  and  the  other 
ungodly  and  vile,  they  strive  for  their  children 
when  tliey  are  born.  The  godly  parent  strives 
for  tlie  rhild,  and  by  prayers,  counsel,  and  good 
examples  labours  to  make  it  holy  in  body  and 
soul,  and  so  fit  for  the  kingdom  of  heaven;  but 
the  ungodly  would  iiave  it  like  himself,  wicked, 
and  base,  and  sinful ;  and  so  they  both  give  in- 
structions accordingly.  Instructions,  did  I  say? 
yea,  and  examples  too,  according  to  their  minds. 
Tim-*  the  goi'.ly,  jxs  Hannah,  is  presenting  her 
Samuel  unto  the  Lord,  but  the  ungodly,  like 
them  that  went  before  them,  are  for  offering 
their  children  to  Moloch,  to  an  idol,  to  sin,  to 
the  devil,  and  to  hell.  Thus  one  hearkeneth  to 
the  law  of  their  mother,  and  is  preserved  from 
destruction,  but  as  for  the  other,  as  their  fath- 
ers dill  so  do  they.  Thus  did  Mr.  Badmau  and 
his  wife  part  some  of  their  children  betwixt 
them  ;  but  as  for  the  other  three  that  were  as 
it  Were  mongrels  betwixt  both,  they  were  like 
unto  tiuKse  that  you  read  of  in  Kings :  "  They 
heard  the  Lord,  but  served  their  own  idols." 
They  liad,  iis  I  said,  their  mother's  notions, 
and,  I  will  aild,  profession  too,  but  their  fath- 
er's lusts,  and  sfimething  of  his  life.  Now, 
their  father  did  not  like  them  because  they 
bad  their  mother's  tongue,  and  the  mother 
did  not  like  them  because  they  had  still  their 
fatiier's  heart  and  life;  nor  were  they  indeed 
fit  comjiany  for  good  or  bad.  The  good  would 
not  tru>t  them  because  they  were  bad  ;  the  bad 
would  not  trust  them  because  they  were  good; 
viz.,  the  good  would  not  trust  them  because 
they  were  bad  in  their  lives,  and  the  bad  would 
not  trust  them  because  they  were  good  in  their 
words;  5:0  they  Were  forced  witli  T'"!s;ui  to  join 


in  affinity  with  Ishmael— to  wit,  to  look  out  a 
people  that  were  hypocrites  like  themselves, 
and  with  them  they  matched  and  lived  and 
died. 

Attentive.  Poor  woman !  she  could  not  but 
have  much  perplexity. 

Wise7nan.  Yea,  and  poor  children !  that  ever 
they  were  sent  into  the  world  as  the  fruit  of 
the  loins  and  under  the  government  of  sucu  a 
father  as  Mr.  Badman. 

Attentive.  You  say  right,  for  such  childre-a 
lie  almost  under  all  manner  of  disadvantage* ; 
but  we  must  say  nothing,  because  this  also  is 
the  sovereign  will  of  God. 

Wiseman.  We  may  not  by  any  means  object 
against  God,  yet  we  may  talk  of  the  advantages 
and  disadvantages  that  children  have  by  hav- 
ing for  their  parents  such  as  are  either  godly 
or  the  contrary. 

Attentive.  You  say  right,  we  may  so;  and 
pray  now,  since  we  are  about  it,  speak  some- 
thing in  brief  unto  it — that  is,  unto  this :  What 
advantage  those  children  have  above  others 
that  have  for  their  parents  such  as  indeed  are 
godly. 

Wiseman.  So  I  will ;  only  I  must  first  pre- 
mise these  two  or  three  things : 

1.  They  have  not  the  advantage  of  election 
for  their  father's  sake. 

2.  They  are-born,  as  others,  the  children  of 
wrath,  though  they  come  of  godly  parents. 

3.  Grace  comes  not  unto  them  as  an  inherit- 
ance because  they  have  godly  parents.  These 
things  premised,  I  shall  now  proceed  : 

1.  The  children  of  godly  parents  are  the 
children  of  many  prayers;  they  are  prayed 
for  before  and  prayed  for  after  they  are  born ; 
and  the  prayers  of  a  godly  father  and  godly 
mother  do  much. 

2.  They  have  the  advantage  of  what  restraint 
is  possible  from  w^hat  evils  their  j^arents  see 
them  inclined  to ;  and  that  is  a  second  mercy. 

3.  They  have  the  advantage  of  godly  instruc- 
tion, and  of  being  told  which  be  and  which  be 
not  the  right  ways  of  the  Lord. 

4.  They  have  also  those  ways  commended 
unto  them  and  spoken  well  of  in  their  hearing 
that  are  good. 

5.  Such  are  also  what  may  be  kept  out  of 
evil  company,  from  evil  books,  and  from  being 
taught  the  way  of  swearing,  lying,  and  the  like, 
as  sabbath-breaking  and  mocking  at  good  men 
and  good  things;  and  this  is  a  very  great 
mercy. 

6.  They  have  also  the  benefit  of  a  godly  life 
set  before  them  doctrinally  by  their  parents, 


LIFF.   AM>    DTCATH 

anil  that  noctr'uic  backed  with  a  godly  and 
holy  exHinpIo ;  and  tluse  are  vt'ry  groat  ad- 
van  tagi-t. 

Now  all  tht'T'i.'  advantages  the  children  of 
ungodly  paront.H  want,  anil  so  arc  more  in  dan- 
ger of  being  carried  away  with  the  error  of  the 
wicktxl.  For  ungodly  parents  neither  pray 
for  their  children,  nor  do  nor  can  they  heartily 
in-ftruct  them.  They  do  nt>t  after  a  g<Klly 
manner  restrain  them  from  evil,  nor  do  they 
kc'<'p  tluMU  from  evil  company.  They  arc  not 
gricve<l  at,  nor  yet  (K»  they  forewarn  their 
children  to  beware  of,  such  evil  actions  that 
are  an  abomination  to  Cr«>d  and  to  all  gtMnl 
men.  They  let  their  children  brvak  the  sab- 
bath, swear,  lie,  be  wicke<l  Jjnd  vain.  They 
commend  not  to  their  children  an  holy  life, 
nor  set  a  i;nod  exuiiiple  Itefore  their  eyes.  No, 
they  do  in  all  things  contrary,  estranging  their 
children  what  they  can  from  the  love  of  God 
and  all  go«Kl  men  so  smm  as  they  are  born. 
Therefore  it  is  a  very  great  judgment  of  CJod 
upon  chihlren  to  be  the  ortspring  of  base  and 
ungiKlly  men. 

AttruUir.  Well,  but  before  we  leave  Mr. 
liudman's  wife  and  children,  I  have  a  mind, 
if  you  plen.He,  to  inquire  a  little  more  after  one 
thing,  the  which  I  am  sure  you  can  satisfy 
mo  in. 

;:         ,1/,.  What  is  that? 

r.  You  said  aiwhile  ago  that  this  Mr. 
iiadman  would  not  M\f\'vr  his  wife  to  go  out  to 
hear  such  godly  ministers  as  she  liked,  but 
eaid  if  she  did  she  had  as  good  never  come 
home  any  more.  Did  he  often  uirry  it  thus 
to  her? 

WiMTinnn.  He  did  nay  so;  he  did  often  say 
90.  Tiiis  I  told  you  then,  and  had  also  then 
told  you  more,  but  that  other  things  put  mc 

Dllt. 

Utentite.  Well  aaid;  pray  therefore  now 
gw  on. 

Wiionan.  So  I  will.  Upon  a  time  she  waa  on 
a  Lord's  day  for  goiii;;  U*  \ 
Mr.  Iiadman  w:ls  uiiwilliii_ 
iiheaf  that  time,  as  it  seems,  di<i  put  on  more 
counigu  than  she  was  w«>nt ;  and  therefrire, 
after  nhe  had  spent  upon  him  a  great  many 
fair  words  and  entreaties  if  perhaps  she  might 
have  prevailed  by  them,  but  all  to  no  purpose 
at  all,-  i  '•he  would  ir'>.  .> 

deri>4l  t;.  :  :    I  have  an    . 

but  aho  a  (iixl;  my  itoti  has  commande<i  me, 
and  that  U[>on  pain  of  damnation,  to  hv  a  con- 
tinual worshipper  of  him,  and  that  in  the  way 
of  bii  own  ap[K>intnient :  I  have  an  husltand, 


OF  MR.  n.hnkfX.  1 

but  also  a  soul,  :iiiT^^tj}^_^>il|i^ili^it^-+rr>  m,,:,- 
unto  me  than  all  the  world  besules.  This  K«)nl 
of  mine  I  will  ItMtk  after,  care  for,  and  if  I  ean 
provide  it  an  heaven  for  its  habitation.  Yon 
are  commanded  to  love  me  as  you  love  y.  tur 
own  hotly,  and  so  do  I  love  you  ;  but  I  tell  yon 
true,  I  prefer  my  soul  before  all  the  n-orld,  and 
its  wdvation  I  will  seek. 

At  this,  first  he  gave  her  an  ugly  wish,  and 
then  fell  itito  a  fearful  rage,  and  swore  more- 
over that  if  she  iThl  go  he  would  make  both 
her  ami  all  her  damnable  brotherhood  (ftirno 
he  was  pleased  to  call  them)  to  rejwnt  their 
coming  thither. 

At/aitire.  Hut  what  shoulil  lie  »nati  by 
that? 

W'Uemnn.  You  may  easily  guess  what  he 
meant:  he  meant  he  would  turn  informer,  an«l 
so  either  weary  out  those  that  she  loved  from 
meeting  together  to  worship  Ct(»d,  or  njake 
them  pay  dearly  for  their  so  doing;  the  which, 
if  he  ditl,  he  knew  it  would  vex  every  vein  of 
her  tender  heart. 

Affriifirr.  Hut  do  you  think  Mr.  Hadman 
would  have  been  so  base? 

Wi^niiftn.  Truly  he  had  malice  and  enmity 
enough  in  his  heart  to  do  it,  only  he  wjw  a 
tradesman ;  also  he  know  that  he  must  live  by 
his  neighbours,  and  so  he  had  that  little  wit  in 
his  anger  that  he  refrained  himself  an<l  did  it 
not.  Hut,  as  I  saitl,  he  had  malice  and  envy 
enough  in  his  heart  to  have  made  him  to  do 
it,  only  ho  thought  it  would  worst  him  in  his 
trade ;  yet  these  three  things  he  would  be  doing : 

1.  He  would  be  puttiiig  of  others  on  to  mo- 
lest and  abuse  her  friends; 

2.  He  would  be  glad  wln-n  he  heard  th.nt 
any  mischief  befell  them; 

.'{.  .And  would  laugh  at  hor  when  he.«aw  her 
troubled  for  them.  And  now  I  hav.-  t'lM  vni 
Mr.  Hadman's  way  a.s  to  this. 

AUenlivr.  Hut  was  ho  not  afraid  <'i  in.  ju.ij.- 
menls  of  (tod  that  did  fly  about  at  tliat  time? 

I!'  (H.  He  regariled  not  the  judgment 
y  of  (t«Ml,  fr)r  had  he  at  all  done  that 
heeoui<l  not  have  <lone  as  he  did.  Hut  wimi 
judgments  do  you  mean  ? 

AUentive.  8uch  judgments  that  if  >fr.  Hnd- 
man  himM'tf  had  taken  but  s<iber  notice  of, 
they  might  have  made  him  hong  down  hri 
••an*. 

Witeman.  Why,  have  you  heard  of  any  »uch 
pirsonii  that  the  judgnicnta  of  itod  have  ovrr- 
taken  ? 

Allnttivt.  Y<ii,  and  so,  I  b««lieve,  have  jroo 
ton,  though  you  make  ho  nI  range  about  it. 


M'wmafl.  I  have  so  indeed,  to  my  astonish- 
ment and  wonder. 

Ath-utive.  Pray,  therefore,  if  you  please, 
tell  me  what  it  is,  as  to  this,  that  you  know, 
and  then  perhaps  I  may  also  say  something 
to  you  of  the  .-ame. 

J®-  WUeman.  In  our  town  there  was  one 
W  S.,  a  man  of  a  very  wicked  life ;  and  he, 
when  tliere  seemed  to  be  countenance  given  to 
it,  would  needs  turn  informer.  Well,  so  ke 
did,  and  was  as  diligent  in  his  business  as  most 
of  tiRin  could  be;  he  would  watch  of  nights, 
climb  trees,  and  range  the  woods  of  days,  if 
possible  to  find  out  the  meeters,  for  then  they 
wore  forced  to  meet  in  th*e  fields;  yea,  he 
would  curse  them  bitterly,  and  swear  most 
fearfully  what  -he  would  do  to  them  when  he 
found  tiiem.  Well,  after  he  had  gone  on  like 
a  bi'dlam  in  his  course  awhile,  and  had  done 
gome  mischiefs  to  the  people,  he  was  stricken 
by  the  hand  of  God,  and  that  in  this  terrible 
manner: 

1.  Although  he  had  his  tongue  naturally  at 
will,  now  he  was  taken  with  a  foltering  in  his 
Kpeeeh,  and  could  not  for  weeks  together  speak 
otherwise  than  just  like  a  man  that  was 
drunk. 

2.  Then  he  was  taken  with  a  drawling  or 
slabbering  at  his  mouth,  which  slabber  some- 
times W()uld  hang  at  his  mouth  welluigh  half 
vtty  down  to  the  ground. 

3.  Then  he  had  such  a  weakness  in  the  back 
sinews  of  his  neck  that  ofttimes  he  could  not 
l<>ok  up  before  him,  unless  he  clapped  his  hand 
liard  upon  his  forehead  and  held  up  his  head 
that  way  by  strength  of  hand. 

4.  After  this  his  speech  went  quite  away, 
and  he  could  speak  no  more  than  a  swine  or  a 
bear.  Therefore,  like  one  of  them,  he  would 
gruntle  and  make  an  ugly  noise,  according  as 
ho  was  oflTended  or  pleased,  or  would  have  any 
thing  done.  &c. 

In  this  posture  he  continued  for  the  space  of 
half  u  year  or  thereabouts,  all  the  while  other- 
T  wi.tc  well  and  could  go  about  his  business,  save 
onfc  that  he  had  a  fall  from  the  bell  as  it 
hantrs  in  our  steeple,  which  it  was  a  wonder  it 
did  not  kill  him  ;  but  after  that  he  also  walked 
about  until  God  had  made  a  sufficient  spec- 
tacle of  his  judgment  for  his  sin,  and  then  on 
a  sudden  he  was  stricken  and  died  miser- 
aibly ;  and  so  there  was  an  end  of  him  and  his 
doings. 

«^*  I'll  tell  you  of  another.  About  four 
miles  from  St.  Neofs  there  was  a  gentleman 
had  a  man,  and  he  would  needs  be  an  in- 


BUNYAN'S  COMPLETE   WORKS. 


former ;  and  a  lusty  young  man  he  was.  Well, 
an  informer  he  was,  and  did  much  distress 
some  people,  and  had  perfected  his  information 
so  effectually  against  some  that  tliere  was 
nothing  further  to  do  but  for  the  constables  to 
make  distress  on  the  people,  that  he  might 
have  their  money  or  goods ;  and,  as  I  heard, 
he  hastened  them  much  to  do  it.  Now  w^hile 
he  was  in  the  heat  of  his  work,  as  he  stood 
one  day  by  the  fireside,  he  had  (it  should  seem) 
a  mind  to  a  sop  in  the  pan,  (for  the  ^it  was 
then  at  the  fire,)  so  he  went  to  make  one;  but 
behold  a  dog  (some  say  his  own  favourite  dog) 
took  distaste  at  something  and  immediately  bit 
his  master  by  the  leg;  the  which  bite,  not- 
withstanding all  the  means  that  was  used  to 
cure  him,  turned  (as  was  said)  to  a  gangrene ; 
however,  that  wound  was  his  death,  and  that  a 
dreadful  one  too,  for  my  relater  said  that  he 
lay  in  such  a  condition  by  this  bite  (at  the  be- 
ginning) till  his  flesh  rotted  from  off  him  be- 
fore he  went  out  of  the  world.  But  what  need 
I  instance  in  particular  persons,  when  the 
judgment  of  God  against  this  kind  of  people 
was  made  manifest,  I  think  I  may  say,  if  not 
in  all,  yet  in  most  of  the  counties  in  England 
where  such  poor  creatures  were?  But  I  would, 
if  it  had  been  the  will  of  God,  that  neither  I 
nor  anybody  else  could  tell  you  more  of  these 
stories — true  stories  that  are  neither  lie  Kor 
romance. 

Attentive.  Well,  I  also  heard  of  both  of  these 
myself,  and  of  more  too  as  remarkable  in  their 
kind  as  these,  if  I  had  any  list  to  tell  them ; 
but  let  us  leave  those  that  are  behind  to  others 
or  to  the  coming  of  Christ,  w'ho  then  will 
justify  or  condemn  them  as  the  merit  of  their 
w^ork  shall  require ;  or,  if  they  repented  and 
found  mercy,  I  shall  be  glad  when  I  know  it, 
for  I  wish  not  a  curse  to  the  soul  of  mine 
enemy. 

Wiseman.  There  can  be  no  pleasure  in  the 
telling  of  such  stories,  though  to  hear  of  them 
may  do  us  a  pleasure;  they  may  put  us  in 
mind  that  there  is  a  God  that  judgeth  in  the 
earth,  and  that  doth  not  always  forget  nor  defer 
to  hear  the  cry  of  the  destitute;  they  also  carry 
along  with  them  both  caution  and  counsel  to 
those  that  are  the  survivors  of  such.  Let  us 
tremble  at  the  judgments  of  God,  and  be  afraid 
of  sinning  against  him,  and  it  shall  be  our  pro- 
tection. It  shall  go  well  wath  them  that  fear 
God,  that  fear  before  him. 

Attentive.  Well,  sir,  as  you  have  intimated, 
so  I  think  we  have  in  this  place  spoken  enough 
about  these  kind  of  men  ;  if  you  please,  let  us 


LIFE  AND  DEATH  OF  }fR.  HA  DMA y. 


'jV 


return  agiiiu  to  Mr.  Bailuuiii  him^<elf,  if  you 
have  any  more  to  say  of  him. 

Wiseman,  More!  We  Imve  yet  scarce  thor- 
. Highly  began  with  any  thing  that  we  have 
Baid.  All  the  jiarticulars  are  in  theni.selven  so 
full  of  badne-ss  that  we  have  rather  only  looked 
in  them  than  indeed  said  anything  to  them; 
but  we  will  pass  thi-m  anil  i»riK-ee<l.  Ynu  have 
heanl  of  the  sins  of  his  VDUth,  of  his  appren- 
tieeidtip,  and  how  he  set  up  and  marrieil,  and 
what  a  life  he  hath  led  his  wife;  and  n«>w  I 
will  tell  you  more  of  his  pranks.  He  had  the 
very  knack  of  knavery.  Had  he,  as  I  said  be- 
fore, been  bound  to  servo  an  apprenticeship  to 
all  tlu-se  things,  he  couM  not  have  been  more 
cunning,  he  could  not  have  been  more  artilicial 
at  it. 

Attentivf.  Nor  perhajw  so  artificially  either; 
for  as  none  can  teach  goo«Iness  like  to  (.Jod 
hiuLself,  so  concerning  sin  and  knavery  none 
can  teach  a  man  it  like  the  devil,  to  wliom,  as 
I  perceive,  Mr.  ISadman  went  to  school  from 
his  childhtxHl  to  the  end  of  his  life.  I5ut  pray, 
sir,  make  a  beginning. 

Wiit-man.  Well,  so  I  will.  You  may  re- 
member that  I  told  you  what  a  contlition  he 
w:us  in  for  money  before  he  did  marry,  and 
how  he  got  a  rich  wife,  with  whose  money  he 
paid  his  <lebtM.  Now  when  he  had  pai<l  his 
debts,  he  having  .some  money  left,  he  sets  up 
again  as  briskly  jis  ever,  keojw  a  great  shop, 
drives  a  great  trade,  and  runs  again  a  great 
way  int<»  debt ;  but  now,  not  intti  the  debt  of 
one  or  two,  but  into  the  debt  of  many,  .so  that 
at  last  he  came  to  owe  some  thousands  of 
p«jun<ls;  and  thus  he  went  on  for  a  hujg  time. 
And  to  pursue  his  encis  the  better,  he  begtin 
now  to  study  to  please  all  men  and  to  suit 
him.<toIf  to  any  company;  he  could  now  Ik*  as 
they,  sjiy  as  they — that  is,  if  he  liste<l ;  and 
then  he  would  list  when  he  perceived  that  by 
so  doing  he  might  either  nuike  them  his  cus- 
tomers or  hU  creditors  for  his  commodities. 
If  he  dealt  with  hoiu>st  men,  (as  with  some 
boDC8t  men  he  did,)  then  he  would  be  as  they; 
talk  as  they;  seem  to  be  soIht  as  they;  talk 
of  justice  and  religion  as  they;  and  against 
debauchery  as  they ;  yea,  and  wouhl  .stH-m  to 
tiiow  a  dislike  of  them  that  .<uiid,  did,  or  were 
otherwise  than  honest. 

Again,  when  he  did  light  among  those  that 
were  bad,  then  he  would  bo  as  they,  but  yet 
more  close  and  cautiously,  except  he  were  sure 
of  his  company  ;  then  he  would  carry  it  o|M^nly, 
be  as  they;  say  Damn  them!  and, Sink  them! 
M  tbey.     If  tbuy  railed  on  gi>od  men,  ho  could  • 


he;  if  they  railed  on  religion,  so  could  he;  if 
they  talkeil  beaistly,  vainly,  idly,  so  would  he; 
if  they  were  for  tlrinking,  swearing,  whoring, 
or  any  the  like  villainies,  so  was  he.  This  was 
now  the  path  that  he  trotl  in,  and  could  do  all 
as  artificially  as  any  nutn  alive.  And  now  he 
thought  hiuLself  a  perfect  nnin  ;  he  thought  he 
was  always  a  boy  till  now.  What  think  you 
now  of  Mr.  liailman? 

Attentive.  Think  I  Why,  I  think  he  was  an 
atheist,  for  no  num  but  an  atheist  can  do  this. 
I  say,  it  CJinnot  be  but  that  the  man  that  in 
such  as  this  Mr.  liadman  must  bo  a  rank  ami 
vile  atheist,  for  he  that  believi-s  that  there  is 
either  (Jod  or  «Kril,  heaven  or  hell,  or  death 
and  judgment  after,  eannot  do  jus  .Mr.  Madman 
did.  I  mean,  if  he  c(»uld  do  these  things  with- 
out rcluctancy  and  check  of  con.science — yea, 
if  he  had  not  sorrow  and  renj«»rse  for  such 
abominable  sins  as  these. 

Wineimm.  Nay,  he  was  so  far  ofl"  from  the 
reluctancies  and  remorse  of  con.scii-nee  for 
these  things  that  he  counteil  them  the  excel- 
lency of  his  attainments,  the  quintetuence  of 
his  wit,  his  rare  and  singular  virtut^,  such  as 
but  few  besides  himself  could  be  the  master  of, 
Theref<)re,  as  for  those  that  made  boggle  and 
stop  at  things,  and  that  could  not  in  conscience 
and  for  fear  of  death  and  judgnunl  do  such 
things  as  he,  he  would  call  them  fo«ils  and 
nodilies,  and  charge  them  for  being  frighted 
with  the  talk  of  unseen  bugbears;  and  would 
encourage  them,  if  they  would  be  men  indeed, 
to  labour  after  the  attainment  of  this  his  ex- 
cellent art.  He  would  oftentimes  please  him- 
self with  the  thoughts  of  what  he  eould  do  in 
this  matter,  saying,  withiu  himself,  I  can  be 
religious  and  irreligious;  I  can  be  any  thing 
or  nothing ;  I  can  swear  and  speak  against 
swearing;  I  can  lie  and  speak  against  lying; 
I  can  drink,  be  unclean,  and  defraud,  and  not 
be  troubled  for  it ;  now  I  enjoy  myself  and  am 
master  of  mine  own  ways,  and  not  they  of  me. 
This  I  have  attained  with  nuich  .study,  great 
care,  and  more  pains.  Hut  this  his  talk  should 
bo  only  with  himself,  to  his  wife,  who  he  knc* 
durst  not  divulge  it,  or  among  hi-*  in)imale.H, 
to  whom  he  knew  he  might  say  any  thing. 

Attentive.  Did  I  call  him  before  an  atheist'.' 
I  nuiy  call  him  now  a  devil,  or  a  man  |mi»»- 
sessed  with  one  if  not  with  nuiny.  I  think 
tliat  there  cannot  be  foun<l  in  ever)-  corner 
such  a  one  as  tliis.  True,  it  i-*  wiid  of  King 
Ahaz,  "That  he  sinnc<l  more  and  more;"  and 
of  Ahab,  "That  he  sold  hims,lf  to  w.irk  wick- 
ednoos;"   and  of  the  men  of  S>dom,  "Tltat 


ol.S 


BUNTAN'S  COMPLETE   WOEKS. 
exceedingly    before    the 


they    were    siuiiei-s 

Wlsaium.  Au  atheist  he  was  no  doubt,  it 
there  be  such  a  thing  as  an  atheist  in  the 
world;  but  for  all  his  brags  of  perfection  and 
security  in  his  wickedness,  I  believe  that  at 
tiiufs  God  did  let  down  fire  from  heaven  into 
his  conscience.  True,  I  believe  he  would 
,iuickli  put  it  out  again,  and  grow  more  des- 
perate' and  wicked  afterward,  but  this  also 
'.urned  to  his  destruction,  as  afterward  you 
miv  hc-ai 

Ijut  I  aui  not  of  your  mind  to  think  that 
tliore  arc  but  few  such  in  the  world,  except  you 
mean  as  to  tiie  degree  of  wickedness  unto 
which  he  had  attained.  For  otherwise,  no 
doubt,  there  are  abundance  of  such  as  he-^ 
men  of  the  same  mind,  of  the  same  principles, 
and  of  the  same  conscience,  too,  to  put  them 
into  practice.  Yea.  I  believe  that  there  are 
many  that  are  endeavouring  to  attain  to  the 
same  pitch  of  wickedness;  and  all  of  them  are 
sucIj  as  he  in  the  judgment  of  the  law,  nor  will 
their  want  of  hellish  wit  to  attain  thereto  ex- 
cuse them  at  the  day  of  judgment.  You  know 
that  in  all  science  some  are  more  arch  than 
others ;  and  so  it  is  in  the  art,  as  well  as  in  the 
practice,  of  wickedness ;  some  are  twofold  and 
some  sevenfold  more  the  children  of  hell  than 
others,  (and  yet  all  the  children  of  hell,)  else 
they  would  all  be  masters,  and  none  scholars, 
in  the  school  of  wickedness.  But  there  must 
bt-  masters,  and  there  must  be  learners;  Mr. 
Dadman  was  a  master  in  this  art,  and  there- 
fore it  follows  that  he  must  be  an  arch  and 
chief  one  in  that  mystery. 

Attentive.  You  are  in  the  right,  for  I  per- 
ceive that  some  men,  though  they  desire  it, 
cannot  be  so  arch  in  the  practice  thereof  as 
others,  but  are  (as  I  suppose  they  call  them) 
fools  and  dunces  to  the  rest;  their  heads  and 
cjipacities  will  not  serve  them  to  act  and  do  so 
wickedly.  But  Mr.  Badman  wanted  not  a 
wicked  head  to  contrive,  as  well  as  a  wicked 
licart  to  <lo,  this  wickedness. 

Wiseman.  True;  but  yet,  I  say,  such  men 
ihall  at  the  day  of  judgment  be  judged,  not 
oi  ly  for  what  they  are,  but  also  for  what  they 
w.tuM  I.e;  fi.r  if  the  thought  of  foolishness  is 
.•>in,-<loul)tless  the  desire  of  foolishness  is  more 
sin,  and  if  the  desire  be  more,  the  endeavour 
after  it  must  needs  be  more  and  more.  He 
then,  that  is  not  an  artificial  atheist  and  trans- 
gressor, yet  if  he  desires  to  be  so,  if  he  endeav- 
■  lureth  to  be  so,  he  shall  be  judged  and  con- 
demned to  hell  for  such  an  one ;  for  the  law 


judgeth  men,  as  I  said,  according  to  what  they 
w^ould  be.  "  He  that  looketh  upon  a  woman 
to  lust  after  her,  hath  committed  adultery  with 
her  already  in  his  heart."  By  the  same  rule, 
he  that  would  steal,  doth  steal ;  he  that  would 
cheat,  doth  cheat ;  he  that  would  swear,  doth 
swear ;  and  he  that  would  commit  adultery,  doth 
do  so ;  for  God  judgeth  men  according  to  the 
working  of  their  minds ;  and  saith,  "  As  he 
thinketh,  so  he  is."  That  is,  so  he  is  in  his 
heart,  in  his  intentions,  in  his  desires,  in  his 
endeavours ;  and  God's  law,  I  say,  lays  hold  c f 
the  desires,  intentions,  and  endeavours,  even 
as  it  lays  hold  of  the  act  of  -wickedness  itself. 
A  man,  then,  that  desires  to  be  as  bad  as  Mr. 
Badman,  (and  desires  to  be  so  wicked  have 
many  in  their  hearts,)  though  he  never  attains 
to  that  proficiency  in  wickedness  as  he,  shall 
yet  be  judged  for  as  bad  a  man  as  he,  because 
it  was  his  in  his  desires  to  be  such  a  wicked 
one. 

Attentive.  But  this  height  of  wickedness  in 
Mr.  Badman  wall  not  get  out  of  my  mind. 
This  hard,  desperate,  or — what  shall  I  call  it  ? 
— diabolical  frame  of  heart  was  in  him  a  foun- 
dation, a  groundwork  to  all  acts  and  deeds  that 
were  evil. 

WUeman.  The  heart,  and  the  desperate  wick- 
edness of  it,  is  the  foundation  and  groundwork 
of  all.  Atheism  professed  and  practical  both 
spring  out  of  the  heart,  yea,  and  all  manner  of 
evil  besides.  For  they  be  not  bad  deeds  that 
make  a  bad  man,  but  he  is  already  a  bad  man 
that  doth  bad  deeds.  A  man  must  be  wicked 
before  he  can  do  wickedness.  "Wickedness 
proceedeth  from  the  wicked.  It  is  an  evil 
tree  that  bears  evil  fruit.  Men  gather  no 
grapes  of  thorns;  the  heart,  therefore,  must  be 
evil  before  the  man  can  do  evil,  and  good  be- 
fore the  man  doth  good." 

Attentive.  Now  I  see  the  reason  w'hy  Mr, 
Badman  was  so  base  as  to  get  a  wife  by  dis- 
simulation, and  to  abuse  her  so  like  a  villain 
when  he  had  got  her ;  it  was  because  he  was 
before,  by  a  wicked  heart,  prepared  to  act 
wickedness. 

Wiseman.  Yom  may  be  sure  of  it ;  "  for  fri.in 
within,  out  of  the  heart  of  man,  proceedeth 
evil  thoughts,  adulteries,  fornications,  murders, 
thefts,  covetousness,  wickedness,  deceit,  lasciv- 
iousness,  an  evil  eye,  blasphemy,  pride,  foolish- 
ness ;  all  these  things  come  from  within,  and 
defile  a  man."  And  a  man,  as  his  naughty 
mind  inclines  him,  makes  use  of  these,  or  any 
of  these,  to  gratify  his  lusts,  to  promote  hia 
designs,  to  revenge  his  malice,  to  enrich  or  to 


LIFE  AND   DEATH  OF  Mn.  BAILUAX. 


519 


•ixallow  himsflf  in  the  foolish  ploasurt-s  ami 
(•astitiios  of  this  life;  and  all  tlu-se  tliil  Mr. 
liadinan  do,  even  to  the  utmost,  if  either  opjtor- 
lunity,  or  piu-se,  or  perfidiousness  would  IkIji 
liiin  to  the  obtaining  of  luH  jiurixxse. 

Aflcnfire.  Purse  I  Why,  he  could  not  hut 
have  a  i>ur*e  to  do  almost  what  he  would, 
haviiiir  mai  ied  a  wife  with  so  umeh  money. 

W'tMiitan.  lliild  you  there!  Some  of  Mr. 
Hadman's  sins  were  costly,  as  his  drinking  and 
lewdn»*ss,  and  keeping  other  bail  company, 
though  he  was  a  man  that  had  ways  too  many 
to  get  money,  as  well  as  ways  too  many  t<» 
Bpend  it. 

Attfulivr.  Had  he  then  such  a  good  trade, 
for  all  he  was  such  a  bad  man?  (.)r  was  his 
calling  HO  gainful  to  him  as  always  to  keep  his 
purse  full,  thougli  he  was  himself  a  great 
spender ? 

n'iV-v;/i.f;i.  No;  it  was  not  his  trade  that  did 
it,  thouijli  he  had  a  pretty  trade  too.  He  had 
another  way  to  get  money,  and  that  by  the 
liatful  and  the  pocketful  at  a  time. 

A/teittivf.  Why,  I  trow  he  wjis  no  highway- 
iii.m,  was  he? 

iriV//j«/n.  I  will  be  sparing  in  my  speech  lus 
to  that,  tnough  some  have  muttered  as  if  he 
eould  riile  out  now  and  then,  about  nobody  but 
himself  knew  what,  over  night,  and  come  homo 
all  ilirty  and  weary  ne.\t  luorning.  But  this  is 
not  the  thing  I  aim  at. 

Atfnttivr.  Tray  let  me  know  it,  if  yon  think 
it  convenient  tliat  I  should. 

W'l'riii,:,!.  I  will  tell  you.  It  was  this:  he 
had  an  art  to  break,  ami  get  hats  full  of 
ninti.  y  by  breaking. 

Attcntice.  Hut  what  do  you  mean  by  .Mr. 
Hadman's  breaking?  You  8pc:ik  niy.->tically, 
do  you  not  ? 

Wiseman.  No,  no;  I  speak  plainly;  or,  if 
yi>ii  will  have  it  in  plainer  it  is  this: 

When  Mr.  I'adman  had  sw  ml  thrown 

away  most  of  his  wife's  portion,  he  began  to 
feel  that  he  could  not  much  longer  stand  U|k>ii 
his  legs  ill  Ihis  course  of  life  and  ki-ep  up  his 
traJe  and  repute  (silch  :is  he  had)  in  the 
World,  but  by  the  new  engine  of  bn-uking. 
Wh.Ti'fore,  upon  a  time  he  gi\ 
(tuddi-n  rush  into  several  meii  - 
value  of  al)out  four  or  five  thousand  |M>unds, 
driving,  at  the  same  tinic,  a  very  great  trade 
by  ttclling  many  things  for  Ie«s  than  they  co*t 
hir-  •  •  ?iim  cui«tom,  therewith  to  blind  his 
cr  >'S.      His   erediton*.  therefore,  •u-.-- 

ing  tli.i:  he  bail  a  great  employ,  and  drejn 
Uiat  it  must  needs  at  length   turn  to  a  > 


good  account  to  them,  trusted  him  freely  with- 
out mistrust,  and  so  did  others  too,  to  the  valuo 
of  what  was  mentioned  before.  Well,  when 
Mr.  Uadman  had  well  feathered  his  nest  with 
other  men's  gomls  and  money,  after  a  littlo 
tinie  he  breaks.  And  by  and  by  it  is  noised 
abroail  that  Mr.  Iludman  had  shut  up  hiii 
shop,  was  gone,  and  could  trade  no  longer. 
Now,  by  the  time  his  breaking  had  come  to 
his  creditors' ears  he  had  by  craft  and  knavery 
made  so  sure  of  what  he  had  that  his  creditors 
could  not  touch  a  penny.  Well,  when  he  had 
done,  he  sent  his  mournful,  KUgared  htters  to 
his  creditf)rs  t<»  i«'t  them  understand  what  had 
hHpj>encd  unto  him,  and  desired  them  not  to 
be  severe  with  him,  for  he  bore  towards  all 
men  an  honest  mind,  and  would  pay  ho  far  an 
he  was  able.  Now  be  sends  his  letters  by  a 
man  confeilerate  with  him,  who  could  make 
both  the  wor.-.t  and  the  best  of  Mr.  iSaiiman's 
case — the  best  for  Mr.  IJadman  and  the  worst 
for  his  creilitors.  So  when  he  comes  to  them 
he  both  bemoans  them  and  condoles  Mr.  liad- 
man's  condition  ;  telling  of  them  that  without 
a  speedy  bringing  of  things  to  a  conclusion, 
Mr.  Badmaii  would  be  able  to  make  tiicm  no 
satisfaction,  bnt  at  pre.nent  he  botli  could  and 
would,  and  that  to  the  utmost  of  his  power; 
and  to  that  end  hi-  di>sired  that  they  would 
come  over  to  him.  Well,  his  creditors  appoint 
him  a  time  and  come  over;  and  he  meanwhile 
authorizes  another  to  treat  with  them,  but  will 
not  be  seen  him>elf,  iinlcM  it  was  on  a  Sunday, 
lest  they  should  snap  him  with  a  writ.  So  bio 
deputed  friend  treats  with  them  about  their 
concerns  with  Mr.  Hadnian,  tir>t  telling  them 
of  the  great  care  that  Mr.  Hadman  took  to  sat- 
isfy them  and  all  men  for  what-socvcr  he  owed 
as  far  as  in  him  lay,  and  how  little  he  thought 
awhile  since  to  be  in  this  low  condition.  Ho 
)>leaded  a.W>  the  greatness  of  his  charge,  the 
grealne>«s  of  taxes,  the  badm-ss  of  the  trmt-s, 
and  the  great  losses  that  he  ha<l  by  many  of 
his  customers,  some  of  which  died  in  bis  debt, 
others  were  run  away,  an«l  as  for  many  that 
were  alive,  he  never  expected  a  farthing  from 

I  tln»ni.     Y«'t  nevertheless  he  would  nbow  him- 
-t  man,  and  would  pay  :is  I'ar  :lh  he 
:id  if  they  were  willing  to  i  ouie  to" 
terms,    he   would    make   a   coni|Hi>ition'  with 

I  them,  for  he   was  not  able  to  pay  theui  all. 
The  cri*diton«  lisked  what  ho  would  give.     It 

,  was  replied,  Half  a  crown  in  the  |>ound:  at 

i  »bi«  tbey  beiran  to  hull*  and  he  lo  remw  hia 
lit  and  entreaty;  but  the  crulilorr 
not   hear,  and   ho  for   that  time  theif 


520 


BUyYAN'S  C03IPLETE   WORKS. 


meeting  without  success  broke  up.  But  after 
his  creditors  were  in  cool  blood  and  admitting 
of  second  thoughts,  and  fearing  lest  delays 
should  make  them  lose  all,  they  admit  of  a 
second  debate,  come  together  again,  and  by 
manv  words  and  great  ado  they  obtain  five 
Bhillings  in  the  pound.  So  the  money  was  pro- 
daced,''releases  and  discharges  drawn,  signed, 
and  Healed,  book.s  crossed,  and  all  things  con- 
firmed ;  and  then  Mr.  Badnian  can  put  his 
bead  out  of  dooi-s  again,  and  be  a  better  man 
than  wiien  he  shut  up  shop  by  several  thou- 
Bunds  of  pounds. 

Atlcntivi:  And  did  he  do  thus  indeed? 
Wiicman.  Yes,  once  and  again.     I  think  he 
broke  twice  or  thrice. 

Attentive.  And  did  he  do  it  before  he  had 
need  to  do  it  ? 

Wimnan.  Need!  What  do  you  mean  by 
need?  There  is  no  need  at  any  time  for  a 
man  to  play  the  knave.  He  did  it  of  a  wicked 
mind,  to  defraud  and  beguile  his  creditors;  he 
iiad  wherewithal  of  his  father,  and  also  by  his 
wife,  to  have  lived  upon,  with  lawful  labour, 
like  an  honest  man.  He  had  also  when  he 
made  this  wicked  break  (though  he  had  been 
a  profuse  and  prodigal  spender)  to  have  paid 
liis  creditors  their  own  to  a  farthing.  But 
had  he  done  so  he  had  not  done  like  himself, 
like  Mr.  Badman  ;  had  he,  I  say,  dealt  like  an 
honest  man,  he  had  then  gone  out  of  Mr.  Bad- 
man's  road.  He  did  it,  therefore,  of  a  dishon- 
est mind  and  to  a  wicked  end — to  wit,  that  he 
might  have  wherewithal,  howsoever  unlaw- 
fully gotten,  to  follow  his  cups  and  queans, 
and  to  live  in  the  swing  of  his  lusts,  even  as 
he  did  before. 

Attentive.  Why,  this  was  a  mere  cheat. 
Wiseman.  It  was  a  cheat  indeed.  This  way 
of  breaking  is  nothing  else  but  a  more  ueat 
way  of  thieving,  of  picking  of  pockets,  of 
breaking  open  of  shops,  and  of  taking  from 
men  what  one  has  nothing  to  do  with.  But 
thon^'h  it  seems  easy,  it  is  hard  to  learn  ; 
uo  man  tiiat  hath  conscience  to  God  or  man 
car>  ever  be  his  craftmaster  in  this  hellish 
art. 

Attentive.  Oh,  sir,  what  a  wicked  man  was 
this! 

Wij>nnnn.  A  wicked  man  indeed.  By  this 
art  he  could  tell  how  to  make  men  send  their 
goods  to  his  shop,  and  then  be  glad  to  take  a 
penny  for  that  which  he  had  promised,  before 
it  came  thither,  to  give  them  a  groat ;  I  say  he 
could  ni.ike  them  glad  to  take  a  crown  for  a 
pound's  worth,  and  a  tliousand  for  that  for 


which  he  had  promised  before  to  give  them 
four  thousand  pounds. 

Atteiiiive.  This  argueth  that  Mr.  Badman 
had  but  little  conscience. 

Wiseman.  This  argueth  that  Mr.  Badman 
bad  no  conscience  at  all ;  for  conscience,  the 
last  spark  of  a  good  conscience,  cannot  endure 
this. 

Attentive.  Before  we  go  any  further  in  Mr, 
Badman's  matters,  let  me  desire  y  n  if  you 
please,  to  give  me  an  answer  to  these  ! wo  que*' 
tions : 

1.  What  do  you  find  in  the  word  of  God 
against  sucli  a  practice  as  this  of  Mr.  Bad- 
man's  is  ? 

2.  What  would  you  have  a  man  do  that  is 
in  his  creditor's  debt,  and  can  neither  pay  him 
what  he  owes  him  nor  go  on  in  a  trade  any 
longer  ? 

Wiseman.  I  will  answer  you  as  well  as  I  can. 
And  first  to  the  first  of  your  questions — to  wit, 
What  I  find  in  the  word  of  God  against  sucli  a 
practice  as  this  of  Mr.  Badman's  is  ? 

Answer.  The  word  of  God  doth  forbid  this 
wickedness,  and  to  make  it  the  more  odious  in 
our  eyes  it  joins  it  with  theft  and  robbery: 
"Thou  shalt  not,"  says  God,  "defraud  thy 
neighbour,  nor  rob  him."  Thou  shalt  not  de- 
fraud— that  is,  deceive  or  beguile.  Now,  thus 
to  break  is  to  defraud,  deceive  and  beguile, 
which  is,  as  you  see,  forbidden  by  the  God  of 
heaven.  "  Thou  shalt  not  defraud  thy  neigh- 
bour, nor  rob  him."  It  is  a  kind  of  theft  and 
robbery  thus  to  defraud  and  beguile.  It  is  a 
vile  robbing  of  his  shop  and  picking  of  his 
pocket;  a  thing  odious  to  reason  and  con- 
science and  contrary  to  the  law  of  nature.  It 
is  a  designed  piece  of  wickedness,  and  there- 
fore a  double  sin,  A  man  cannot  do  this  great 
wickedness  on  a  sudden  and  through  a  violent 
assault  of  Satan.  He  that  will  commit  this 
sin  must  have  time  to  deliberate,  that  by  in- 
vention he  may  make  it  formidable  xnd  that 
with  lies  and  high  dissimulatioL,  He  that 
commits  this  wickedness  must  first  hatch  it 
upon  his  bed,  beat  his  head  about  it,  and  lay 
his  plot  strong ;  so  that  to  the  completing  of 
such  a  wickedness  there  must  be  adjoined 
many  sins,  and  that  they  too  must  go  hand  in 
hand  until  it  be  completed.  But  what  saith 
the  Scripture  ? — "  Let  no  man  go  beyond  and 
defraud  his  brother  in  any  matter,  because  tht. 
Lord  is  the  avenger  of  all  such."  But  this 
kind  of  breaking  is  a  going  beyond  my 
brother;  this  is  a  compassing  of  him  about, 
that  I  may  catch  him  in  my  net,  and,  as  I  said. 


LTFE  AND  DEATH  OF  MR.  BADMAX. 


521 


an  art  to  rob  my  brother  and  to  pick  hU  j^ocket, 
and  that  with  Wm  con:«cnt,  wliioh  doth  not 
therefore  mitigate,  but  so  much  the  more  mag- 
nify and  make  mlious  the  otlence.  For  men 
that  are  thus  wilily  abiueil  cannot  help  thi-m- 
Bclve:*;  tliey  are  taken  in  a  deceitful  net.  Ikit 
God  will  here  conci-rii  himself;  ho  will  be  the 
avenger,  he  will  be  the  avenger  of  all  such, 
either  here  or  in  another  world. 

And  this  the  apostle  testifien  where  hc»nith, 
"  But  he  that  doeth  wrong  shall  receive  for  the 
wrong  which  he  hath  done;  and  there  in  no 
respect  of  persons ;"  that  is,  there  is  no  man, 
be  he  what  he  will,  if  he  be  guilty  of  this  sin 
of  going  beyond,  of  beguiling  of,  and  doing 
wrong  to  his  brother,  but  Ciod  will  call  him  to 
an  account  for  it,  and  will  pay  him  with 
vengeance  for  it  too,  for  there  is  no  respect  of 
persons. 

I  might  add  that  this  sin  of  wronging,  of 
going  beyonil  and  defrauding  of  my  neighbour 
is  like  that  first  prank  that  the  devil  played 
with  our  first  parent.s,  (ils  the  altar  that  Uriah 
built  for  Ahaz  was  taken  from  the  fashion  of 
that  that  stood  at  Damascus,  to  be  the  very 
pattern  of  it.)  The  serpent  beguile*!  me,  says 
Eve;  Mr.  Badman  beguiles  his  creditors.  The 
serpent  begnile<l  Kvu  with  lying  promises  of 
pain  ;  so  did  Mr.  Badman  beguile  his  creditors. 
The  serpent  saiil  one  thing  and  meant  another 
when  he  beguiled  Eve;  and  so  did  Mr.  Bad- 
man  when  he  beguiled  his  creditors. 

Th.nt  man,  therefore,  that  doth  thus  deceive 
and  beiTuile  hi-  :  "  '  '  r  imitateth  the  devil ; 
he  taki  th  hi-  ex  .  ;ii  him,  and  not  from 

(i<xl,  the  word,  or  good  men;  and  this  did  Mr. 
lUidman. 

And  now  to  your  second  question — to  wit, 
What  I  would  have  a  man  do  that  is  in  his 
creditor's  debt,  and  that  can  neither  i»ay  him 
nor  go  on  in  a  trade  any  longer? 

AnJiirrr.  First  of  all,  if  this  be  his  case,  and 
he  knows  it,  let  him  not  run  one  penny  further 
in  his  creditor's  debt,  for  that  cannot  be  done 
with  good  conscience.  He  that  knows  he  can- 
not pay,  and  yet  will  run  into  debt,  d«H^  know- 
ingly wrong  and  defraud  his  neighlKiur,  and 
falls  under  that  sentence  of  the  word  of  (,}<k1, 
"  The  wicked  Ixirroweth,  and  p:iyeth  not  ' 
a_'iiiii ;"  yea,  worse,  he  borrows,  though  at  the 
very  same  lime  he  knows  that  he  cannot  pay 
again.  He  doth  ahto  craftily  take  aw.ay  what 
is  his  neighbftur's.  That  is  therefore  the  first 
thing  that  I  rould  propound  to  such,  Ix't  him 
not  nin  any  further  into  his  cre<litor's  debt. 

t^condly.  After  thia  let  him  consider  how 


and  by  what  means  he  wa.s  brought  into  such 
a  condition  that  he  could  not  pay  his  just 
debts — to  wit,  whether  it  wa.s  by  his  own  re- 
missness in  his  calling,  by  living  too  high  in 
diet  or  apparel,  by  lending  too  lavishly  that 
which  wjLs  none  of  his  own,  to  his  |o>s,  or 
whether  by  the  immediate  hand  and  judgment 

of  (_io<l. 

If  by  searching  he  finds  that  this  is  con.f 
ujmn  him  through  remissncm  in  his  calling, 
extravagancies  in  hLs  family  or  the  like,  let 
him  labour  for  a  sense  of  his  sin  and  wicked- 
ness, for  he  hiLssinne<l  against  the  Loni — firut, 
in  his  being  slotht'ul  in  busiiu-ss,  and  in  not 
proviiling,  to  wit,  of  his  own,  by  the  sweat  of 
his  brows  or  other  honest  ways,  for  those  of  hia 
own  house.  And  secon«lly,  in  being  lavishing 
in  diet  and  apparel  in  the  family,  or  in  lending 
to  others  that  which  w:ls  none  of  his  own. 
This  cannot  be  done  with  good  conscience;  it 
is  both  against  reiLson  ami  nature,  and  there- 
fore must  be  a  sin  against  Oo«i.  I  say  therefore, 
if  thus  this  debtor  hath  done,  if  ever  he  would 
live  quietly  in  conscience  and  comfortably  in 
his  condition  for  the  future,  let  him  humble 
himself  before  God  and  repent  of  this  Iiis 
wickedness;  for  "ho  that  is  slothful  in  his 
work  is  brother  to  him  that  is  a  great  waster." 
To  be  slothful  and  a  waster  too  is  to  be,  as  it 
were,  a  double  sinner. 

But  again,  as  this  man  should  inquire  into 
these  things,  so  he  should  also  into  this  :  How 
came  I  into  this  way  of  dealing  in  which  I 
have  now  miscarried?  Is  it  a  way  that  my 
parents  brought  me  up  in,  put  me  apprentice 
to,  or  that  by  Providence  I  was  first  thrust 
into?  Or  is  it  a  way  into  which  I  have  twisted 
myself,  as  not  being  contented  with  my  first 
lot  that  by  God  and  my  parents  I  was  ciust 
into?  This  ought  duly  to  be  considertKl;  and 
if  upon  a  search  a  man  shall  find  that  he  is  out 
of  the  place  an<l  calling  into  which  he  w:ls  put 
by  his  parents  or  the  providence  of  (tod.  and 
ha-s  miscarried  in  a  new  w;iy,  which,  through 
pride  and  dislike  of  his  first  state,  he  has  chose 
rather  to  embrace,  his  miscarriage  Is  his  tin, 
the  fruit  of  his  pride,  and  a  token  of  the  judg- 
ment of  God  upon  him  for  his  leaving  of  his 
fin«t  state.  And  for  this  he  ought,  as  for  the 
former,  to  be  humble  and  penitent  before  the 
Lord. 

But  If  by  search  he  finds  that  his  |>overt7 
came  by  none  of  thi-se — if  by  honest  «earch 
he  find*  it  so,  and  can  say  with  good  con- 
science, I  went  not  out  of  my  place  and  '•tato  in 
which  God  by  his  providence  had  put  me,  but 


622 


BUNYAN'S  COMPLETE   WORKS. 


have  abode  with  God  in  the  calling  wherein  I 
waa  called,  and  have  wrought  hard  and  fared 
meanlv,  been  civilly  apparelled,  and  have  not 
directly  or  indirectly  made  away  with  my 
oredito'rs*  goods— then  has  his  fall  come  upon 
him  by  the  immediate  hand  of  God,  whether 
by  visible  or  invisible  ways.  For  sometimes 
it  comes  by  visible  ways— to  wit,  by  fire,  by 
thieves,  by  loss  of  cattle,  or  the  wickedness  of 
ginfiil  dealers,  &c.,  and  sometimes  by  means 
ln«isible,  and  then  no  man  knows  how;  we 
only  see  things  are  going,  but  cannot  see  by 
what  way  they  go.  Well,  now  suppose  that  a 
n<:in  by  the  immediate  hand  of  God  is  brought 
to  a  morsel  of  bread,  what  must  he  do  now  ? 

I  answer,  his  surest  way  is  still  to  think  that 
this  is  the  fruit  of  some  sin ;  though  possibly 
not  sin  in  the  management  of  his  calling,  yet 
of  some  other  sin.  "  God  casteth  away  the 
substance  of  the  wicked."  Therefore  let  him 
Ktill  humble  himself  before  his  God,  because 
his  hand  is  upon  him,  and  say.  What  sin  is 
this  for  which  the  hand  of  God  is  upon  me? 
And  let  him  be  diligent  to  find  it  out,  for  some 
sin  is  the  cause  of  thisjudgment ;  for  God  "  doth 
nitt  willingly  grieve  nor  afflict  the  children  of 
men,"  Either  thy  heart  is  too  much  set  upon 
the  world,  or  religion  is  too  much  neglected  in 
thy  family,  or  something.  There  is  a  snake  in 
the  grass,  a  worm  in  the  gourd,  some  sin  in 
thy  bosom,  for  the  sake  of  which  God  doth 
thus  deal  with  thee. 

Thirdly.  This  thus  done,  let  that  man  again 
consider  thus  with  himself:  Perhaps  God  is 
now  changing  of  my  condition  aud  state  in  the 
world;  he  has  let  me  live  in  foshion,  in  ful- 
ness, and  abundance  of  worldly  glory,  aud  I 
did  not  to  his  glory  improve  as  I  should  that 
his  good  dispensation  to  me.  But  when  I 
lived  in  full  and  fat  pasture  I  did  there  lift  up 
the  heel.  Therefore  he  will  now  turn  me  into 
hard  commons,  that  with  leanness,  and  hunger, 
and  meanness,  and  want  I  may  spend  the  rest 
of  my  days.  But  let  him  do  this  without 
murmuring  and  repining;  let  him  do  it  in  a 
godly  manner,  submitting  himself  to  the  judg- 
ment of  God.  "  Let  the  rich  rejoice  in  that 
he  i.s  made  low." 

This  is  duty,  and  it  may  be  privilege,  to 
those  that  arc  under  tins  hand  of  God.  And 
for  thy  encouragement  to  this  hard  work  (for 
this  is  a  hard  work)  consider  of  these  four 
things: 

1.  This  is  right  lying  down  under  God's 
hand,  and  tne  way  to  be  exalted  in  God's  time; 
when  God  would  have  Job  embrace  the  dung- 


hill, he  embraces  it  and  says,  "The  I  ord  giv- 
eth,  and  the  Lord  hath  taken  away,  blessed  be 
the  name  of  the  Lord." 

2.  Consider  that  there  are  blessings  also  that 
attend  a  low  condition,  more  than  all  the  world 
are  aware  of.  A  poor  condition  has  prevent 
ing  mercy  attending  of  it.  The  poor,  because 
they  are  poor,  are  not  capable  of  sinning 
against  God  as  the  rich  man  does. 

3.  The  poor  can  more  clearly  see  himself 
preserved  by  the  providence  of  God  than  the 
rich,  for  he  trusteth  in  the  abundance  of  hia 
riches. 

4.  It  may  be  God  has  made  thee  poor  be- 
cause be  would  make  thee  rich :  "  Hearken, 
my  beloved  brethren,  hath  not  God  chosen  the 
poor  of  this  world,  rich  in  faith,  and  heirs  of 
a  kingdom  which  God  hath  promised  to  them 
that  love  him  ?." 

I  am  persuaded  if  men  upon  whom  this 
hand  of  God  is  would  thus  quietly  lie  down 
and  humble  themselves  under  it,  they  would 
find  more  peace,  yea,  more  blessing  of  God, 
attending  them  in  it  than  the  most  of  men  are 
aware  of.  But  this  is  an  hard  chapter,  and 
therefore  I  do  not  expect  that  many  should 
either  read  it  with  pleasure  or  desire  to  take 
my  counsel. 

Having  thus  spoken  to  the  broken  man  with 
reference  to  his  own  self,  I  will  now  speak  to 
him  as  he  stands  related  to  his  creditors. 

In  the  next  place,  therefore,  let  him  fall 
upon  the  most  honest  way  of  dealing  Avith  his 
creditors,  and  that  I  think  must  be  this : 

First.  Let  him  timely  make  them  acquainted 
with  his  condition,  and  also  to  do  them  these 
three  things : 

1.  Let  him  heartily  and  unfeignedly  ask 
them  forgiveness  for  the  wrong  that  he  has 
done  them. 

2.  Let  him  proffer  them  all,  and  the  whole 
all,  that  ever  he  has  in  the  world ;  let  him  hide 
nothing,  let  him  strip  himself  to  his  raiment 
for  them ;  let  him  not  keep  a  ring,  a  sjioon,  or 
any  thing  from  them. 

3.  If  none  of  these  two  will  satisfy  them,  let 
him  proffer  them  his  body  to  be  at  their  dis- 
posal— to  wit,  either  to  abide  imprisonment  at 
their  pleasure  or  to  be  at  their  service,  till  by 
labour  and  travail  he  hath  made  them  such 
amends  as  they  in  reason  think  fit;  only  re- 
serving something  for  the  succour  of  his  poor, 
distressed  ftimily  out  of  his  labour,  which  in 
reason,  and  conscience,  and  nature  he  is  bound 
also  to  take  care  of.  Thus  shall  he  make  them 
what  amends  he  is  able  for  the  wrong  that  he 


LIFE  ASD   DEATH   UF   Mt:.    J;aJ>MAX. 


523 


Lath  doiit  tiieia  in  Wiisting  and  spending  their 
estates. 

By  thus  doing  l»o  submits  hiniself  to  God's 
rod,  cumuiits  himself  tu  tlie  disposal  of  Ids 
providence  ;  yea,  by  thus  doing  he  casteth  tlie 
lot  of  his  present  aud  future  condition  into  the 
lap  of  his  creditors,  ami  leaves  the  whole  dis- 
posal thereof  to  the  Lord,  even  as  he  shall 
unler  and  incline  their  hearts  to  do  with  them. 
And  let  that  be  either  to  forgive  him  or  to  take 
that  which  he  hath  for  satisfaction,  or  to  lay 
his  body  und.-r  atllictiou,  this  way  or  that,  ac- 
cording to  law — can  he,  I  say,  thus  leave  the 
whole  to  Ci«>d,  let  the  i>-iiue  be  what  it  will, 
that  wan  shall  have  peace  in  his  mind  after- 
wards. And  thecomf«*rt!s  of  that  state  (which 
will  be  the  comforts  that  attend  c<|uity,  justice, 
and  duty)  will  be  more  unto  him,  because 
more  according  to  godliness,  than  can  be  the 
comforts  that  are  the  fruits  of  injustice,  fraud- 
ulency,  and  deceiu  Ik»ides,  this  is  the  way  to 
engage  Gotl  to  favour  him  by  the  sentence  of 
his  creditors,  (for  he  can  entreat  them  to  use 
him  kindly,)  and  he  will  do  it  when  his  ways 
are  pleasing  in  his  sight:  "When  a  num's 
ways  please  the  Lord,  his  enemies  shall  be  at 
peace  with  him.''  And  surely  for  a  man  to 
seek  to  make  restitution  for  wrongs  done  to 
the  utmost  of  his  power,  by  what  he  is,  has, 
and  enjoys  in  this  world,  is  the  best  way,  in 
that  capacity  and  with  reference  to  that  thing, 
that  a  man  can  at  this  time  be  found  active  in. 

But  he  that  doth  otherwise  abides  in  his  sin, 
refuses  to  be  disposed  of  by  the  providence  of 
God,  chooseth  an  high  estate,  though  not  at- 
tained in  GtHl's  way,  when  God's  will  is  that 
he  should  descend  into  a  low  one;  yea,  he  des- 
per.itely  s;iith  in  his  heart  and  actions,  I  will 
be  mine  own  chooser,  and  that  in  mine  own 
way,  whatever  happens  or  follows  thereupon. 

Attentive.  You  have  said  well,  in  my  mind. 
But  suppose,  now,  that  Mr.  Iliidman  was  here, 
could  he  not  object  as  to  what  you  have  said, 
myin?.  <io  and  teach  your  brethren  that  are 
t  this  les.son,  for  they,  ns  I  am,  are 

breaking,  yea,  I  am  apt  to  think,  of 
lint  which  you  call  my  knavish  way  of  break- 
ing-to  wit,  of  breaking  before  they  have  need 
to  break.  But  if  not  so.  yet  they  are  guilty  of 
negle<-t  in  their  rail,  of  11.  '  'i.  r,  both  in 
fare  and  appar-l.  thnn   t:  or  income 

will  iiut  itii-s  do  break  all 

the  w       .  .  ^ ;  and  that  they  have 

the  art  to  plead  for  a  com|HMition  is  very  well 
known  to  men  ;  and  that  it  b  u.Hual  with  them 
tu  hid?  t-.rlr  linen,  their  plate,  their  jewels 


(and,  it  is  to  be  thought,  sometime*  money  and 
goods  besides)  is  as  common  as  four  eggs  a 
penny.  And  thus  they  beguile  men,  deUmcn 
their  consciences,  sin  against  their  profession, 
and  make,  it  is  to  be  feartnl,  their  lusts  in  all 
this,  and  the  fultilling  of  them  their  end  I 
say,  if  Mr.  Hadman  wjw  here  to  object  Inus 
unto  you,  what  would  be  your  reply? 

)VUeiiuiii.  What!  Why  I  would  .^ay,  I  ho|>e 
no  good  man,  no  man  of  good  eonscimce,  no 
man  that  either  fearelh  (Jod,  regardeth  the 
credit  of  religion,  the  peace  of  IiihI's  |HK)ple,  or 
the  .salvation  of  his  own  .'uml,  will  do  thus. 

rrofes.sors,  such  perhaiM  there  may  be,  and 
who  upon  earth  can  help  it?  Jades  there  bo 
of  all  cohmrs.  If  nun  will  proicv.,  and  m:ik.« 
their  profession  a  stalking-lior>e  to  l^ 
their  neighbours  of  their  estates,  jls  Mr.  i  . 
man  himself  did  when  he  beguiled  her  that 
now  is  with  sorrow  his  wife,  who  can  help  itf 
The  churches  of  old  were  pestered  with  such, 
and  therefore  no  marvel  if  these  perilous,  dilK- 
cult  times  be  .so.  But  mark  how  the  apo.Htlc 
words  it:  ">«ay,  you  do  wrong  and  defraud, 
and  that  your  brethren.  Know  ye  not  that 
the  unrigliteous  shall  not  inherit  the  kingdom 
of  God  ?  Be  not  deceived ;  neither  fornicators, 
nor  idolaters,  nor  adulterers,  nor  elleminate, 
nor  abusers  of  themselves  with  mankintl,  nor 
thieves,  nor  covetous,  nor  drunkards,  n<»r  re- 
vilers,  nor  extortioners,  shall  inherit  the  king- 
dom of  GtKl."' 

None  of  these  shall  be  saved  in  this  state, 
nor  shall   profession   deliver  them   from   the 
censure  of  the  godly  when  they  shall  be  mani 
fest  such  to  be.     But  their  profesaion  we  can 
not  hel|>;   how  can  we  help  it  if  men  should 
ascribe  to  them.selves  the  title  of  holy  ones, 
gixlly  ones,  zealous  «»ne.s,  self-denying  ones,  or 
any  other  such  glorious  titles?     And  while 
they  thus  call  themselves,  should  they  be  the 
veriest  rogues  for  all  evil,  sin,  villainy  imagin- 
able, who  can  helj»  it?     True,  they  are  a  - 
dal  to  religion,  a  grief  to  the  honc-^t-ht .. 
an  olfence  to  the  world,  and  a  stumbling-slono 
to  the  weak ;  and  these  oHences  have  come,  do 
come,  and  will  come,  do  what  all  the  world 
can,  ''but  woe  be  to  them  through  whom  they 
come."     Let  such  professors,  therefore,  be  di»- 
owned  by  all  tn.     i 
reckoned  aiuoii. 

which  by  such  arlion-t  (hi  t  niuol  rvwUible. 
They  are  .Mr.  mdman's  kindred. 

For  they  are  a  shnmc  to  religion ;  I  i»ay, 
these  stithy,  rob-ehop,  pickp<H-ket  men,  they 
arc  a  shame  to  religion,  aud   religious   men 


524 


BUNYAN'S  COMPLETE    WORKS. 


should  be  ashamed  of  them.  God  puts  such 
an  one  among  the  fools  of  the  world;  therefore 
let  not  Christians  put  them  among  those  that 
are  wLse  for  heaven :  "  As  the  partridge  sitteth 
en  eggs  and  hatcheth  them  not,  so  he  that  get- 
teth  riches,  and  not  by  right,  shall  leave  them 
in  the  midst  of  his  days,  and  at  his  end  shall 
be  a  fool  ■'  And  the  man  under  consideration 
in  oiie  of  these,  and  therefore  must  look  to  fall 
by  this  judgment. 

A  professor,  and  practise  such  villainies  as 
these  I  Such  an  one  is  not  worthy  to  bear  that 
name  any  longer.  We  may  say  to  such,  as  the 
prophet  spake  to  their  like— to  wit,  to  the  re- 
bellious that  were  in  the  house  of  Israel — "Go 
ye,  serve  every  man  his  idols,"  if  you  will  not 
hearken  to  the  law  and  testament  of  God  to 
lead  your  lives  hereafter,  "but  pollute  God's 
holy  name  no  more  with  your  gifts  and  with 
your  idols." 

Go,  professors,  go ;  leave  off  profession,  un- 
less you  will  lead  your  lives  according  to  your 
profession.  Better  never  profess  than  make 
profession  a  stalking-horse  to  sin,  deceit,  to  the 
devil,  and  hell. 

The  ground  and  rules  of  religion  allow  not 
any  such  thing.  "Receive  us,"  says  the  apos- 
tle :  "  we  have  wronged  no  man,  we  have  cor- 
rupted no  man,  we  have  defrauded  no  man;" 
intimating  that  those  that  are  guilty  of  wrong- 
ing, corrupting,  or  defrauding  of  any  should 
not  be  admitted  to  the  fellowship  of  saints,  no, 
nor  into  the  common  catalogue  of  brethren 
with  them. 

Nor  can  men,  with  all  their  rhetoric  and 
eloquent  speaking,  prove  themselves  fit  for  the 
kingdom  of  heaven  or  men  of  good  conscience 
on  earth.  Oh  that  godly  plea  of  Samuel! 
"  Behold  here  I  am,"  says  he :  "  witness  against 
me,  before  the  Lord,  and  before  his  anointed, 
whose  ox  have  I  taken,  or  whose  ass  have  I 
taken ;  or  whom  have  I  defrauded,  whom  have 
I  oppres-^ed,"  &c.  This  was  to  do  like  a  man 
of  gooti  conscience  indeed ;  and  in  this  his  ap- 
j>eal  he  W!l><  so  justified  in  the  consciences  of 
the  whole  congregation  that  they  could  not  but 
with  one  voice,  as  with  one  mouth,  break  out 
jointly  and  say,  "Thou  hast  not  defrauded  us, 
nor  oppressed  us." 

A  professor,  and  defraud !  Away  with  him ! 
A  professor  should  not  owe  any  man  any  thing 
but  love.  A  professor  .>^hould  provide  things 
not  of  other  men's,  but  of  his  own,  of  his  own 
ho  nest  getting,  and  that  not  only  in  the  sight 
.  jf  God,  but  of  all  men,  that  he  may  adorn  the 
doctrine  of  Goc^  our  Saviour  in  all  thinjrs. 


Attentive.  But  suppose  God  should  blow  ii  p&n 
a  professor  in  his  estate  and  calling,  and  he 
should  be  run  out  before  he  is  aware,  must  he 
be  accounted  to  be  like  Mr.  Badman,  and  lie 
under  the  same  reproach  as  he  ? 

Wiseman.  No,  if  he  hath  dutifully  done  what 
he  could  to  avoid  it.  It  is  possible  for  a  ship 
to  sink  at  sea  notwithstanding  the  most  faith- 
ful endeavour  of  the  most  skilful  pilot  under 
heaven.  And  thus,  as  I  suppose,  it  was  with 
the  prophet  that  left  his  wife  in  debt,  to  the 
hazarding  the  slaveiy  of  her  children  by  the 
creditors.  He  was  no  profuse  man,  nor  one 
that  was  given  to  defraud,  for  the  text  says, 
"  he  feareth  the  Lord,"  yet,  as  I  said,  he  waa 
run  out  more  than  he  could  pay. 

If  God  would  blow  upon  a  man,  -who  can 
help  it  ?  And  he  v/ill  do  so  sometimes,  because 
he  will  change  dispensations  with  men,  and 
because  he  will  try  their  graces ;  yea,  also  be- 
cause he  will  overthrow  the  wicked  with  hia 
judgments ;  and  all  these  things  are  seen  in 
Job.  But  then  the  consideration  of  this  should 
bid  men  have  a  care  that  they  be  honest,  lest 
this  comes  upon  them  for  their  sin.  It  should 
also  bid  them  beware  of  launching  further  into 
the  world  than  in  an  honest  way  by  ordinary 
means  they  can  godlily  retreat ;  for  the  further 
in  the  greater  the  fall.  It  should  also  teach 
them  to  beg  of  God  his  blessing  upon  their 
endeavours.  And  it  should  put  upon  them  a 
diligent  looking  to  their  steps,  that  if  in  their 
going  they  should  hear  the  ice  cijack  they  may 
timely  go  back  again. 

These  things  considered  and  duly  put  in 
practice,  if  God  will  blow  upon  a  man,  then 
let  him  be  content,  and  with  Job  embrace  the 
dunghill ;  let  him  give  unto  all  their  dues/ and 
not  fight  against  the  providence  of  God,  bui 
humble  himself  rather  under  his  mighty  hand, 
which  comes  to  strip  him  naked  and  bare ;  for 
he  that  doth  otherwise  fights  against  God,  and 
declares  that  he  is  a  stranger  to  that  of  Paul : 
"  I  know  both  how  to  be  abased,  and  I  know 
how  to  abound ;  everyw^here  and  in  all  things 
I  am  instructed  both  to  be  full  and  to  be  hungry, 
both  to  abound  and  to  suffer  need." 

Attentive.  But  Mr.  Badman  would  not,  I  be- 
lieve, have  put  this  difference  betwixt  things 
feigned  and  those  that  fall  of  necessity 

Wiseman.  If  he  will  not,  God  will,  conscience 
will ;  and  that  not  thine  own  only,  but  the  con- 
sciences of  all  those  that  have  seen  the  way  and 
that  have  known  the  truth  of  the  condition  of 
such  an  one. 

Attentive.  Well,  let  us  at  this   time  leave 


LIFE  AXD    UFA  Til  OF  MR.  BAD. VAX. 


525 


tnis   matter,  and    return   again    to   Mr.   Bad- 
man. 

Wiseman.  With  all  my  heart  will  I  proceed 
to  give  you  a  relation  of  what  is  yet  behind  of 
liis  life,  in  order  to  our  diwourse  of  his  death. 

Aitaitive.  IJut  pray  do  it  with  as  niueh  brev- 
ity iw  you  ean. 

U'<V//i/i/i.  Why,  an-  you  weary  of  my  re- 
hiliiig  of  things? 

Atlenlive.  No,  but  it  pleiuses  me  to  hoar  a 
great  deal  in  a  few  wonls. 

Wt»eman.  I  profi>!M  my.nelf  not  an  artist  in 
tliat  way.  l>ut  yi-t,  iw  brieHy  jls  I  ean,  I  will  p:iss 
througli  what  of  his  life  is  luhiiid;  and  again 
I  shall  begin  with  his  frauduh-nt  dealing  (as 
iiofore  I  have  showitl  with  his  en-ditors,  so 
now)  with  his  customers,  and  tiio.'«e  that  he 
hail  otherwise  to  deal  withal. 

He  dealt  by  deceitful  weights  and  measures. 
He  kept  weights  to  buy  by  and  weights  lo  sell 
l>y ;  nu'asures  to  buy  by  and  meiusures  to  sell 
by ;  those  he  bought  by  wore  too  big,  those 
that  he  sold  by  wore  too  little. 

Ik>si«les,  he  could  use  a  thing,  called  sleight 
of  hand,  if  he  had  to  do  with  other  men's 
weight.s  and  measun-s,  and  by  that  means  make 
tliem,  whether  he  did  buy  or  soil,  yea,  though 
his  customer  or  chapman  hnikcd  on,  turn  to  his 
own  advantage. 

Moreover,  he  had  the  art  to  misreckon  men 
in  their  accounts,  whether  by  weight,  or 
lucjLsure,  or  money,  an<l  would  often  do  it  to 
iiis  worldly  advantage  ami  their  loss ;  whait  say 
you  to  Mr.  Hadman  now? 

And  if  a  (|Uestion  was  made  of  his  faithful 
dealing,  he  had  his  servants  ready,  that  to  his 
purpose  he  had  brought  up,  that  would  avouch 
;Mid  swear  to  his  b<M>k  or  word;  this  was  Mr. 
Hadman's  practice;  whut  ft.i'>l  v,.ii  ..f  >ir. 
liadnuin  now? 

Aftrn/if/-.  Think!  Wiiy  i  r:in  ii.iMk  no  other 
but  that  he  was  a  man  left  to  himself,  a  naughty 
man;  for  these,  as  his  other,  were  naughty 
things;  if  the  tree,  as  indeed  it  may,  ought  to 
he  judged  what  it  is  by  its  fruits,  then  Mr. 
liadmnn  mu.st  neeils  be  a  bad  tree.  Hut  pniy, 
for  ray  furtJier  Mitisfaction,  show  me  now  by 
tlie  w<»rtl  of  (io<l  the  evil  of  this  his  practice; 
and  first,  of  his  using  falso  weights  and  mea- 
»ur»^. 

IFiVwi/i/i.  The  evil  of  that  I  Why  the  evil 
of  that  ap|H>ars  to  every  eye;  thu  heathens, 
that  live  like  beasts  and  brutes  in  many  thingi«, 
do  alK>minate  and  abhor  nuch  wicke^lnoMS  aa 
this.  Let  a  man  but  look  U|H>n  these  thing)*  a/* 
be  goc«  by,  and  he  shall  sec  enough  in  them 


from  the  light  of  nature  to  make  him  loatheso 
ba.se  a  practice,  although  Mr.  lSuilin.tu  loved  it. 

Attentive.  But  show  me  something  out  of  the 
wonl  against  it,  will  you? 

Wiseman.  I  will  willingly  ilo  it  Ami  first, 
look  into  the  Old  Testament:  "  You  shall,' 
.saith  (i(mI  there,  "do  no  unrightoousness  in 
judgment,  in  metre-yard,  in  weights,  or  in 
moa.-'Ures;  u  just  balance,  a  just  Weight,  a  just 
ephah,  and  a  just  bin  shall  you  have."  'I'hia 
is  the  law  of  Gi>d,  and  that  which  idl  men,  ac- 
cording to  the  law  of  the  land,  ought  to  obey. 
So  again:  "  Ye  shull  have  just  balanci'a  and  a 
just  ephah,"  &c. 

Now,  having  showed  you  the  law,  I  will  also 
show  you  how  (Jod  takes  swi-rving  therefrom  : 
"  A  false  balance  is  not  goml ;  a  false  balance 
is  an  abomination  to  the  Lord."  Some  have 
ju.st  weights,  but  false  balances ;  ami  by  vir- 
tue of  these  false  balances,  by  these  jusi 
weights,  they  deceive  the  country.  Where- 
fore, CJod  first  of  all  commands  that  tlie  bal- 
ance be  made  just.  A  just  balance  shalt  th(<u 
have,  else  they  may  be,  lus  ye  are,  deceivenj, 
notwithstanding  their  just  weights. 

Now,  having  commanded  that  men  have  a 
just  balance,  and  testifying  that  a  false  one  is 
an  abomination  to  the  Ix)rd,  he  proceedoth 
also  unto  weight  and  measure. 

"Thou  shalt  not  have  in  thy  luig  divers 
weights,  a  great  and  small;"  that  is,  one  to 
buy  by  and  another  to  .sell  by,  as  Mr.  Bjidmau 
had.  "Thou  -shalt  not  have  in  thy  house  di- 
vers measures,  a  great  and  a  small ; "  and  these 
had  Mr.  Badman  also;  "but  thou  shalt  have 
a  perfect  and  a  just  weight;  a  i)erfecl  and  a 
just  measure  shalt  thou  have,  that  thy  ilays 
may  be  lengthened  in  the  land  which  the  I.^>rd 
thy  God  givcth  »hee.  For  all  that  ilo  such 
things" — that  is,  that  u.se  false  weights  and 
measun-s — "and  all  that  do  unrighteously,  are 
abomination  to  the  Lonl."  See  now  Ixith  how 
plentiful  and  how  punctual  the  Scripture  i-  in 
this  matter.  But  perhaps  it  may  l>e  objttted 
that  all  this  is  old  law,  and  therefore  hath 
nothing  to  do  with  us  under  the  New  Tenia- 
nienU  (Not  that  I  think  you,  neighUair,  will 
object  thus.)  Well,  to  this  f<M>li.Hh  objection  let 
Us  make  an  answer:  First,  he  that  niake.H  thin 
objection,  if  he  doth  it  to  overthrow  the  au- 
thority of  those  texts,  di.>«coveri-lh  that  he  in 
first  cousin  to  Mr.  Badman,  for  a  junt  man  in 
willing  to  speak  reverently  of  tho«H*  commands 
That  man  therefore  hath,  I  doubt,  but  little 
conscience,  if  any  at  all  that  is  gf>od,  that  thufl 
objectcth  against  the  text;  but  let  ua  look  intc 


526 


BUNYAN'S  COMPLETE   WOBKS. 


the  New  Testament,  and  there  we  shall  see 
how  Christ  confirnieth  the  same,  where  he 
commandeth  that  men  make  to  others  good 
ir.ea«ure,  including  also  that  they  make  good 
weijrht ;  telling  such  that  do  thus  or  those  that 
do  i^t  not,  that  ihoy  fa:«y  he  encouraged  to  do 
it,  "  Good  mciu^ure,  pressed  down,  shaken  to- 
gether and  running  over,  shall  men  give  into 
your  hosom;  for  the  same  measure  that  ye 
Incte  withal,  it  shall  be  measured  to  you 
agjiin;"  to  wit,  both  from  God  and  man. 
For  as  God  will  show  his  indignation  against 
the  false  man  by  taking  away  even  that  he 
hatli,  so  he  will  deliver  up  the  false  man  to 
the  oppressor,  and  the  extortioner  shall  catch 
from  him  as  well  as  he  hath  catched  from  his 
neighbour;  therefore  another  Scripture  saith, 
"  When  tl)ou  shalt  cease  to  deal  treacherously, 
they  shall  deal  treacherously  with  thee."  That 
the  New  Testament  hath  an  inspection  also 
into  men's  trading,  yea,  even  with  their  weights 
and  mciusurcs,  is  evident  from  these  general 
exhortations:  "Defraud  not;  lie  not  one  to 
unotiier;  let  no  man  go  beyond  his  brother  in 
any  matter,  for  God  is  the  avenger  of  all  such ; 
whatsoever  you  do,  do  it  lieartily  as  unto  the 
Lord,  doing  all  in  his  name  to  his  glory ; "  and 
the  like.  All  these  injunctions  and  command- 
ments do  respect  our  life  and  conversation 
anmng  men  with  reference  to  our  dealing, 
trailing,  and  so  consequently  they  forbid  false, 
deceitful,  yea,  all  other  doings  that  are  cor- 
rupt. 

Having  thus  in  a  word  or  two  showed  you 
that  these  things  are  bad,  I  will  next,  for  the 
conviction  of  those  that  use  them,  show  you 
where  they  are  to  be  found : 

1.  They  arc  not  to  be  found  in  the  house  of 
the  good  and  godly  man,  for  he,  as  his  God, 
abhors  tiiein  ;  but  they  are  to  be  found  in  the 
house  of  evil-doers,  such  as  Mr.  Badmau's  is. 
"  Are  there,"  saith  the  prophet,  "yet  the  treas- 
ures of  wickedness  in  the  house  of  the  wicked, 
and  scant  measure  that  is  an  abomination?" 
Are  they  there  yet,  notwithstanding  God's  for- 
bifliiing,  notwithstanding  God's  token  of  auger 
iig.'iinst  those  that  do  such  things?  Oh  how 
loth  is  a  wicked  man  to  let  go  a  sweet,  a  gain- 
ful sin  when  he  hath  hold  of  it !  They  hold 
fa-It  'icoeit,  they  refuse  to  let  it  go. 

2.  These  deceitful  weights  and  measures  are 
not  to  be  ff>und  in  the  house  of  the  merciful, 
but  in  the  house  of  the  cruel,  in  the  house  of 
them  that  love  to  oppress :  "  The  balances  of 
deceit  are  in  his  hand ;  ho  loveth  to  oppress." 
He  is  given  to  oj>pression  and  cruelty,  there- 


fore he  usetli  such  wicked  things  in  his  calling. 
Yea,  he  is  a  very  cheat;  and,  as  was  hinted 
before  concerning  Mr.  Badman's  breaking,  so 
I  say  now  concerning  his  using  these  deceitfui 
weights  and  measures,  it  is  as  bad,  as  base  as  to 
take  a  purse  or  pick  a  pocket,  for  it  is  a  plain 
robbery ;  it  takes  away  from  a  man  that  which 
is  his  own,  even  the  price  of  his  money. 

3.  The  deceitful  weights  and  measuies  are 
not  to  be  found  in  the  house  of  such  as  relieve 
the  belly  and  that  cover  the  loins  of  the  poor, 
but  of  such  as  indeed  would  swallow  Iheni  up. 
"  Hear  ye  this,  ye  that  swallow  up  the  needy, 
and  that  make  the  poor  of  the  land  to  fail, 
saying,  When  will  the  new  moon  be  gone,  that 
we  may  sell  corn  ?  and  the  sabbath,  that  we 
may  set  forth  wheat,  making  the  ei>liah  small 
and  the  shekel  great,  (making  the  measure 
small  and  the  price  great,)  and  falsifying  the 
balances  by  deceit,  that  ye  may  buy  the  poor 
for  silver  and  the  needy  fdjr  a  pair  of  shoes, 
and  sell  the  refuse  of  the  wheat?  The  Lord 
hath  sworn  by  the  excellency  of  Jacob,  Surely 
I  will  not  forget  any  of  their  works."  So  de- 
testable and  vile  a  thing  is  this  in  the  sight  of 
God. 

4.  God  abominates  the  thought  of  calling  of 
those  that  use  false  weights  and  measures  by 
any  other  term  than  that  they  be  impure  ones 
or  the  like :  "  Shall  I  count  them  pure  (saith 
he)  with  the  bag  of  deceitful  weights?"  No, 
by  no  means ;  they  are  impui'e  ones,  their  hands 
are  defiled,  deceitful  gain  is  in  their  houses ; 
they  have  gotten  what  they  have  by  coveting 
an  evil  covetousness,  and  therefore  must  and 
shall  be  counted  among  the  impure,  among  the 
wicked  of  the  world. 

Thus  you  see  how  full  and  plain  the  word 
of  God  is  against  this  sin,  and  them  that  use 
it.  And  therefore  Mr.  Badman,  for  that  he 
used  by  these  things  thus  to  rook  and  cheat 
his  neighbours,  is  rightly  rejected  from  having 
his  name  in  and  among  the  catalogue  of  the 
godly. 

Attentive.  But  I  am  persuaded  that  the  using 
of  these  things,  and  the  doing  by  them  thus 
deceitfully,  is  not  counted  so  great  an  evil  by 
some. 

Wiseman.  Whether  it  be  counted  an  evil  or 
a  virtue  by  men,  it  mattereth  not;  you  see  by 
the  Scriptures  the  judgment  of  God  upon  it. 
It  was  not^  counted  an  evil  by  Mr.  Badman, 
nor  is  it  by  any  that  still  are  treading  in  his 
steps.  But  I  say  it  is  no  matter  how  men 
esteem  of  things — let  us  adhere  to  the  judg- 
ment of  God.     And  the  rather  because,  when 


LIFE  AXD    DEATH   OF  MR.  />M/>.1/I.V. 


527 


we  ourselves  have  done  weighiiij;  and  measur- 
ing to  otliera,  then  (»ud  will  woijrh  and  nn-as- 
nre  both  us  and  our  actions.  And  wlien  he 
doth  80,  as  he  will  do  shortly,  then  woe  bo  to 
him  of  whom  and  of  whoso  actions  it  shnll  be 
tlius  said  by  him:  "Tekel,  thou  art  weighwl 
in  the  balance  and  art  found  wantinj;."  (Jod 
will  then  reeompi-nse  their  evil  of  deeeivinj» 
upon  their  own  head,  when  he  shall  have  shut 
them  out  of  his  presence,  favour  and  kingdom 
for  ever  and  ever. 

Attenttir.  lUU  it  is  a  wonder  that  since  Mr. 
Btidnian's  common  practice  \va.s  to  do  thus, 
8ome  one  or  more  did  not  find  him  out  and 
blanif  him  for  this  his  wirk»'dni's.s. 

W'l.-riiiiiii.  Vor  the  p-nrrality  of  pcoph-  he 
went  away  clever  with  his  knavery.  For  what 
with  his  balance,  his  false  balance  and  pood 
weight,  and  what  with  his  sleight  of  hand  to 
boot,  he  beguiknl,  sometimos  a  little  and  some- 
times more,  most  that  he  had  to  deal  with;  be- 
sides, those  that  use  this  naughty  trade  are 
either  such  jus  blind  n>en  by  show  of  religion 
or  by  hectoring  of  the  buyer  out  of  words.  I 
must  confi^s  Mr.  Badnuin  was  not  so  arch  at 
the  first— that  is,  to  do  it  by  show  of  religion — 
for  lie  now  began  to  grow  threadbare,  (though 
some  of  his  brethren  are  arch  enough  this 
way,  yea,  and  of  hi~  •;  f"r  I  told  you 

at  first  that  there  «■  :  many  of  them, 

antl  never  a  one  of  them  go<Ki ; )  but  for  hector- 
ing, for  swearing,  for  lying,  if  these  things 
would  make  weight  and  measure,  they  should 
not  be  wanting  to  Mr.  Badman's  customers. 

.1,7,  ,'/,•.  Then  it  seems  he  kept  good 
■...'Jits  and  a  bad  balance;  well,  that  wjts 
i)'  t;.  r  than  that  both  should  be  bad. 

W'l-nni.  Not  at  all.     There  lay  the  depth 
of  lii.s  ikeeit;  for  if  any  at  any  time  found 
tault  that  he  used  them  hanily,  and  that  they 
wanted  their  weight  of  things,  he  would  reply. 
Why.  did  you  not  see  then>  weighetl?  will  you  j 
ir  own  eves?     If  vou  question   ' 
ly  carry  them  whither  you  will, 
I    wiii    maintain    them  to  be  go<H|   and  just.  ; 
The  same  he  would  say  of  his  scale-      S..  li.- 
'ilinded  all  by  \m  balance. 

f"    '■  ■.  This  is  cunning  Indceo ;   nu.   :i- 
lere  must  be  also  something  done  or 
ind  wherewith;  and  this  I  |K;rccive 
Ni      i  III  bad, 

\ifr,it,tn.  Yi-s,  he  had  many  ways  to  blind;  ' 
but  h<-  w.u*  never  clever  at  it  by  making  «  -'■•^^ 
i>t  r>  li/i  n,  though  be  cheated  his  wif«'  ' 
wi'',;    for   he   was,   e»|>ecially    by    tli<i«e    inu 
il.Ntlt  Dear  him,  too  well  known  to  do  that,  i 


though  he  would  bungle  at  it  as  well  as  he 
could.  Hut  there  are  some  that  are  arch  vil- 
lains this  way;  they  shall,  to  view,  live  a 
whole  life  religiously,  and  y«t  sh.-ill  be  guilty 
of  these  most  horrible  sins.  ar.d  yet  religion 
in  it.self  is  never  the  worst,  nor  yet  the  profes- 
sors of  it.  lUit  as  Luther  says,  In  the  iianiu 
of  ( tod  begins  all  mischief.  Kor  the  hypocrile« 
have  no  other  way  to  bring  their  evils  to  ma 
turity  but  by  using  and  mixing  the  nam*  of 
(tod  and  religiim  therewith.  Thus  they  be- 
come whiteil  walls,  for  by  this  white,  the 
white  of  religion,  the  dirt  of  their  actions  is 
hid.  Thus  also  they  become  graves  that  ap- 
pear not,  and  they  that  go  over  them,  (that 
have  to  do  with  them.)  they  are  not  aware  of 
them,  but  sutler  themselves  to  be  deludeil  by 
them ;  yea,  if  there  shall,  as  there  will  some- 
times, rise  a  doubt  in  the  heart  of  the  buyer 
about  the  weight  and  mea.sure  he  should  have, 
why  he  suHereth  his  very  senses  to  be  also  de- 
hilled  by  recalling  of  his  chapman's  relii-ion 

to  mind,  and  thinks  verily  that  not  his  v' 1 

chapman  but  himself  is  out,  for  he  dreams 
not  that  his  chapman  can  deceive.  Ihit  if  the 
buyer  shall  find  it  out,  and  shall  make  it  ap- 
parent  that  he  is  beguiled,  then  shall  he  ht 
healed  by  having  amends  made,  and  perhaps 
fault  shall  be  lai<l  upon  servant.s,  «Scc. ;  and  so 
Master  Cheat  shall  staiiil  for  a  right  honest 
man  in  the  eye  <>(  his  customer,  though  the 
next  time  he  shall  pick  his  pocket  again. 

Some  plead  custom  for  their  cheat,  as  if 
that  could  acquit  them  before  the  tribunal  of 
Clod;  ami  others  say  it  came  to  them  for  so 
much,  and  therefore  another  must  take  it  for 
so  much,  though  there  is  wanting  both  as  to 
weight  and  measure;  but  in  all  these  things 
there  are  juggler,  or  if  not,  such  must  know 
that  that  which  is  "altogether  just  they  must 
do."  Suppose  that  I  be  cheated  myself  with  a 
bntss  half  cn»wn,  must  I  tlierelore  cheat  another 
therewith?  If  this  be  bad  in  the  whole,  it  is 
al.so  bad  in  the  parts.  Therefore,  however 
thou  art  dealt  withal  in  thy  buying,  yet  thou 
must  deal  justly  in  selling,  or  thou  sinnrst 
/ainst  thy  soul  and  art  become  as  Mr.  Ibd- 
man.  And  know  that  a  pretence  to  custom 
is  notbiii?  worth.  It  is  not  eiHtom,  but  good 
e'  .  that  will  help       '  il. 

Hut    I    am    i  that 

which  is  gotten  by  men  this  way  dutb  them 
)>ut  little  good. 

WuKinnn.  I  am  of  your  mind  for  that,  but 
tiiis  is  not  considertHi  by  th<ate  thus  minded; 
for  if  they  can  get  it,  though  ihey  thus  got,  M 


628 


BUNYAN'S  COMPLETE   WOEKS. 


we  say.  the  devil  and  all  by  their  getting,  yet 
they  are  content,  and  count  that  their  getting 
is  much. 

Little  good!  Why,  do  you  think  they 
consider  that?  No;  no  more  than  they  con- 
sider what  thev  shall  do  in  judgment,  at  the 
day  of  God  Almighty,  for  their  wrong  getting 
of 'what  they  get,  and  that  is  just  nothing  at  all. 

But  to  give  you  a  more  direct  answer.  This 
kind  of  getting  is  so  far  ofl'  from  doing  them 
little  good  that  it  doth  them  no  good  at  all, 
because  thereby  they  lose  their  own  souls. 
"  What  shall  it  profit  a  man  if  he  shall  gain 
the  whole  world  and  lose  his  own  soul?"  He 
loseth  then,  he  loseth  greatly,  that  getteth  after 
this  fashion.  This  is  the  man  that  is  penny- 
wise  and  pound-foolish  ;  this  is  he  that  loseth 
his  good  ship  for  a  halfpenny  worth  of  tar, 
Ihat  loseth  a  soul  for  a  little  of  the  world. 
And  then  what  doth  he  get  thereby  but  loss 
»nd  damage?  Thus  he  getteth,  or  rather 
loseth,  about  the  world  to  come;  but  what 
doth  he  get  in  this  world  more  than  travail 
and  sorrow,  vexation  of  spirit,  and  disappoint- 
ment? Men  aim  at  blessedness  in  getting — I 
mean  at  temporal  blessedness — but  the  man 
that  thus  getteth  shall  not  have  that.  For 
though  an  inheritance  after  this  manner  may 
be  hastily  gotten  at  the  beginning,  yet  the  end 
thereof  shall  not  be  blessed.  They  gather  it 
indeed,  and  think  to  keep  it  too;  but  what 
says  .Solomon?  "God  casteth  it  away.  The 
Lord  will  not  suffer  the  soul  of  the  righteous 
to  famish,  but  he  casteth  away  the  substance 
of  the  wicked." 

The  time,  as  I  said,  that  they  do  enjoy  it,  it 
shall  do  them  no  good  at  all ;  but  long,  to  be 
8ure,  they  must  not  have  it.  For  God  will 
cither  take  it  away  in  their  lifetime  or  else  in 
the  gi-ncration  following,  according  to  that  of 
Job:  "He  (the  wicked)  may  prepare  it,  but 
the  just  shall  put  it  on  and  the  innocent  shall 
divide  the  silver." 

Consider  that  also  which  is  written  in  the 
Proverbs :  "  A  good  man  leaveth  an  inherit- 
ance to  his  children's  children,  and  the  wealth 
of  the  sinner  is  laid  up  for  the  just."  What 
then  doth  he  get  thereby  that  getteth  by  dis- 
honest means?  Why,  he  getteth  sin  and 
wrath,  hell  and  damnation;  and  now  tell  me 
how  much  he  doth  get? 

This,  I  say,  is  his  getting;  so  that  as  David 
says  we  may  be  bold  to  say  too :  "I  beheld 
the  wicked  in  great  prosperity,  and  presently  I 
cursed  his  habitation ;"  for  it  cannot  prosper 
with  him.     Fluster,  and  huff,  and  make  ado 


for  awhile  he  may,  but  God  hath  determined 
that  both  he  and  it  shall  melt  like  grease ;  and 
any  observing  man  may  see  it  so.  Behold 
the  uurighteous  man,  in  a  way  of  injustice, 
getteth  much  and  loadeth  himself  with  thick 
clay,  but  anon  it  Avithereth,  it  decayeth,  and 
even  he,  or  the  generation  following,  decline 
and  return  to  beggary. 

And  thus  Mr.  Badman,  notwithstanding  his 
cunning  and  crafty  tricks  to  get  money,  did 
die,  nobody  can  tell  whether  worth  a  farthing 
or  no. 

Attentive.  He  had  all  the  bad  tricks,  I  think, 
that  it  was  possible  for  a  man  to  have  to  get 
money ;  one  would  think  that  he  should  have 
been  rich. 

Wiseman.  You  reckon  too  fast  if  you  count 
these  all  his  bad  tricks  to  get  money,  for  he 
had  more  besides. 

If  his  customers  were  in  his  books,  (as  it 
should  go  hard  but  he  would  have  them  there, 
at  least  if  he  thought  he  could  make  any  ad- 
vantage of  them,)  then  he  would  be  sure  to  im- 
pose upon  them  his  worst,  even  very  bad  com- 
modity, yet  set  down  for  it  the  price  that  the 
best  was  sold  at :  like  those  that  sold  the  re- 
fuse wheat  or  the  worst  of  the  wheat,  making 
the  shekel  great,  yet  hoisting  up  the  price; 
this  was  Mr.  Badman's  way.  He  would  sell 
goods  that  cost  him  not  the  best  price  by  far 
for  as  much  as  he  sold  his  best  of  all.  He  had 
also  a  trick  to  mingle  his  commodity,  that 
that  which  was  bad  might  go  off  with  the 
least  distrust. 

Besides,  if  his  customers  at  any  time  paid 
him  money,  let  them  look  to  themselves  and 
to  their  acquittances,  for  he  would  usually  at- 
tempt to  call  for  that  payment  again,  especially 
if  he  thought  that  there  were  hopes  of  making 
a  prize  thereby ;  and  then  to  be  sure  if  they 
could  not  produce  good  and  sufficient  ground 
of  payment,  a  hundred  to  one  but  they  pay  it 
again.  Sometimes  the  honest  chapman  would 
appeal  to  his  servants  for  proof  of  the  payment 
of  money,  but  they  were  trained  up  by  him  to 
say  after  his  mind,  right  or  wrong;  so  that  re- 
lief that  way  he  could  get  none. 

Attentive.  It  is  a  bad,  yea,  an  abominable 
thing,  for  a  man  to  have  such  servants,  for  by 
such  means  a  poor  customer  may  be  undone, 
and  not  know  how  to  help  himself.  Alas  1  if 
the  master  be  so  unconscionable,  as  I  perceive 
Mr.  Badman  was,  to  call  for  his  money  twice, 
and  if  his  servant  will  swear  that  it  is  a  due 
debt,  where  is  any  help  for  such  a  man  ?  He 
must  sink,  there  is  no  remedy. 


LIFE   AMJ    DKATll    uF   MR.  HA  DMA  X. 


529 


Wigeman.  This  is  very  bad,  but  this  haa 
been  a  practife,  and  that  hundreds  of  years 
ago.  But  what  saiih  the  word  of  God? — "I 
will  punish  all  tho^e  that  leap  upon  the  thres- 
hold, which  till  their  luajiters'  houses  with  vio- 
lence and  deceit." 

Mr.  l>adiuan  also  had  this  art,  could  he  got 
a  man  at  advantage — that  is,  if  his  chapman 
durst  not  go  from  him,  or  if  the  commodity  he 
wanted  could  not  for  the  present  be  conveni- 
ently hud  elsewhere — then  let  him  look  to  him- 
Hclf;  ho  would  surely  make  his  pun>e-8trings 
crack;  he  would  exact  upon  him  without  any 
pity  or  conscience. 

^^r.i/t'ntire.  That  wius  extortion,  was  it  not?  I 
pray  itt  me  hear  your  judgment  of  extortion, 
what  it  is,  and  when  committed? 

\yi.^rnu^^^.  Extortion  is  a  acrewing  from  men 

re  than  by  the  law  of  God  or  man  is  right; 
and  it  is  committed  sometimes  by  them  in 
otlice  about  fees,  rewards,  and  the  like,  but  it 
is  m<»»t  commonly  committed  by  men  of  trade, 
who,  without  all  conscience  wiien  they  have 
the  advantage,  will  make  a  prey  of  tiieir 
neighbour.  And  thus  was  Mr.  Badman  an 
extortioner,  for  although  he  did  not  exact  and 
force  away  as  bailills  and  clerks  used  to  do,  yet 
he  had  his  opportunities,  and  such  cruelty  to 
make  use  of  them  that  he  would  otton,  in  his 
way,  bo  extorting  and  forcing  of  money  out  of 
his  neighbour's  pocket.  For  every  man  that 
makes  a  prey  of  his  advantage  u[>on  his  neigh- 
bour's necessitici<,  to  force  from  him  more  than 
in    reason   and   r  according   to   the 

present   price  of  ich   commudity  is 

worth,  may  very  well  U'  called  an  extortioner, 
and  judged  for  one  that  hath  no  inheritance  in 
the  kingdom  of  God. 

f <(..<....      Well,    tliis     15a<lm;in    "  ■-      •    *ai\ 

h'  ■:•'(.  Thus  y<»ii  '  ;   1 1,  lore. 

But  now  we  art-  in  di-  .  give  me 

Uavr  a  ■  on.     We  iia\<-ugreat  many 

people  ;  inlry  too  who  live  all  their 

iUy«  in  the  practice,  and  so  under  the  guilt, 
oi  '    •  — :   -;  people,  alax  !  that  scorn  to  be  ttu 

A-  III  example :  There  is  a  |HMir  Ixxly  that 
dwells,  wo  will  supi>4iM«',  so  many  nii!»s  fri»n» 
the  market;  and  this  man  want.t  a  bu-«hel  of 
Lr.iin,  a  pound  of  butter,  or  a  chee^M*  for  him- 
,  his  wife,  luid  piK>r  children  ;  but  dwelling 
•><•  far  from  the  market,  if  he  goe^*  thither  he 
•hall  lo«e  a  day's  work,  which  shall  be  ei^^ht  or 
li-n  ponce  damage  to  him,  and  that  i-  -mhii- 
Uiing  for  a  |Mx>r  man.    So  he  goi-th  to  one  of 


his  ma.>>ters  or  dames  for  what  he  wanteth,  and 
iL>*ks  them  to  help  him  with  such  a  thing. 
Yes,  say  they,  you  nuiy  have  it ;  but  withal 
they  will  give  him  a  gripe,  perhaps  make  him 
pay  as  much  or  more  for  it  at  home  than  they 
can  get  when  they  have  carried  it  five  miles  to 
a  market ;  yea,  and  that  too  for  the  refuse  of 
their  commodity.  But  in  this  the  women  are 
especially  faulty  in  the  sale  of  their  butter  am' 
cheese,  &c.  Now  this  is  a  kind  of  exti»rtiou, 
it  is  a  nuiking  a  prey  of  the  necessity  of  the 
poor,  it  is  a  grin<ling  of  their  facc»,  a  buying 
and  selling  of  them. 

But  aliove  all,  your  hucksters,  that  buy  the 
poor  nnm's  victuals  liy  whuKsale  and  sell  it  to 
him  again  fur  unr«-asonablt>  gains  by  retail, 
and,  as  we  call  it,  by  piecemeal,  they  are  got 
into  a  way  after  a  stinging  rate  to  play  their 
game  uj>on  such  by  extortion.  I  moan  such 
who  buy  up  butter,  cheese,  eggs,  bacon,  &c., 
by  wholesale,  and  sell  it  again,  as  they  call  it, 
by  penny-worths,  twopenny-worths,  a  half- 
pennyworth, or  the  like,  to  the  poor,  all  the 
week  after  the  market  is  piLst. 

These,  though  I  will  not  eoiidenin  them  all, 
do  many  of  them  bite  and  pinch  the  poor  by 
this  kind  of  evil  dealing.  These  dctstroy  the 
poor  because  he  is  poor,  and  that  is  a  grievoUB 
sin.  "  He  that  opjiresseth  tlie  jMior  to  increase 
his  richc's,  and  that  giveth  to  the  rich,  shall 
surely  come  to  want."  Therefore  ho  saith 
again,  "  Rob  not  the  poor  because  he  is  poor, 
neither  oppress  the  atllicted  in  the  gate;  for 
the  I»rd  will  plead  their  cause,  and  spoil  the 
soul  of  them  that  s|><iil  them." 

Oh,  that  he  that  gripeth  and  grindeth  the 
face  of  the  |K)or  would  take  notice  of  these  two 
Scriptures !  Here  ia  threatened  the  destruc- 
tion of  the  est4ite,  yea,  and  of  the  .soul  too,  of 
them  that  oi)pres«  the  poor.  Their  soul!  we 
shall  better  see  where  and  in  what  condition 
that  is  in  when  the  (hiy  of  doom  is  come;  but 
for  the  estates  of  such,  they  usually  quickly 
moulder,  and  that  sometimi's  all  im  n.  an.! 
Hometimctt  no  man,  knows  how. 

Bc^idea,  theiic  are  usurers;  yea,  im*  i.i».i- 
u»ur}'  for  victuals,  which  thing  the  Lord  hu.^ 
forbidden.  And  because  they  cannot  so  well 
do  it  on  the  markel-day,  therefore  they  do  it, 
un  I  said,  when  the  nnirket  is  over,  for  theo 
the  iMxjr  fall  into  their  months,  an«l  are  nece*- 
nitAleil  to  have  as  they  can  for  their  uei-<l,  and 
they  arc  renolvod  they  shall  pay  luiundly  for  it. 
l'<rhu|M  some  will  find  fault  f<>r  my  meddling 
thus  with  other  folks'  ni:itl<  r-.  ind  for  my  thus 
prying  into  the  «eer«  l«  of  their  iiifpitty.     Itat 


530 


BUNYAN'S  COMPLETE   WORKS. 


to  such  I  would  say,  Since  such  actions  are 
evil,  it  is  time  they  were  hissed  out  of  the 
world;  for  all  tbat  do  such  things  offend 
against  God,  wrong  their  neighbour,  and,  like 
Mr.  IJadman,  do  provoke  God  to  judgment. 

Att'^ntive.  God  knows  that  there  is  abun- 
dance of  deceit  in  the  world ! 

WUcman.  Deceit!  Ay,  but  I  have  not  told 
you  a  tlicjusandth  part  of  it,  nor  is  it  my  busi- 
iiMrt  new  to  rake  to  the  bottom  of  that  dung- 
hill. AVhat  would  you  say  if  I  should  anatom- 
\i.e  some  of  those  villainous  wretches  called 
pawn-brokers,  that  lend  money  and  goods  to 
pcK)r  jtcople  who  are  by  necessity  forced  to 
rtuch  an  inconvenience,  and  will  make  by  one 
trick  or  other  tiie  interest  of  what  they  so  lend 
amount  to  thirty,  forty,  yea,  sometimes  fifty, 
pi.und  by  the  year,  notwithstanding  the  prin- 
ciiial  is  secured  by  a  suflicicnt  pawn,  which 
they  will  keep  too  at  last  if  they  can  find  any 
shift  to  cheat  the  wretched  borrower? 

Attentive.  Say !  Why  such  miscreants  are  the 
pest  and  vermin  of  the  commonwealth,  not  fit 
for  the  society  of  men.  But  methinks  by  some 
of  timse  things  you  discoursed  before  you  seem 
to  import  that  it  is  not  lawful  for  a  man  to 
make  the  best  of  his  own. 

Wiseman.  If  by  making  the  best  you  mean 
to  sell  for  as  much  as  by  hook  or  crook  he  can 
get  for  his  commodity,  then  I  say  it  is  not  law- 
ful. And  if  I  should  say  the  contrary,  I  should 
justify  Mr.  Badman  and  all  the  rest  of  that 
gang ;  but  that  I  shall  never  do,  foi  the  word 
of  God  condemns  them.  But  that  it  is  not 
lawful  for  a  man  at  all  times  to  sell  his  com- 
modity for  as  much  ius  he  can,  I  prove  by 
these  reiusons : 

1.  If  it  be  lawful  for  me  always  to  sell  my 
commodity  a.s  dear  or  for  as  much  as  I  can, 
then  it  is  lawful  for  me  to  lay  aside  in  my 
dealing  with  others  good  conscience  to  them 
and  t<»  (tod  ;  but  it  is  not  lawful  for  me  in  my 
deulitig  with  others  to  lay  aside  good  con- 
science, &c.  Therefore  it  is  not  lawful  for  me 
always  to  sell  my  commodity  as  dear  or  for  as 
much  as  I  can. 

Tliat  it  is  not  lawful  to  lay  aside  good  con- 
science in  our  dealings  has  already  been  proved 
in  the  former  part  of  our  discourse,  but  that  a 
man  nnist  lay  it  aside  that  will  sell  his  com- 
modity always  a.s  dear  or  for  a.s  much  as  he  can 
i.s  jtlaiiiiy  manifest  thus: 

(1.)  lie  that  will  (as  is  mentioned  afore)  sell 
his  commodity  as  dear  as  he  can  must  some- 
limes  make  a  prey  of  the  ignorance  of  his 
aeiiriibour;  but  that  he  cannot  do  with  a  good 


conscience,  for  that  is  to  overreach  and  to  gc 
beyond  his  neighbour,  and  is  forbidden.  1 
Thess.  iv.  6.  Therefore  he  that  will  sell  hia 
commodity,  as  afore,  as  dear  or  for  as  much  aa 
he  can,  must  of  necessity  lay  aside  a  good  con- 
science. 

(2.)  He  that  will  sell  his  commodity  always 
as  dear  as  he  can  must  needs  sometimes  make 
a  prey  of  his  neighbour's  necessity ;  but  that 
he  cannot  do  with  a  good  conscience,  for  that 
is  to  go  beyond  and  defraud  his  neighbour, 
contrary  to  1  Thess.  iv.  6.  Therefore,  he  that 
will  sell  his  commodity,  as  afore,  as  dear  or  fbr 
as  much  as  he  can  must  needs  cast  off  and  lay 
aside  a  good  conscience. 

(3.)  He  that  will,  as  afore,  sell  his  commod- 
ity as  dear  or  for  as  much  as  he  can  must,  if 
need  be,  make  a  prey  of  his  neighbour's  fond- 
ness ;  but  that  a  man  cannot  do  with  a  good 
conscience,  for  that  is  still  going  beyond  him, 
contrary  to  1  Thess.  iv.  6.  Therefore,  he  that 
will  sell  his  commodity  as  dear  or  for  as  much 
as  he  can  must  needs  cast  off  and  lay  aside  a 
good  conscience.  The  same  also  may  be  said 
for  buying.  No  man  may  always  buy  as  cheap 
as  he  can,  but  must  also  use  good  conscience  in 
buying;  the  which  he  can  by  no  means  use 
and  keep  if  he  buys  always  as  cheap  as  he  can, 
and  that  for  the  reasons  urged  before.  For 
such  will  make  a  prey  of  the  ignorance,  ne- 
cessity, and  fondness  of  their  neighbour,  the 
which  they  cannot  do  wdth  a  good  conscience. 

AVhen  Abraham  would  buy  a  burying'place 
of  the  sons  of  Hetli,  thus  he  said  unto  them  : 
"  Entreat  for  me  to  E23hron  the  son  of  Zohar 
that  he  may  give  me  the  cave  of  Machpelah, 
which  he  hath  in  the  end  of  his  field ;  for  as 
much  as  it  is  worth  shall  he  give  it  me."  Gen. 
xxiii.  8,  9.  He  would  not  have  it  under  foot ; 
he  scorned  it,  he  abhorred  it;  it  stood  not 
with  his  religion,  credit,  nor  conscience.  So 
also  when  David  would  buy  a  field  of  Oman 
the  Jebusite,  thus  he  said  unto  him,  "  Grant 
me  the  place  of  the  threshing-floor,  that  I  may 
build  an  altar  there  unto  the  Lord;  thou  shall 
give  it  me  for  the  full  price."  He  also,  as 
Abraham,  made  conscience  of  this  kind  of 
dealing ;  he  would  not  lie  at  catch  '  o  go  be- 
yond, no  not  the  Jebusite,  but  would  give  hiit 
his  full  price  for  this  field ;  for  he  knew  that 
there  was  wickedness,  as  in  selling  toe  dear,  so 
in  buying  too  cheap ;  therefore  he  would  not 
do  it. 

There  ought  therefore  to  be  good  conscience 
used,  as  in  selling,  so  in  buying;  for  it  is  also 
unlawful  for  a  man  to  go  beyond  or  to  defraud 


LTFE  ASD   DEATH  OF  MR.  BAD.VAX. 


531 


nU  neighbour  in  buying;  yea,  it  is  unlawful 
to  do  it  in  any  mutter,  unil  Uoil  will  pk-nti- 
lully  avenge  timt  wrong,  as  I  also  beftire  have 
warned  and  li'stified.     Ihit, 

'2.  If  it  be  lawful  for  me  always  to  sell  my 
conumxlity  as  dear  or  f<ir  a«  nuieh  as  I  ean, 
then  it  in  lawful  for  me  to  deal  with  my 
neighbour  without  the  use  of  charity;  but  it 
in  not  lawful  for  me  to  lay  it  aside,  or  to  deal 
with  my  neighbour  without  the  use  of  charity ; 
therefore  it  is  not  lawt*ul  for  me  always  to  sell 
my  conunndity  to  my  neighbour  for  as  much 
KM  I  can.  A  man  in  dealing  should  as  really 
dettign  his  neighbour's  good,  pntfit.and  atlvaii- 
tage  lus  his  own,  for  this  is  to  exercise  charity 
iu  his  dealing. 

That  I  should  thus  use  or  exercise  charity 
towanls  my  neighbour  in  my  buying  and  sell- 
ing, t'fec..  with  him,  is  evident  from  the  general 
ronunand,  "  Let  all  your  things  be  done  in 
charity;"  but  that  that  man  cannot  live  in  the 
exercise  of  charity  that  selloth,  as  afore,  n»  dear 
or  that  buyeth  lUs  cheap  as  he  can  is  evident 
by  these  reasons: 

(1.)  He  that  sells  his  commodity  as  dear  or 
for  as  much  money  always  as  he  can  seeks 
himself,  ancl  himself  only,  (but  charity  seeketh 
not  her  own,  nor  her  own  only;)  vSo  then  he 
that  seeks  himself,  and  himself  only,  as  he 
that  sells,  as  afore,  as  dear  its  he  can,  nnik^th 
not  use  of  nor  doth  he  exercise  charity  in  so 
dealing. 

(2.)  He  that  sclleth  his  commo<lity  always 
for  an  much  as  he  can  get  hardeneth  his 
heart  against  all  reasonable  entreaties  of  the 
buyer;  but  ho  that  doth  so  cannot  exercise 
charity  in  his  dealing,  therefore  it  is  not  law- 
ful for  a  man  to  sell  his  comm<Klity  an  dear  as 
he  can. 

(3.)  If  it  be  lawful  for  me  to  sell  my  com- 
mo<litv  as  dear  as  I  can,  then  thrre  can  be  no 
sin  io  my  trading,  how  unreasonably  soever  I 
mana|i;c  my  calling,  whether  by  lying,  swear- 
ing, cursing,  or  cheating;  for  all  this  is  but  to 
sell  my  comnuKlity  as  dear  as  I  can;  but  that  I 
there  is  sin  in  these  is  eviilent,  therefon'  I  may 
not  sell  Bjy  commtMlity  always  as  drar  as  I  can. 

1 1.)   He  that  selleth  as  dear  as  he  can  ofTcr- 
cth   violence  to  the   law  of  nature ;   for  that 
naith,  '"  l)o  unto  all  men   even  as  ye  would' 
that  they  should  do  unto  you."     Now,  wa<i  the  i 
seller  a  buyer,  he  would  not  that  he  of  whom  ; 
he  l)uys  should  sell  to  him  always  as  <|ear  as 
he  ran  ;  therefore  ho  shoubl  not  sell  h«»  him-   i 
aclf  when  it  u  his  lot  to  sell  and  othcm  to  buy 
of  hi  III. 


(5.)  He  that  selleth,  as  afore,  as  dear  as  he 
can  makes  use  of  that  instruction  that  Ciod 
hath  not  given  to  others,  but  sealed  up  in  hi» 
hand,  to  abuse  his  law  and  to  wrong  bis 
neighbour  withal;  which  indeetl  is  contrary 
to  (iotl.  (Jod  hath  given  thee  more«kill,  nmre 
knowledge  and  understanding  in  thy  com- 
modity than  he  hath  given  to  him  that  w«iuUJ 
buy  of  thee.  Itutwhat!  canst  thtni  think  thai 
God  hath  given  thee  this  that  thou  nnghter.1 
thereby  make  a  prey  of  thy  neighlKiur?  that 
thotj  niightrst  thereby  go  bevfind  and  beguile 
thy  neighbour?  No,  verily;  but  he  li  .'n 
given  thee  it  for  his  help,  that  thou  miirli  '^i 
in  this  be  eyes  to  the  blind,  and  save  thy 
neighbour  from  that  dannige  that  his  igiwir- 
ance,  or  necessity,  or  fondnetw  wouhl  Wtray 
him  into  the  hands  of. 

((!.)  In  all  that  a  man  does  he  should  have 
an  eye  to  the  glory  of  (iod,  but  that  he 
cannot  have  that  sells  his  comnxHlity  always 
for  as  much  as  he  can,  for  the  reasons  urgj^i 
before. 

(7.)  All  that  a  man  iloes  he  should  do  in 
the  name  of  the  Ixird  Jesus  Christ — that  is, 
as  being  commainled  ami  authorizefl  to  do  it 
by  him — but  he  that  selleth  always  as  dear 
as  he  can  cannot  so  nnich  as  pretend  to  this 
without  horriil  blaspheming  of  that  name,  be- 
cause commanded  by  him  to  do  otherwise. 

(8.)  And  lastly,  in  all  that  a  man  does  he 
should  have  an  eye  to  the  dayof  jud-/! 
and  to  the  consideration  of  how  his  a 
will  be  esteeme<l  in  that  day:  therefore  there 
is  not  any  man  that  can  or  ought  to  sell 
always  as  dear  as  he  can,  unless  he  will,  yea, 
he  must  say  in  so  doing,  I  will  run  the  hazanl 
of  the  trial  of  that  day. 

"  If  thou  sf'll  aught  unto  thy  neighbour,  or 
btiyest  aught  of  thy  neighbour,  ye  shall  not 
oppri"Hs  one  another." 

Attrnlirr.  Hut  why  do  you  put  in  these  cau- 
tionary words.  They  mtist  not  sell  alwaj-w  a# 
dear  nor  buy  always  an  cheap  as  thov  can? 
I)o  you  not  then-by  intimate  that  a  man  n'.ay 
s«»metimej<  do  so? 

Winnimn.  I  «lo  indeed  intimate  thit  «»mf»- 
times  the  seller  may  sell  as  dear  an! 
buy  as  cheap  as  he  can.  but  this  i- 
only  in  these  ca»«»:  when  he  that  h<'1Is  is  a 
knave,  and  lays  aside  all  g«xM|  conseienn»  in 
selling,  or  when  the  buyer  is  a  knave,  anti  lay* 
aside  all  p'  • 

bn%*er.   fh-  ■ 

'  «>f  a  kiiavi'.  t 
t.  :    but  v-t  »')  R« 


J5r.Vi'.-l.V'5'  COMPLETE   WORKS. 


632 

science  because  he  that  thou  dealest  with  doth 
80  •  but  how  vile  or  base  soever  the  chapman 
is  do  thou  keep  thy  commodity  at  a  reasonable 
price;  or  if  thou  buycst,  offer  reasonable  gam 
fur  the  tliinjr  thou  wouldst  have ;  and  if  this 
nill  not  do  with  the  buyer  or  seller,  then  seek 
thee  a  more  honest  chapman.  If  thou  object- 
,-4t,  But  I  have  not  skill  to  know  when  a 
pennvworth  is  bef.^re  me,  get  some  that  have 
more'skill  than  thyself  in  that  affair,  and  let 
tiu-ni  in  that  matter  dispose  of  thy  money.  But 
if  there  were  no  knaves  in  the  world  these  ob- 
jections need  not  be  made. 

And  tlius,  my  very  good  neighbour,  have  I 
friven  you  a  few  of  my  reasons  why  a  man  that 
halh  it  sliould  not  always  sell  too  dear  nor  buy 
as  cheap  as  he  can,  but  should  use  good  con- 
Hcience  to  God  and  charity  to  his  neighbour  in 
both. 

Atlentive.  But  were  some  men  here  to  hear 
yuu,  I  believe  they  would  laugh  you  to 
scorn. 

IKiVz/K/M.  I  question  not  that  at  all,  for  so 
.Mr.  Badman  used  to  do  when  any  man  told 
iiim  of  his  faults;  he  used  to  think  himself 
wi^^er  tlian  any,  and  would  count,  as  I  have 
hinted  before,  that  he  was  not  arrived  to  a 
manly  spirit  that  did  stick  or  boggle  at  any 
wickedness.  But  let  Mr.  Badman  and  his  fel- 
lows laugh  ;  I  will  bear  it,  and  still  give  them 
KKod  counsel.  But  I  will  remember  also,  for 
my  further  relief  and  comfort,  that  thus  they 
that  were  covetous  of  old  served  the  Son  of 
Cod  himself.  It  is  their  time  to  laugh  now, 
tiiat  they  may  mourn  in  time  to  come.  And, 
I  .Hay  again,  when  they  have  laughed  out  their 
laiii;h,  he  that  useth  not  good  conscience  to 
<mm1  and  charity  to  his  neighbour  in  buying 
and  .selling  dwells  next  door  to  an  infidel,  and 
ir*  near  of  kin  to  Mr.  Badman. 

Atffiifiri:  Well,  but  what  will  you  say  to  this 
qnestinn?  You  know  that  there  is  no  settled 
price  set  l)y  God  upon  any  commodity  that  is 
houglit  or  sold  under  the  sun,  but  all  things 
that  we  buy  and  sell  do  ebb  and  flow,  as  to 
price,  like  tlie  tide;  how,  then,  shall  a  man  of 
a  tender  conscience  do  neither  to  wrong  the 
*'llcr.  buyer,  nor  himself  in  buying  and  sell- 
intr  of  commodities? 

Wi.-ciHfiii.  Tills  rpiestion  is  thought  to  be 
frivolous  by  all  that  are  of  Mr.  Badman's  way: 
it  is  also  diflicult  in  itself;  yet  I  will  endeav- 
our to  .shape  you  an  answer,  and  that  first  to 
the  matter  of  the  question— to  wit.  How  a 
tracic-sman  should  in  trading  keep  a  good  con- 
tcicnce,  (a  buyer  or  seller  either.)     Secondly, 


How  he  should  prepare  himself  to  this  work 
and  live  in  the  practice  of  it. 

For  the  first:  He  must  observe  what  has 
been  said  before— to  wit,  he  must  have  con- 
science to  God,  charity  to  his  neighbour,  and,  I 
will  add,  much  moderation  in  dealing.  Let 
him  therefore  keep  within  the  bounds  of  the 
affirmative  of  those  eight  reasons  that  before 
were  urged  to  prove  that  men  ought  not  in 
their  dealing  but  to  do  justly  and  mercifully 
betwixt  man  and  man,  and  then  there  will  be 
no  gveat  fear  of  wronging  the  seller,  buyer,  or 
himself. 

But  particularly  to  prepare  or  instruct  a 
man  to  this  work : 

1.  Let  the  tradesman  or  others  consider  that 
there  is  not  that  in  great  gettings  and  in  abun- 
dance which  the  most  of  men  do  suppose ;  for 
all  that  a  man  has  over  and  above  what  serves 
for  his  present  necessity  and  supply  serves  only 
to  feed  the  lusts  of  the  eye:  "For  what  good 
is  there  to  the  owners  thereof,  save  the  behold- 
ing of  them  with  their  eyes  ?"  Men  also,  many 
times,  in  getting  of  riches  get  therewith  a 
snare  to  their  soul,  but  few  get  good  by  getting 
of  them.  But  this  consideration  Mr.  Badman 
could  not  abide. 

2.  Consider  that  the  getting  of  wealth  dis- 
honestly (as  he  does  that  getteth  it  without 
good  conscience  and  charity  to  his  neighbour) 
is  a  great  oflfence  against  God.  Hence  he  says, 
"  I  have  smitten  mine  hand  at  thy  dishonest 
gain  which  thou  hast  made."  It  is  a  manner 
of  speech  that  shows  anger  in  the  very  mak- 
ing of  mention  of  the  crime.     Therefore, 

3.  Consider  that  a  little  honestly  gotten, 
though  it  may  yield  thee  but  a  dinner  of  herbs 
at  a  time,  will  yield  more  peace  therewith  than 
with  a  stalled  ox  ill  gotten  :  "  Better  is  a  little 
with  righteousness  than  great  revenues  without 
right." 

4.  Be  thou  confident  that  God's  eyes  are 
upon  all  thy  ways  and  that  he  pondereth  all 
thy  goings,  and  also  that  he  marks  them,  writes 
them  down,  and  seals  them  up  in  a  bag  against 
the  time  to  come. 

5.  Be  thou  sure  that  thou  rememberest  that 
thou  knowest  not  the  day  of  thy  death.  Ee- 
member  also  that  when  death  comes,  God  will 

•give  thy  substance,  for  the  which  thou  hast  la- 
boured, and  for  the  which  perhaps  thou  hast 
hazarded  thy  soul,  to  one,  thou  knowest  not 
who,  nor  whether  he  shall  be  a  wise  man  or  a 
fool.  And  then  "  what  profit  hath  he  that  la- 
boureth  for  the  wind?" 

Besides,  thou  shalt  have  nothing  that  thou 


LIFE  AXD   DEATH   OF  MR.    HA  DM  AS. 


533 


mayest  so  much  a.s  cucry  away  in  thine  iiiind. 
Guilt  shall  go  with  thee  if  thou  luust  gcit  it  dis- 
honestly, anil  they  also  to  whom  thou  shall 
leave  it  shall  receive  it  to  their  hurt. 

These  thingn  duly  considered,  and  made  use 
of  by  thee  to  the  preparing  of  thy  heart  to  thy 
callinj^  of  buyin|;j  or  selling,  I  come,  in  the 
next  place,  to  show  thee  how  thou  shouKlest 
live  in  the  practical  part  <<\  tliis  art.  Art  thou 
to  buy  or  sell? 

1.  If  thou  sellest,  do  nut  i  i.mmiiul,  if  thou 
buye-st,  do  not  dispraise,  any  otherwise  but  to 
give  the  thing  that  thou  Inist  to  do  with  its 
just  value  and  worth;  for  thou  canst  not  do 
otlurwisc  knowingly  but  of  u  covetous  and 
wickinl  mind.  Wherefore  else  are  commodities 
overvalued  by  the  seller  and  also  undervalued 
by  the  buyer?  "  It  is  naught,  it  is  naught,  says 
the  buyer,  but  when  he  hath  got  his  bargain  he 
iKiiLHtoth  thereof."  What  hath  this  man  (h)ne 
now  but  lied  in  the  dispraising  of  his  bargain? 
And  why  did  he  dispraise  it  but  of  a  cwetous 
mind,  to  wrong  and  beguile  the  seller? 

2.  Art  thou  a  seller,  and  do  things  grow 
dear?  Set  not  thy  hand  tt)  help  or  hold  them 
up  higher;  this  cannot  U'done  without  wicked- 
ness neither,  "  for  this  is  a  making  of  the  shekel 
great."  Art  thou  a  buyer,  and  do  things  grow 
dear?  I'se  no  ctinning  or  deceitful  language 
to  pull  them  down,  for  that  cannot  be  done 
but  wickedly  too.  What  then  shall  we  do, 
will  you  say?  Why  I  answer,  Leave  things  to 
the  providence  of  Cio<l,  and  do  thou  with  mod- 
i-nitiiMi  submit  to  his  hand.  Hut  since,  when 
they  are  growing  <lrar,  the  hand  that  ujiholds 
the  price  is,  for  the  time,  more  strong  than 
that  which  would  pull  it  down — that  being  the 
hand  of  the  seller,  who  loveth  to  have  it  dear, 
t  -[  •  cially  if  it  shall  rise  in  hid  hand — therefore, 
1  -.1} ,  do  thou  take  he;-d  and  have  not  a  hand 
in  it.  The  which  tljou  mayest  have  to  thine 
own  and  thy  neighbour's  hurt  these  three 
ways : 

1.  By  crj'ing  out.  Scarcity,  scarcity !  Iwyond 
the  truth  and  stutc  of  things;  es|KX'ially  take 
heed  of  doing  this  by  way  «if  a  prf»gn<»stic  for 
time  to  come.  It  was  for  thi«  t""r  which  h«> 
wiLs  trodden  to  death  in  the 

'.hat  you  read  of  in  the  IxMtk  i 

.-in  has  a  double  evil  in  it:  1.  It  b<licth  the 
present  bles.sing  of  Uod  among  us;  and,  2.  It 
undervalueth  the  riches  of  hisgiMMlneJu*,  which 
ran  make  all  good  tilings  to  abound  towar* 

U.S. 

2.  This  wick.d  t!; 
iug  up  when  the  hii     _ 


poor  call  for  it.  Now  that  CJod  may  show  his 
dislike  against  this,  he  doth,  jus  it  were,  liceiiso 
the  people  to  curse  such  an  hoarder-up:  "He 
that  withholdeth  c«»rn,  the  people  shall  curse 
him.  but  blessing  .shall  be  upon  the  head  of 
him  that  selleth  it." 

.'{.  Hut  if  tilings  will  rise,  do  thou  be  grieved ; 
be  also  moderate  in  all  thy  sellings,  and  be 
sure  let  the  [)04ir  have  a  pennyworth,  and  sell 
thy  corn  to  those  in  neci-ssity ;  which  then 
thou  wilt  do  when  thou  showi-st  mercy  tr  ihe 
poor  in  thy  selling  to  him,  and  when  th<»u  for 
his  sake,  because  he  is  |KM)r,  mdersellest  t!ie 
markt't.  This  is  to  buy  and  si-ll  with  good 
conscience:  thy  buyer  thou  wrongest  not,  thv 
conscience  thou  wrongest  not,  thyself  thou 
wrongest  not,  for  CJod  will  surely  recompense 
thee. 

I  have  spoken  concerning  corn,  but  thy  <luty 
is  to  let  thy  moderation  in  all  things  be  known 
unto  :ill  men;  the  Lord  is  at  hand. 

Aitattive.  Well,  sir,  now  I  have  heard  enough 
of  Mr.  Hadman's  naughtiness;  pray  now  pro- 
ceed to  his  death. 

Wi»anan.  Why,  sir,  the  sun  is  not  so  low; 
we  have  three  hours  to  night. 

Affr-iifirr.  Nay.  I  am  not  in  any  great  ' 
but  I  thought  vou  had  even  now  done  wit 
life. 

Wifcman.  I)"!!.'  \'..  I  t  ,v.  v.  t  much  more 
to  say. 

Aflcntice.  Then  lie  ii:i-  iiiinii  more  wicked- 
ness than  I  thought  he  had. 

H'/Vmn/j.  That  may  be.    Hut  let  us  jir 

This  .Mr.  Hadman  atlded  to  all  his  wick'  : 

this:  he  was  a  very  proud  man;  he  wjls  excee<i- 

ing   proud   and  haughty  in  mind;  he  l<Hiked 

that  what  he  said  ought  not,  must  not,  Ik-  con- 

trailictetl  or  opposed.     He  count<-<l  himself  wt 

wise  as  the  wisest  in  the  countrj%  as  go<»<l  jlh 

the  lH>st,  and  as  beautiful  as  he  that  had  most 

of  it.     He  t<M>k   great  delight   in   praising  ol 

himself,  and  ils  much  in  the  praises  that  othfra 

gave  him.     He  could  n<it  abide  that  any  should 

think  themselveM  alcove  him,  or  that  tln-ir  wit 

or  pe;  'iould   by  others  be  set  befi>r« 

hi",      i  I  lO-'e  a  fellowly  carriai"-  0  r  hi* 

-.  but  t'lr  those  that  were  of  :, 

lie  would  look  over  them   in 

tempt;  and  if  at  any  time  he    laii  any  rmioio 

rM-c:uion  of  having  to  do  with  them,  he  woull 

show  great  height  and   a  very  doniin(H>ring 

S)  that  in   t!  '  !   thai 

■  >n  gave  a  cli.i  liiuj 

!io  said.  "  Troii'l  ;ii  "   « 

une.  who  dealcth   in  lie 


634 


BUSYAN'S  COMPLETE   WORKS. 


never  thought  his  diet  well  enough  dressed, 
his  clothes  fine  enough  made,  or  his  praise 
enough  refined. 

Attentive.  This  pride  is  a  sin  that  sticks  as 
close  to  nature,  I  think,  as  most  sins.  There 
i;s  uncleanness  and  pride:  I  know  not  of  any 
two  gross  sins  that  stick  closer  to  men  than 
[Ir-.v.'^  They  have,  as  I  may  call  it,  an  interest 
in  "nature;  "it  likes  them,  because  they  most 
mi.  its  lusts  and  fancies;  and  therefore  no 
uiarvel  tliough  Mr.  Badman  was  tainted  with 
pride,  since  he  had  so  wickedly  given  up  him- 
self to  work  all  iniquity  with  greediness. 

Wigemmi.  You  say  right;  pride  is  a  sin  that 
sticks  close  to  nature,  and  is  one  of  the  first 
follies  wherein  it  shows  itself  to  be  polluted. 
For  even  in  childhood,  even  in  little  children, 
pride  will  first  of  all  show  itself;  it  is  a  hasty, 
an  early  api)earance  of  the  sin  of  the  soul. 
It,  a.s  I  may  say,  is  that  corruption  that  strives 
for  predominancy  in  the  heart,  and  therefore 
usually  comes  out  first.  But  though  children 
are  so  incident  to  it,  yet  methiuks  those  of 
more  years  should  be  ashamed  thereof.  I 
might  at  the  first  have  begun  with  Mr.  Bad- 
man's  i)ride,  only  I  think  it  is  not  the  pride  in 
infancy  tiiat  begins  to  make  a  difference  be- 
twixt one  and  another,  as  did  and  do  those 
things  wherewith  I  began  my  relation  of  his 
life;  therefore  I  passed  it  over;  but  now, 
since  he  had  no  more  consideration  of  him- 
self and  of  his  vile  and  sinful  state  but  to  be 
proud  wlien  come  to  years,  I  have  taken  the 
occjisiim  in  lliis  place  to  make  mention  of  his 
pride. 

Attentive.  But  pray,  if  you  can  remember 
them,  tell  me  of  some  places  of  Scripture  that 
speak  against  pride.  I  the  rather  desire  that 
because  that  i)ride  is  now  a  reigning  sin, 
iind  I  happen  sometimes  to  fall  into  the  com- 
pany of  them  that  in  my  conscience  are  proud, 
Tery  much,  and  I  have  a  mind  also  to  tell 
them  of  their  sin.  Now,  when  I  tell  them  of 
it,  unless  I  bring  God's  word  too,  I  doubt  they 
will  laugh  me  to  scorn. 

Wixnnnn.  Laugh  you  to  scorn !  The  proud 
man  will  laugh  you  to  scorn,  bring  to  him  what 
:ixt  you  can,  excci)t  God  shall  smite  him  in 
hia  conscience  by  the  word.  Mr.  Badman  did 
u.xp  to  serve  them  so  that  did  use  to  tell  him  of 
his.  And  besides,  when  you  have  said  what 
V..U  can  they  will  tell  you  they  are  not  proud, 
and  that  you  are  rather  the  proud  man,  else 
yon  would  not  judge  nor  so  malapertly  meddle 
with  other  men's  matters  a.s  you  do.  Never- 
liieley;  since  you  desire  it,  I  will  mention  two 


or  three  texts;  they  are  these:  "Pride  and 
arrogancy  do  I  hate."  "  A  man's,  pride  shall 
bring  him  low."  "  And  lie  shall  bring  down 
their  pride."  "  And  all  the  proud,  and  all  that 
do  wickedly  shall  be  as  stubble,  and  the  day 
that  comes  shall  burn  them  up."  This  last  is 
a  dreadful  text ;  it  is  enough  to  make  a  proud 
man  shake ;  God,  he  saith,  will  make  the  proud 
ones  as  stubble ;  that  is,  as  fuel  for  the  fire ; 
and  the  day  that  cometh  shall  be  like  a  burn- 
ing oven,  and  that  day  shall  burn  them  up, 
saith  the  Lord.  But  Mr.  Badman  could  never 
abide  to  hear  pride  spoken  against,  nor  that 
any  should  say  of  him.  He  is  a  proud  man. 

Attentive.  What  should  be  the  reason  of  that? 

Wiseman.  He  did  not  tell  me  the  reason,  but 
I  suppose  it  to  be  that  which  is  common  to  all 
vile  persons.  They  love  this  vice,  but  care  not 
to  bear  its  name.  The  drunkard  loves  the  sin, 
but  loves  not  to  be  called  a  drunkard.  The 
thief  loveth  to  steal,  but  cannot  abide  to  be 
called  a  thief;  and  so  Mr.  Badman  loved  to  be 
proud,  but  could  not  abide  to  be  called  a  proud 
man.  The  sweet  of  sin  is  desirable  to  a  pol- 
luted and  corrupted  man,  but  the  name  thereof 
is  a  blot  in  his  escutcheon. 

Attentive.  It  is  true  that  you  have  said ;  but 
pray  how  many  sorts  of  pride  are  there  ? 

Wiseman.  There  are  two  sorts  of  pride — 
pride  of  spirit  and  pride  of  body.  The  first 
of  these  is  thus  made  mention  of  in  the  Scrip- 
tures :  "  Every  one  that  is  proud  in  heart  is  an 
abomination  to  the  Lord.  A  high  look,  and  a 
proud  heart,  and  the  ploughing  of  the  wicked, 
is  sin.  The  patient  in  spirit  is  better  than  the 
proud  in  spirit."  Bodily  pride  the  Scripture 
mentions :  "  In  that  day  the  Lord  shall  take 
away  the  bravery  of  their  tinkling  ornaments 
about  their  feet,  and  tlieir  cauls,  and  their 
round  tires  like  the  moon,  the  chains,  and  the 
bracelets,  and  the  mufilers,  the  bonnets,  and 
the  ornaments  of  the  legs,  and  the  headbands, 
and  the  tablets,  and  the  ear-rings,  the  rings 
and  the  nose-jewels ;  the  changeable  suits  of 
apparel,  and  the  mantles,  and  the  wimples,  and 
the  crisping-jjins,  the  glasses  and  the  fine  linen, 
and  the  hoods  and  the  veils."  By  these  ex- 
pressions it  is  evident  that  there  is  a  pride  of 
body  as  well  as  a  j^ride  of  spirit,  and  that  both 
are  sin,  and  so  abominable  to  the  Lord.  But 
these  texts  Mr.  Badman  could  never  abide  to 
read;  they  were  to  him  as  Micaiah  was  to 
Ahab,  they  never  spoke  good  of  him,  but  evil 

Attentive.  I  suppose  that  it  was  not  Mr.  Bad- 
man's  case  alone  even  to  malign  those  texta 
that  speak  against  their  vices,  for  I  believe  thai 


LIFE  AM)    DEATH   oF  Ml:.  L'.l /'.U.I.V. 


o3( 


nvK*t  uiig(xlly  men  where  the  Scriptures  are 
liave  a  secret  antipathy  against  those  wonU  of 
God  that  do  most  plainly  and  fully  rebuke 
iheni  for  their  sins. 

M'iseman.  That  i»  out  of  doubt ;  and  by  that 
:intii)athy  they  «how  that  sin  and  Satan  are 
MH»re  welcome  to  them  than  are  the  more 
,\  li.'i  -   •ii,.  instructions  of  life  and  gmiliness. 

1  .  •.  Well,  but  not  to  go  oil'  from  our 

discour>*e  of  Mr.  Hadman,  you  .say  he  was 
proud,  but  will  you  show  me  now  .some  symp- 
toms of  one  that  is  proud? 

WUnnaii.  Yes,  that  1  will ;  and  first  I  will 
show  you  some  symptoms  of  pride  of  heart. 
Triile  of  heart  is  seen  by  outwanl  things,  :ts 
j>ride  of  body  in  general  is  a  sign  of  pritle  of 
heart,  for  all  proud  gestures  of  the  IxMly  llow 
from  pride  of  heart;  therefore  Solomon  .saith, 
"There  is  a  generation,  oh  how  lofty  are  their 
eyes!  and  their  eyelids  are  lifted  up."  And 
again  :  "  There  is  that  exalteth  their  gait,"  their 
going.  Now  these  lofty  eyes  and  this  exalting 
of  the  gait  is  a  sign  of  a  proud  heart,  for  both 
tlicsi-  actions  come  from  the  heart,  for  out  of 
tlif  heart  conu's  pride  in  all  the  visible  appear- 
ances of  it.     But  more  particularly — 

1.  Heart  pride  is  discovered  by  a  stretched- 
out  neck  ami  by  mincing  as  they  go.  For  the 
wicki'd,  the  proud  have  a  |iroud  neck,  a  pmud 
f<M>t,  a  proud  tongue,  by  which  this  their  going 
is  «'xalt<<l.  This  is  that  which  makes  them 
l<M.k  s.-.»rnt"ully,  speak  ruggedly,  and  carry  it 
hulhngly  among  their  neighlxiurs. 

2.  A  proud  heart  is  a  persecuting  one:  "The 
wicki^,  through  his  pride,  doth  persecute  the 
poor." 

3.  A  prayerless  man  is  a  proud  man. 

4.  A  contentious  man  is  a  proud  man. 

5.  The  dis<lainful  man  is  a  proud  man. 

6.  The  man  that  oppruMtst  his  neighbour  U 
a  proud  man. 

7.  He  that  hearkeneth  not  to  Gmra  word 
with  reverence  ami  fear  is  a  proud  man. 

8.  And  he  that  calls  the  prouil  happy  is,  be 
nure,  a  pniiul  man.  All  these  are  proud  in 
heart,  ami  this  their  pride  of  luarf  cluth  thus 
discover  it^df. 

As  to  Inxlily  pride,  it  is  dis<....  ..■.  -iliat  in, 

Homething  of  it — by  all  the  partirulant  men- 
tore;  for  though  they  are  wiiil  to  Ik* 
of    pride    of    heart,    yet    they    are 
of  that  pride  by  their  showing  of 
■t  in  the  Ixxly.     You  know  disrascs 
that  are  within  are  s«hmi  ofltimeii  by  outward 
and  visible  signs,  yet  by  these  very  signs  even 
the  outride  \it  deliltxl  aUo.     So  all  thouc  visible 


signs  of  heart  pride  are  .signs  of  luKlily  pride 
also.  Ihit  to  come  to  more  outward  signs. 
The  putting  on  of  gold,  and  pearls,  and  costly 
array,  the  plaiting  of  the  hair,  the  following 
of  fashions,  the  Keeking  by  gestures  to  imitate 
the  proud,  either  by  speech,  looks,  dresses, 
goings,  or  other  fo«»rs  baubles,  (»f  which,  al 
this  time,  the  world  is  full,  all  these,  and  many 
more,  are  signs  as  of  a  proud  heart,  so  of  lunJily 
pride  also. 

lUit  Mr.  ISadman  would  not  allow,  by  any 
means,  that  this  should  be  callc<l  pride,  but 
rather  neatness,  handsonien«>ss,  coinelinvtts 
cleanliness,  Sic.  ;  neither  would  he  allow  thai 
following  of  fashions  was  any  thing  rl-t-  but 
because  he  would  not  be  prouil,  singular,  and 
esteemed  fantastical  by  his  neighbours. 

Attentive.  Hut  I  have  bcon  told  that  when 
some  have  been  rebuked  for  their  pri<le  they 
have  turned  it  again  upon  the  brotherho<Kl  of 
those  by  whom  they  have  been  rebuked,  saying, 
riiysician,  heal  thy  friends;  look  at  home 
among  your  brotherhood,  even  among  the 
wisest  of  you,  and  .see  if  you  yourselves  be 
clear,  even  your  professors;  forwlut  is  |irouder 
than  your  profi>ssors?  Scarce  the  drvil  him- 
self. 

Wi»emnn.  My  heart  aches  at  this,  becauso 
there  is  too  much  causf  for  it.  This  very  an- 
swer would  Mr.  Hadman  give  his  wife,  when 
she,  as  she  would  sometimes,  reprovrd  him  for 
his  pride.  We  shall  have,  says  he,  great 
aniendment.s  in  living  now,  for  the  devil  is 
turned  a  corrector  of  vice,  for  no  sin  reigneth 
more  in  the  world,  quoth  he,  than  pride  among 
professors.  And  who  can  contriulict  him* 
Let  us  give  the  devil  his  ilue,  the  thing  is  too 
apparent  for  any  man  to  tleiiy. 

.Viid  I  doubt  not  but  the  same  answer  is 
rt»ady  in  the  mouths  of  Mr.  Hadman's  frieiuls, 
f«»r  they  may  and  «lo  .see  pritle  display  it.neif  in 
the  apparel  and  carriages  of  professors,  one 
may  ^^a\,  almost  as  much  as  among  any  jieople 
in  the  lanci ;  the  nuire  is  the  pity.  .\y,  and  I 
fear  that  even  their  extravagan<'ies  in  this 
have  hanlen(*(l  the  heart  of  many  an  onc>,  a^  I 
perceive  it  did  somewhat  the  heart  of  >Ir. 
Dailnian  himself. 

For  my  own  part.  I  have  «een  many  myscll, 
:i'  ■  hureh  m<  I:  "  '     "     i  and 

i  ith  their  ;  '■  ?*iat 

have   been   at   the  - 
I  '  .'Ki   in  the  way  of  li  _         \\ 

1  have  wondered  with  what  face  mieh  |tainleil 
|>crN<>njt  could  sit  in  the  place  whore  ihry  wer« 
without  swooning.     Uut  certainly  the  holinoM 


536 

of  God,  and  also  the  pollution  of  themselves  by 
sin,  must  need.s  be  very  far  out  of  the  minds  of 
such  people,  what  profession  soever  they  make. 
I  have  read  of  an  whore's  forehead,  and  I 
have  read  of  Christian  shamefacedness ;  I  have 
read  of  costly  array,  and  of  that  which  becom- 
eth  women  jirofessing  godliness  with  good 
works;  but,  if  I  might  speak,  I  know  what  I 
know,  and  could  say,  and  yet  do  no  wrong, 
that  which  wi^uld  make  some  professors  trem- 
ble in  their  places;  but  I  forbear. 

Attentive.  Sir,  you  seem  greatly  concerned  at 
tUia ;  but  what  if  I  shall  say  more  ?  It  is  whis- 
pered that  some  good  ministers  have  counte- 
nanced their  people  in  their  light  and  wanton 
apparel ;  yea,  have  pleaded  for  their  gold  and 
pearls  and  contly  array. 

Wixcman.  I  know  not  what  they  have  pleaded 
for;  but  it  is  e:u*ily  seen  that  they  tolerate,  or 
at  least  wink  and  connive  at,  such  things,  both 
in  their  wives  and  children.  "And  so  from 
the  prophets  of  Jerusalem  is  profaneness  gone 
forth  into  all  the  land."  And  when  the  hands 
of  the  rulers  are  chief  in  a  trespass,  who  can 
keep  their  people  from  being  drowned  in  that 
trespass? 

Attentive.  This  is  a  lamentation,  and  must 
stand  for  a  lamentation. 

Wi-'eman.  So  it  is  and  so  it  must.  And  I 
will  add,  it  is  a  shame,  it  is  a  reproach,  it  is  a 
stumbling-block  to  the  blind  ;  for  though  men 
be  as  blind  as  Mr.  Badman  himself,  yet  they 
can  see  the  foolish  lightness  that  must  needs 
be  the  bottom  of  all  these  apish  and  \vanton 
extravagancies.  But  many  have  their  excuses 
ready — to  wit,  their  parents,  their  husbands, 
and  their  breeding  call  for  it,  and  the  like; 
yea,  the  examples  of  good  people  prompt  them 
to  it;  but  all  these  will  be  but  the  spider's  web 
when  the  thunder  of  the  word  of  the  great  God 
shall  rattle  from  heaven  against  them,  as  it 
will  at  death  or  judgment;  but  I  wish  it  might 
do  it  before.  But,  alas !  these  excuses  are  but 
bare  i)retences;  these  proud  ones  love  to  have 
it  so.  I  once  talked  with  a  maid,  by  way  of 
r<'|»r(iof,  for  her  fond  and  gaudy  garment.  But 
rthe  told  me  the  tailor  would  make  it  so,  when, 
iihuH,  poor  proud  girl  I  she  gave  orders  to  the 
tailor  so  to  make  it.  Many  make  parents,  and 
husbands,  and  tailors,  &c.,  the  blind  to  others; 
but  their  naughty  hearts  and  tlieir  giving  way 
thereto,  that  is  the  original  cause  of  all  these 
evils. 

Atttn'irr.  Now  you  are  speaking  of  the  cause 
of  pridt",  pray  show  me  yet  further  why  pride 
i»  now  so  mich  in  request. 


BUNYAN'S  COMPLETE   WORKS. 


Wisonan.  I  will  sliow  you  what  I  think  arc 
the  reasons  of  it : 

The  first  is  because  such  persons  are  led  by 
their  own  hearts,  rather  than  by  the  word  of 
God.  I  told  you  before  that  the  original  foun- 
tain of  pride  is  the  heart.  For  out  of  the 
heart  comes  pride;  it  is  therefore  because  "hey 
are  led  by  their  hearts,  which  naturally  "end 
to  lift  them  up  in  pride.  This  pride  of  heart 
tempts  them,  and  by  its  deceit  overcometb 
them ;  yea,  it  doth  put  a  bewitching  virtue  into 
their  peacock's  feathers,  and  then  they  are 
swallowed  up  with  the  vanity  of  them, 

2.  Another  reason  why  professors  are  so 
proud  (for  those  we  are  talking  of  now)  is,  be- 
cause they  are  more  apt  to  take  example  by 
those  that  are  of  the  world  than  they  are.  to 
take  example  of  those  that  are  saints  indeed. 
Pride  is  of  the  world.  "For  all  that  is  of  the 
world,  the  lusts  of  the  flesh,  the  lust  of  the 
eyes,  and  the  pride  of  life,  are  not  of  the  Father, 
but  of  the  world."  Of  the  world,  therefore, 
professors  learn  to  be  proud.  But  they  should 
not  take  them  for  example.  It  will  be  objected, 
No,  nor  you  saints  neither,  for  you  are  as 
proud  as  others.  Well,  let  them  take  shame 
that  are  guilty.  But  when  I  say  professors 
should  take  example  for  their  life  by  those 
that  are  saints  indeed,  I  mean  as  Peter  says. 
They  should  take  example  of  those  that  were 
in  old  time  the  saints ;  for  saints  of  old  time 
were  the  best,  therefore  to  these  he  directed  us 
for  our  pattern  :  "  Let  the  Avives'  conversation 
be  chaste,  and  also  coupled  with  fear.  Whose 
adorning,  (saith  Peter,)  let  "it  not  be  that  out- 
ward adorning,  of  j^laiting  the  hair,  and  of 
wearing  of  gold,  or  of  putting  on  of  apparel ; 
but  let  it  be  the  hidden  man  of  the  heart, 
in  that  which  is  not  corruptible,  even  the 
ornament  of  a  meek  and  quiet  spirit,  which 
is  in  the  sight  of  God  of  great  price.  For 
after  this  manner,  in  the  old  time,  the  holy 
women  also,  who  trusted  in  God,  adorned 
themselves,  being  in  subjection  to  their  own 
husbands." 

3.  Another  reason  is,  because  they  have  for- 
gotten the  pollution  of  their  nature.  For  the 
remembrance  of  that  must  needs  keej)  us  hum- 
ble, and  being  kept  humble  we  shall  be  at  a 
distance  from  pride.  The  proud  and  the  hum- 
ble are  set  in  opposition :  "  God  resisteth  the 
proud,  but  giveth  grace  to  the  humble."  And 
can  it  be  imagined  that  a  sensible  Christian 
should  be  a  proud  one?  Sense  of  baseness 
tends  to  lay  us  low,  not  to  lift  us  up  with  pride, 
not  with  pride  of  heaxt  nor  pride  of  life ;  but 


LIFE  ASI>    DEATH    oF  MR.  B  A  DMAS. 


537 


•rhen  a  man  begins  to  forget  what  he  b*,  he 
ilieri,  if  ever,  begins  to  l>e  proud. 

Methinks  it  is  one  of  the  most  senseless  and 
ridiculous  things  in  the  world  that  a  man 
-iiould  be  proud  of  that  which  is  given  him 
•  >n  purpose  to  cover  the  shame  of  his  nake»l- 

4.  Persons  that  are  proud  have  gotten  CmhI 
and  liis  holiiu-ss  out  of  their  sight.  If  tiod 
niLs  bcft>re  thent,  as  he  is  Whind  their  back, 
:iiid  Tf  they  saw  him  in  his  holini*ss,  as  he 
~ 'OS  them  in  their  sins  and  shame,  th^n'  would 
eke  but  little  pleasure  in  their  apish  knacks. 
!  lie  holine^  of  (Jod  makes  the  angels  cover 
tlieir  faces,  crumbles  Christians,  when  they  be- 
hold it,  into  dust  and  sishes;  and  as  his  .Ma- 
ji'^y  is.  .such  is  his  wi>nl ;  therefore  they  abuse 
it  that  bring  it  to  countenance  pride. 

Lastly.  Hut  what  can  be  the  end  of  those 
iiiat  are  proud  in  the  decking  of  themselves 
after  their  antic  manner?  Why  are  they  for 
going  with  their  nake<l  shoulders,  for  painting 
their  faces,  for  stretching  out  their  necks,  and 
for  putting  themselves  unto  all  the  formalities 
whicii  proud  fancy  leads  tlieuj  to?  Is  it  be- 
cause they  would  honour  Gt)d,  because  they 
wouhl  adorn  the  Ctospel,  because  they  would 
lu-autify  religion,  and  make  sinners  to  fall  in 
l«)ve  with  their  own  salvation?  No,  no;  it  is 
r:ifhor  to  j.le.ase  their  lusts,  to  satisfy  their  wild 
irant  fancies. 
.  I  like  what  you  say  very  well,  and 
I  wish  that  all  proud  professors  were  within 
the  reach  an<l  souiul  of  your  wonls. 

WiM-mnn.  What  I  have  said  I  Iwlicve  i«  true  ; 
but  :is  for  the  proud  dames  in  Knghuxt  that 
profess,  they  have  Mos«>s  and  the  prophets; 
and  if  they  will  not  hear  them,  how  then  can 
we  hope  that  they  should  receive  gcxKl  by  sudi 
a  dull-sounding  nun's  horn  as  I  am?  How- 
ever, I  have  said  my  mind;  and  now,  if  you 
will,  we  will  proceed  to  some  other  of  Mr. 
f'  ■ 

,  pmy  Ix'fore  you  show  n>e  any 
thin;r  el-e  of  .Mr.  Ikidman,  show  me  yet  more 
oiirtirularly  the  evil  elfects  of  this  sin  of  pride. 

Witrtiutn.  With  all  my  heart  I  will  answer 
your  roijuest : 

I.  Then  :  It  is  pride  that  makes  inxtr  man  so 
<!  it  he  minnot  in  it  l>e  known  to  l>o 

t:  lid  similitude  of  (iml.     The  angels, 

v\  Hcanie  devils,  it  was  through  their 

1h.  ;a^  .;![•  <1  or  puffeii  up  with  pri«Ie.  It  U  pride 
also  that  liftcth  or  pufTeth  up  the  heart  of  the 
•inner,  and  makcn  bin)  to  l>oar  the  veni*  image 
of  the  devil. 


2.  Pride  makes  a  man  so  odious  in  the  siirht 
of  Ciod  that  he  shall  not,  must  not,  come  nigh 
his  Maji-sty:  "  Th«)Ugh  the  Lord  be  high,  yet 
hath  he  resj>ect  to  the  lowly  ;  but  the  proud  ho 
knows  afar  off."  Pride  sets  God  and  the  soul 
at  a  distance;  pride  will  not  let  a  man  come 
nigh  (mmI,  nor  Cio<l  will  not  let  a  proud  man 
come  nigh  unto  him;  now  this  is  a  dreadful 
thing. 

;}.  -\s  pride  sets,  so  it  keejw,  (J«hI  and  tlm 
soul  at  a  ilistance.  CJod  resisteth  the  proud— 
resists,  that  is,  he  oppose  him,  he  thrusts  hin' 
frtmi  him,  he  contemneth  his  penwm  and  all 
his  perfonnances.  I'ome  into  C^hI's  ordin- 
ances the  |>ro»id  nuin  may,  but  come  int«)  hif 
pn-sence,  have  er)nimunion  with  him  or  bless- 
ing from  him,  he  shall  not,  for  the  high  God 
doth  resist  him. 

4.  The  word  saith  that  "the  LonI  will  de- 
stroy the  house  of  the  promi;"  he  will  destroy 
his  house  ;  it  may  be  understood  he  will  de* 
stroy  him  and  his.  8o  he  destroyed  proud 
Pharaoh,  so  he  destroyed  proud  Korali,  and 
uumy  others. 

;").  Pride,  where  it  comes  and  is  entertained, 
is  a  certain  forerunner  of  some  judgment  that 
is  not  far  behind.  When  pride  gm's  before, 
shame  and  destruction  will  follow  after. 
"  When  pride  conieth,  then  conieth  shame. 
Pride  goeth  before  destruction,  and  a  haughty 
spirit  before  a  fall." 

G.  Persisting  in  pride  makes  the  condition 
of  a  ]>oor  man  as  remediless  as  is  that  of  the 
devils  themselvi's. 

And  this  I  fear  was  .Mr.  liadman's  condition, 
and  that  wius  the  reason  that  he  died  so  as  he 
did ;  as  I  shall  show  you  anon. 

iJut  what  need  I  thus  talk  of  the  particular 
actions,  or  rather  the  pnnligious  sins,  of  Mr. 
liadnuin,  when  his  whole  life  and  all  his  ac- 
tions went  as  it  were  to  the  making  up  one 
massy  body  of  sin?  Instead  of  believing  th.-it 
there  was  a  ( iod,  his  mouth,  his  life  and  actions 
declarcil  that  he  believe<l  no  such  thing;  "  His 
transgression  said  within  his  heart  that  there 
was  no  fear  of  G«k1  before  his  eyes."  lusleoil 
of  honouring  of  God,  and  of  giving  glory  to 
him  for  any  of  his  mercies  or  under  any  of  his 
good  providences  towanls  him,  (forG«Kj  i«  go(xi 
to  all,  and  lets  his  sun  shine  and  his  rain  fall 
UfNtn  the  unthankful  and  unholy,)  he  would 
as<*ril)e  the  glory  to  other  can-^eH.  If  th<  y  wer^ 
mercies,  he  would  ast-riln"  tin  in  ^if  the  ojH-n 
face  of  the  providence  did  not  give  him  the 
He)  to  his  own  wit,  labour,  c«re,  indnstry, 
cunning  or  the  like ;  if  thcv  were  cru^Kt-s,  h» 


538 


BUNTAN'S  COMPLETE   WORKS. 


would  ascribe  them  or  count  them  the  offspring 
of  fortune,  ill-luck,  chance,  the  ill  manage- 
ment of  matte^^,  the  ill-will  of  neighbours,  or 
to  his  wife's  being  religious  and  spending,  as 
he  called  it,  too  much  time  in  reading,  praj'ing, 
or  the  like.  It  was  not  in  his  way  to  ac- 
knowledge God  (that  is  graciously)  or  his 
hand  in  things ;  but  as  the  prophet  saith,  "  Let 
favour  be  showed  to  the  wicked,  yet  will  he 
net  k-urn  righteousness."  And  again,  "  They 
returned  not  to  him  that  smote  them,  nor 
did  tliey  seek  the  Lord  of  hosts."  This  was 
Mr.  Badman's  temper;  neither  mercies  nor 
judgment  would  make  him  seek  the  Lord. 
Nay,  as  another  Scripture  says,  "He  would 
not  see  the  works  of  God  nor  regard  the  opera- 
tions of  his  hands,  cither  in  mercies  or  in  judg- 
ments." But  furf.her,  when  by  providence  he 
has  been  cast  under  the  best  means  for  his 
Boul,  (for,  as  WJis  showed  before,  he  having  had 
u  good  master,  s.nd  before  him  a  good  father, 
and  after  all  a  good  wife,  and  being  sometimes 
upon  a  journey,  and  cast  under  the  hearing  of 
a  good  sermon,  as  he  would  sometimes,  for 
novelty's  sake,  go  to  hear  a  good  preacher,)  he 
was  always  witliout  heart  to  make  use  thereof; 
"In  this  land  of  rigliteousness  he  would  deal 
unjustly,  and  ^^ould  not  behold  the  majesty  of 
the  Lord." 

Instead  of  reverencing  the  word  when  he 
heard  it  preached,  read,  or  discoursed  of,  he 
would  sleep,  talk  of  other  business,  or  else  ob- 
ject against  the  authority,  harmony,  and  wis- 
dom of  the  Scriptures;  saying,  How  do  you 
know  them  to  be  the  word  of  God?  How  do 
you  know  that  these  sayings  are  true?  The 
Scriptures,  he  would  say,  were  as  a  nose  of 
wax,  and  a  man  may  turn  them  whithersoever 
he  lists;  one  Scripture  says  one  thing,  and 
another  says  quite  the  contrary ;  besides,  they 
make  mention  of  a  thousand  impossibilities ; 
they  are  the  cause  of  all  dissensions  and  dis- 
cords that  are  in  the  land ;  therefore  you  may 
(would  he  say)  still  think  what  you  will,  but 
in  my  mind  they  are  best  at  ease  that  hare 
least  to  do  with  them. 

Instead  ^f  loving  and  honouring  of  them 
that  did  bear  in  their  foreheads  the  name  and 
in  their  lives  the  image  of  Christ,  they  should 
be  his  song,  the  matter  of  his  jests,  and  the 
object  of  his  slanders.  He  would  either  make 
a  mock  at  their  sober  deportment,  their  gra- 
cious language,  quiet  behaviour,  or  else  des- 
perately swear  that  they  did  all  in  deceit  and 
h)-pocrisy.  He  would  endeavour  to  render 
godly  men  as  odious  and  contemptible  as  he 


could  ;  any  lies  that  were  made  by  any  to  their 
diso-race,  those  he  would  avouch  for  truth,  and 
would  not  endure  to  be  controlled.  He  was 
much  like  those  that  the  prophet  speaks  of 
"  that  would  sit  and  slander  his  mother's  son,' 
yea,  he  would  speak  reproachfully  of  his  wife, 
though  his  conscience  told  him,  and  many 
would  testify,  that  she  was  a  very  virtuous  wo- 
man. He  would  also  raise  slander  of  his  wife's 
friends  himself,  affirming  that  their  doctrine 
tended  to  lasciviousness,  and  that  in  their  as- 
semblies they  acted  and  did  unbeseeming  men 
and  women,  &c.  He  was  much  like  those  that 
affirmed  the  apostle  should  say,  "Let  us  do 
evil  that  good  may  come ;"  or  like  those  of 
whom  it  is  thus  written:  "Report,  say  they, 
and  we  will  report  it."  And  if  he  could. get 
any  thing  by  the  end  that  had  scandal  in  it,  if 
it  did  but  touch  professors,  how  falsely  soever 
reported,  oh  then  he  would  glory,  laugh,  and 
be  glad,  and  lay  it  upon  the  whole  party,  say- 
ing. Hang  them,  rogues  !  there  is  not  a  barrel 
better  herring  of  all  the  holy  brotherhood  of 
them ;  like  to  like,  quoth  the  devil  to  the  col- 
lier :  this  is  your  precise  crew !  And  then  he 
would  send  all  home  with  a  curse. 

Attentive.  If  those  that  make  professions  of 
religion  be  wise,  Mr.  Badman's  watchings  and 
words  will  make  them  the  more  wary  and 
careful  in  all  things. 

Wiseman.  You  say  true;  for  when  we  see 
men  do  watch  for  our  halting,  and  rejoice  to 
see  us  stumble  and  fall,  it  should  make  us  the 
more  careful. 

I  do  think  it  was  as  delightful  to  Mr.  Bad- 
man  to  hear,  raise,  and  tell  lies  and  lying 
stories  of  them  that  fear  the  Lord,  as  it  was 
for  him  to  go  to  bed  when  weary.  But  we  will 
at  this  time  let  these  things  pass.  For  as  he 
was  in  these  things  bad  enough,  so  he  added 
to  these  many  more  of  the  like. 

He  was  an  angry,  wrathful,  envious  man,  a 
man  that  knew  not  what  meekness  or  gentle- 
ness meant,  nor  did  he  desire  to  learn.  His 
natural  temper  was  to  be  surly,  huffy,  and  rug- 
ged, and  morose ;  and  he  so  gave  way  to  his 
temper  as  to  this  that  it  brought  him  to  be 
furious  and  outrageous  in  all  things,  especially 
against  goodness  itself,  and  against  other 
things  too,  when  he  was  displeased. 

Attentive.  Solomon  saith,  "  He  is  a  fool  that 
rageth." 

Wiseman.  He  doth  so ;  and  says  moreover 
that  "anger  rests  in  the  bosom  of  fools.'' 
And  truly,  if  it  be  a  sign  of  a  fool  to  have 
anger  rest  in  his  bosom,  then  was  l^h-  Badman, 


LIFE  Ayn  DEATH  OF  Mi:.  B  A  DM  AS. 


539 


notwithstanding  the  conceit  that  lie  had  of  his 
own  abilities,  a  fool  of  no  small  size. 

AllentUe.  Fools  are  lugstly  most  wise  in  their 
own  eyes, 

WUeinan.  True ;  but  I  was  a-saying  that  if 
it  be  a  sign  that  a  man  is  a  fool  when  anger 
rests  in  his  bosom,  then  what  is  it  a  sign  of, 
think  you,  when  nialiee  and  envy  rest  there? 
For,  t<»  my  knowh-«|gf,  Mr.  Hadman  was  as 
malicious  and  as  envious  a  man  as  commonly 
y  u  can  hear  of. 

Aitentivt.  Certainly  malice  and  envy  flow 
froru  [trido  ami  arrogancy,  and  they  again  from 
ignorance,  aiui  ignorance  from  the  devil ;  and 
I  thought  that  since  you  spake  of  the  pride  of 
Mr.  Ikidman  before,  we  should  have  .something 
of  these  before  we  had  done. 

Wt-'fimm.  Knvy  Hows  from  ignorance  in- 
deeti ;  antl  this  Mr.  Uiidman  was  .so  envious  an 
one  where  he  set  against  that  he  would  swell 
with  it  as  a  toad,  as  we  say,  swells  with  poi.son. 
He  whom  he  maligned  might  at  any  time  even 
reail  i-nvy  in  his  face  wlu-rever  ho  met  with 
him  or  in  whatever  he  had  to  do  with  him. 

His  envy  wjls  so  rank  and  strong  that  if  it 
at  any  time  turned  its  bead  against  a  man  it 
would  hardly  ever  be  pulled  in  again ;  he 
Would  watch  over  that  man  to  do  him  mis- 
chief as  the  cat  watches  over  the  mou.se  to 
tlestroy  it ;  yea,  he  would  wait  seven  years  but 
he  would  have  an  opportunity  to  hurt  him,  and 
when  he  had  it  he  would  make  him  feel  the 
weight  of  his  envy. 

Knvy  is  a  devilish  thing;  the  Scripture  in- 
timates that  none  can  stand  before  it:  "A 
8t«»ne  is  heavy,  and  the  sand  weighty ;  but  a 
fool's  wrath  is  heavier  than  them  both.  Wrath 
is  cruel,  and  anger  is  outragcoos;  but  who  can 
Htaud  before  envy?" 

This  envj*,  for  the  foulness  of  it,  is  reckoned 
.Muong  the  foulest  villainies  that  are,  as  adul- 
tery, murder,  drunkennej».«i,  revellings,  witch- 
crafts, heresies,  sedition.s,  Ac.  Yea,  it  is  »o 
malignant  a  corruption  that  it  rotM  the  very 
bones  of  him  in  whom  it  dwells:  "A  sound 
heart  is  life  to  the  flesh,  but  envy  the  rotten- 
ness of  the  bones." 

Affentirr.  ThU  envy  h  the  very  father  and 
mother  of  a  great  many  hideous  and  priMlitf- 
jous  wiek<.tlHessos;  I  »ay,  it  is  t 
ainl  mother  c-f  them;  it  both  b- 
also  nourishes  them  up  till  they  come  to  their 
curseii  maturity  iu  the  boisom  of  him  that  •">- 
tertains  them. 

Witemnn,  You  have  given  it  a  very  rigiit 
descriptii'ii    in   calling   of   it   the   fatiier  and 


mother  of  a  great  many  other  prxligious 
wickednesses ;  for  it  is  so  venomous  and  vile 
a  thing  that  it  puts  the  whole  course  of  nature 
out  of  order,  and  makes  it  tit  for  nothing  but 
contusion  and  a  hold  for  every  evil  thing: 
"  For  where  envy  and  strife  is,  there  is  confu- 
sion and  every  evil  work."  Wherefore  I  say 
you  have  rightly  called  it  the  very  father  and 
mother  of  a  great  many  other  sins.  .\nd  m  w, 
for  our  further  edification,  I  will  reckon  up 
some  of  the  births  of  envy : 

1.  Knvy,  as  I  told  you  before,  it  rotteth  the 
very  bones  of  him  that  entertains  it.     And, 

2.  As  you  have  al>o  hinted,  it  is  heavier 
than  a  stone,  than  sand ;  yea,  and  I  will 
add  it  falls  like  a  millstone  upon  the  head. 
Therefore, 

3.  It  kills  him  that  throws  it,  ami  him  at 
whom  it  is  thrown.  "Envyslayeth  llie  silly 
one;"  that  is,  him  in  whom  it  resides  and  him 
who  is  its  object. 

4.  It  was  that  also  that  slew  Jesus  Christ 
himself,  for  his  adversaries  persecuted  him 
through  their  envy. 

o.  Knvy  was  that  by  virtue  of  which  Joseph 
was  sold  by  his  brethren  into  Kgyjit. 

6.  It  is  envy  that  hath  the  hand  in  making 
of  variance  among  Gml's  saints. 

7.  It  is  envy  in  the  hearts  of  sinners  that 
stirs  thenj  up  to  thrust  CJod's  ministers  out  of 
their  coasts. 

8.  What  shall  I  .say?  It  is  envy  that  is  the 
very  nursery  of  whisperings,  debates,  back- 
bilings,  slanders,  reproaches,  murders,  &c. 

It  is  not  po.ssible  to  repeat  all  the  particular 
fruits  of  this  «iinl'ui  root.  Therefore,  it  is  no 
nuirvel  that  Mr.  Hadman  was  such  an  ill-na- 
tured man,  for  the  great  roots  of  all  manner 
of  wickedness  were  in  him  unnii.rtlfi.  ,|  un- 
mairaed,  untouched. 

Attentive.  But  it  is  a  rare  ca-i  .  <  v. n  this 
of  Mr.  Iladman,  that  he  should  never  in  all 
his  life  be  touched  with  remorse  for  his  ill- 
siH'ut  life. 

Wiseman.  Kemorse  I  cannot  say  he  ever 
had,  if  by  remorse  you  mean  repentance  for 
his  evils.  Yet  twice  I  remember  he  was 
under  some  trouble  of  mind  alMiut  his  cun- 
ilition — once  when  he  broke  his  leg  as  h« 
10  homo  drunk  from  the  alehoUHi-;  and 
•iher  time  when  he  fell  sick  and  thought 
he  should  die;  bettidra  these  two  timea,  I  do 
•1"'  remember  any  more. 

Atfrntirr.  Did  he  break  his  leg,  theri 

W'isrman.  Yes ;  once  as  he  came  i«oin« 
drunk  from  the  alehou.<ie. 


540 


BUNTAN'S  COMPLETE   WORKS. 


AifenHve.  Prav  how  did  he  break  it? 

Wigeman.  Whv,  upon  a  time  he  was  at  an 
alehouse,  that  wicked  house  about  two  or 
three  miles  from  home,  and  having  there 
drank  hard  the  greatest  part  of  the  day,  when 
iii-ht  was  come  lie  would  stay  no  longer,  but 
c-aUs  for  his  lioree,  gets  up,  and  like  a  madman 
(as  drunken  persons  usually  ride)  away  he 
goes,  as  hard  as  horse  could  lay  legs  to  the 
ground.  Thus  he  rid  till  coming  to  a  dirty 
place,  where  his  horse,  flouncing  in,  fell, 
threw  his  master,  and  with  his  fall  broke  his 
leg;  so  there  he  lay.  But  you  would  not 
tlfink  how  he  swore  at  first.  But  after  a 
while,  he,  coming  to  himself  and  feeling  by 
his  pain  and  the  uselessness  of  his  leg  what 
cjLse  he  was  in,  and  also  fearing  that  this  bout 
might  be  his  death,  he  began  to  cry  out  after 
the  manner  of  such,  Lord,  help  me!  Lord, 
have  mercy  upon  me!  Good  God,  deliver 
me !  and  the  like.  So  there  he  lay,  till  some 
came  by,  took  him  up,  carried  him  home, 
whore  he  lay  for  some  time  before  he  could  go 
abroad  again. 

AUentive.  And  then  you  say  he  called  upon 
God  ? 

Wisanan.  He  cried  out  in  his  pain,  and 
would  say,  0  God!  and  O  Lord,  help  me !  but 
whether  it  was  that  his  sin  might  be  pardoned 
and  his  soul  .-^aved,  or  whether  to  be  rid  of  his 
pain,  I  will  not  positively  determine,  though  I 
fear  it  was  but  for  the  last,  because,  when  his 
pain  wiLs  gone  and  he  had  got  hopes  of  mend- 
ing, even  before  he  could  go  abroad,  he  cast 
ofl'  prayer,  and  began  his  old  game — to  wit,  to 
he  as  bad.  as  he  was  before.  He  then  would 
send  for  his  old  companions ;  they  indeed 
would  come  to  his  house  to  see  him,  and  with 
them  he  would  be,  as  well  as  he  could  for  his 
lame  leg,  as  vicious  as  they  could  be  for  their 
hearts. 

Atfrnflir.  It  was  a  wonder  he  did  not  break 
his  neck. 

Wisannii.  His  neck  had  gone  instead  of  his 
log,  but  that  God  was  long-suffering  towards 
ium;  he  had  deserved  it  ten  thousand  times 
over.  There  have  been  many,  as  I  have 
heard,  and  :i.s  I  have  hinted  to  you  before, 
that  have  taken  their  horses  when  drunk  as 
he,  but  they  have  gone  from  the  cup  to  the 
grave;  for  they  have  broken  their  necks  be- 
twixt the  alehouse  and  home. 

ttar  One  hard  by  us  also  drank  himself 
dead ;  he  drank,  and  died  in  his  drink. 

Aftaidve.  It  is  a  sad  thing  to  die  drunk. 

WUcman.  So  it  is,  but  yet  I  wonder  that  no 


more  do  so.  For,  considering  the  heinousneaa 
of  that  sin,  and  with  how  many  others  it  is 
accompanied,  as  with  oaths,  blasphemies,  lies, 
revellings,  brawlings,  &c.,  it  is  a  wonder  to  me 
that  any  that  live  in  that  sin  should  escape 
such  a  blow  from  heaven  as  should  tumble 
them  into  their  graves.  Besides,  when  I  con- 
sider also  how,  when  they  are  as  drunk  as 
beasts,  they,  without  all  fear  of  danger,  will 
ride  like  bedlams  and  madmen,  even  as  if  they  . 
did  dare  God  to  meddle  with  them  if  he  durst, 
for  their  being  drunk, — I  say,  I  wonder  that 
he  doth  not  withdraw  his  protecting  provi- 
dences from  them,  and  leave  them  to  those 
dangers  and  destructions  that  by  their  sin 
they  have  deserved,  and  that  by  their  bedlam 
madness  they  would  rush  themselves  into; 
only  I  consider  again,  that  he  hath  appointed 
a  day  wherein  he  will  reckon  with  them,  and 
doth  also  commonly  make  examples  of  some, 
to  show  that  he  takes  notice  of  their  sin,  ab- 
hors their  way,  and  will  count  with  them  for  it 
at  the  set  time. 

Attentive.  It  is  worthy  of  our  remark  to  take 
notice  how  God,  to  show  his  dislike  of  the  sins 
of  men,  strikes  some  of  them  down  with  a 
blow ;  as  the  breaking  of  Mr.  Badman's  leg, 
for  doubtless  that  was  a  stroke  from  heaven. 

Wiseman,  It  is  worth  our  remark,  indeed. 
It  was  an  open  stroke,  it  fell  upon  him  while 
he  was  in  the  height  of  his  sin  ;  and  it  looks 
much  like  to  that  in  Job :  "  Therefore  he  know- 
eth  their  works,  and  overturneth  them  in  the 
njght,  so  that  they  are  destroyed.  He  striketh 
them  as  wicked  men  in  the  open  sight  of 
others,"  or,  as  the  margin  reads  it,  "in  the 
place  of  beholders."  He  lays  them  with  his 
stroke  in  the  place  of  beholders.  There  was 
Mr.  Badraan  laid ;  his  stroke  was  taken  notice 
of  by  every  one ;  his  broken  leg  was  at  this 
time  the  town  talk.  Mr.  Badman  has  broke 
his  leg,  says  one.  How  did  he  break  it  ?  saya 
another.  As  he  came  home  drunk  from  such 
an  alehouse,  said  a  third.  A  judgment  of  God 
upon  him,  said  a  fourth.  Thus  his  sin,  his 
shame,  and  punishment  are  all  made  conspic- 
uous to  all  that  are  about  him.  I  will  here 
tell  you  another  story  or  two. 

I  have  read  in  Mr.  Clark's  "  Looking-glass 
for  Sinners  "  that  upon  a  time  a  certain  drunken 
fellow  boasted  in  his  cups  that  there  was  neitlier 
heaven  nor  hell ;  also  he  said  he  believed  that 
man  had  no  soul,  and  that,  for  his  own  part, 
he  would  sell  his  soul  to  any  that  would  buy 
it.  Then  did  one  of  his  companions  buy  it  of 
him  for  a  cup  of  wine,  and  presently  the  devJ 


LIFE  AM)    DEATH    OF  .Vfl.  liADMAX. 


541 


in  man's  shape  bought  it  uf  that  man  aj^ain  at 
the  same  price  ;  and  so  in  tlie  presi-nrc  of  them 
sll  laid  liold  on  the  soul-seller  and  carried  him 
away  through  the  air,  so  that  he  wjls  never 
more  heard  of. 

lie  tells  us  also  that  there  was  one  at  Salis- 
bury in  the  midst  of  his  health,  drinking  and 
carousing  in  u  tavern  ;  and  he  drank  a  health 
to  the  ilcvil.  saying  that  if  the  devil  would  not 
come  and  pledge  him  he  would  not  believe 
that  there  wjls  either  (lod  or  devil.  Where- 
upon hio  companions,  stricken  with  fear,  huit- 
teni-d  out  of  the  roonj ;  and  presently  after, 
hearing  a  hideous  noise  and  smelling  a  stinking 
savour,  the  vintner  ran  up  into  h.is  chandier, 
and  coming  in  he  minsed  his  guest,  and  found 
the  window  broken,  the  iron  bar  in  it  bowed 
untl  all  bhKMly,  but  the  man  was  never  heard 
of  afterwanb*. 

Again,  he  tells  us  of  a  bailifT  of  Ileadley, 
who  u]>ou  a  Lord's  tlay,  being  ilrunk  at  ^lel- 
fortl,  got  upon  his  horse  to  ride  through  the 
strcet^s,  saying  that  his  horse  would  carry  him 
to  tlie  devil.  And  presently  his  horse  threw 
him  and  broke  his  neck.  These  things  arc 
worse  than  the  breaking  of  Mr.  lladman's  leg, 
and  should  be  a  caution  to  all  of  his  friends 
that  are  living,  le:«t  they  also  fall  by  their  sin 
into  these  sad  jutlgnu-nts  of  CJod. 

Ikit,  as  I  .snid,  Mr.  liadman  quickly  forgot 
all ;  his  conscience  was  choked  before  his  leg 
was  healed.  And  therefore,  before  he  was 
well  of  the  fruit  of  one  sin,  he  tempts  (.iixl  to 
send  another  judgment  to  seize  upon  him;  and 
so  he  did  ijuickly  after.  For  not  many  months 
after  his  leg  w:is  well  he  had  a  very  dangerous 
lit  of  sickness,  insomuch  that  now  he  U'gau  to 
think  that  he  must  die  in  very  dee<l. 

Attentive.  Well,  and  what  -lid  1.  fliinl  in.l 
do  then? 

W'iitniMn.  He  thought  he  isni-i  ;jm  im  in  ii  ; 
this  I  know,  for  he  couM  not  forbmr  but  .say 
so.  To  my  best  remembrance  he  lay  crying 
out  all  one  night  for  fear,  and  at  times  he  would 
<o  tremble  that  he  would  make  the  very  be*! 
•ihaku  under  him.  But  oh  how  tho  thoughts 
uf  death,  of  hcU-Brc,  and  of  eternal  judgment 
did  ihi^n  ruck  hi«  conscience !  Fear  might  be 
seen  in  his  face  and  in  his  tossings  to  and  fro; 
it  might  also  Ik*  heard  in  his  words  and  be  un- 
den*l<HMl  by  his  heavy  groaius. 

He  would  often  cr>',  I  am  undone,  I  am  un- 
'!"iM'I  irty  vile  life  has  undone  me! 

I  fleniire.  Then  his  former  atheistical  thoughts 
:iiid  principles  were  too  weak  now  to  sufiport 
bin-  from  the  fearx  of  eternal  damnation? 


WUanait.  Ay,  they  were  too  weak  indeed. 
They  may  serve  to  stiHe  conscience  when  a 
man  is  in  the  midst  of  his  iirosiK-rity,  and  to 
harden  the  heart  against  all  goml  counsel  when 
a  man  is  left  of  (.Sod  and  given  up  to  his  repro- 
bate mind.  Hut,  aliLsI  atheistical  thoughts, 
notions,  and  opinions  must  shrink  and  n>elt 
away  when  tJod  sen»ls,  yea,  comes  with  sick- 
ness to  visit  the  soul  of  such  a  sinner  for  his 
sin.  There  was  a  man  dwelt  about  ten  miU^ 
oil"  from  us  that  had  s«i  trainetl  up  himsetf  in 
his  atheistical  notions  that  at  last  he  attcmpied 
to  write  a  book  against  Jesus  Clirist  and 
against  the  divine  authority  of  the  ."Scriptures, 
(llut  I  think  it  was  not  printed.)  Well,  after 
many  days  CJod  struck  him  with  sickness, 
whereof  he  died.  So  being  sick,  and  musing 
upon  his  former  doings,  the  bof)k  that  he  had 
written  came  into  his  mind,  and  with  it  .such  a 
sense  of  his  evil  in  writing  of  it  tluit  it  tore  his 
conscience  as  a  lion  would  tear  a  kid.  He  lay 
therefore  upon  his  deathbe<l  in  .sa<l  ease  and 
much  allliclion  of  conscience;  some  of  my 
friends  al.so  went  to  .sec  him,  and  as  they  were 
in  his  cluunber  one  day  he  luLstily  called  for  a 
pen,  ink,  and  paper,  which  when  it  was  given 
him  he  took  it  and  writ  to  this  purpo.se:  I,  such 
a  one,  in  such  a  town,  must  go  to  hcll-fire  for 
writing  a  book  against  Jesus  Christ  and  against 
the  holy  trcriptures.  And  would  also  have 
leapetl  out  of  the  window  of  his  hoiLse  to  have 
killed  himself,  but  w:us  by  them  prevented  of 
that;  so  he  died  in  his  be<l,  such  a  death  as  it 
was.  It  will  be  well  if  others  take  warning 
by  him. 

AttrtiHif.  This  is  a  reiiuirk:. 

llV..«7;(.i/j.  It  is  jis  true  as  i.  ■  ;  I  had 

it  from  them  that  I  dare  believe,  who  also 
themselves  were  eye  and  ear  witues.ses,  and 
also  that  catehed  him  in  their  arms  and  saved 
him  when  he  would  have  leaped  out  of  his 
chandK'r  window  to  have  <lestroyed  himself. 

Aiirniiif,  Well,  you  have  told  me  what  were 
.Mr.  I  Kidman's  thoughts,  now  l>eing  sick,  of  his 
condition ;  pray  tell  me  also  what  he  then  did 
when  he  was  .sick. 

Wiaeman.  Did!  He  did  many  things  which 
I  am  sure  he  never  tlxiught  i    '  '  ne,  and 

which,  to  be  sure,  were  not  of  his 

wife  and  children. 

In  this  fit  of  sickness  Ids  thoughts  were  quite 
altere<l  alniut  his  wife ;  I  say  his  thoughts,  so 
far  as  could  l>e  judged  by  his  words  and  car* 
riagen  to  her.  For  she  was  his  good  wife,  hit 
g(Mlly  wife,  his  honest  wife,  his  duck  and  dear, 
and  all.     Now  he  told  her  that  she  hail  th« 


542 


BUNYAN'S  COMPLETE  WORKS. 


best  of  it,  she  having  a  good  life  to  stand  by 
her,  while  his  debaucheries  and  ungodly  life 
did  always  stare  him  in  the  face.  Now  he 
told  her  the  counsel  that  she  often  gave  him 
wa-s  good,  though  he  was  so  bad  as  not  to  take 

it. 

"now  lie  would  hear  her  talk  to  him,  and  he 
would  lie  si^irhing  by  her  wliile  she  so  did. 
Now  he  would  bid  her  pray  for  him  that  he 
niijrht  be  delivered  from  hell. 

He  would  also  now  consent  that  some  of  her 
good  ministers  might  come  to  him  to  comfort 
him ;  and  he  would  seem  to  show  them  kind- 
ne>;s  when  they  came,  for  he  would  treat  them 
kindly  with  words  and  hearken  diligently  to 
what  tlu.'y  said,  only  he  did  not  care  that  they 
Bhould  talk  much  of  his  ill-spent  life,  because 
his  conscience  was  clogged  with  that  already  ; 
he  cared  not  now  to  see  his  old  companions, 
the  thought* of  them  were  a  torment  to  him; 
and  he  could  speak  kindly  to  that  child  of  his 
that  took  after  its  mother's  steps,  though  he 
could  not  at  all  abide  it  before. 

He  also  desired  the  prayers  of  good  people 
that  God"  of  his  mercy  would  spare  him  a  little 
longer,  promising  that  if  God  would  but  let 
him  recover  this  once  what  a  new,  what  a  pen- 
itent man  he  would  be  towards  God,  and  what 
a  loving  husband  he  would  be  to  his  wife; 
what  liberty  he  would  give  her;  yea,  how  he 
would  go  with  her  himself  to  hear  her  minis- 
tors,  and  how  tliey  should  go  hand  in  baud  the 
way  to  heaven  together. 

Ailiniirc.  Here  was  a  fine  show  of  things ; 
I'll  warrant  you  his  wife  was  glad  for  this. 

Wiseman.  His  wife !  Ay,  and  a  good  many 
peojile  besides ;  it  was  noised  all  over  the  town 
what  a  great  change  there  was  wrought  upon 
Mr.  I5adman ;  how  sorry  he  was  for  his  sins, 
hnw  he  began  to  love  his  wife,  how  he  desired 
good  men  should  pray  to  God  to  spare  him, 
and  what  promises  he  now  made  to  God  in  his 
KJokncss  that  if  ever  he  should  raise  him  from 
his  sickbed  to  health  again,  what  a  new,  pen- 
itent man  he  M'ould  be  towards  God,  and  what 
a  loving  husband  to  his  good  wife. 

Well,  ministers  prayed  and  good  people  re- 
joiccfl,  thinking  verily  that  they  now  had  got- 
ten a  man  from  the  devil ;  nay,  some  of  the 
weaker  sort  did  not  stick  to  say  that  God  had 
begun  a  work  of  grace  in  his  heart ;  and  his 
wife,  poor  woman !  you  cannot  think  how  apt 
fhe  was  to  believe  it  so;  she  rejoiced  and  she 
hoperl  as  she  would  have  it.  But  alas !  alas ! 
in  little  time  things  all  proved  otherwise. 

After  he  had  kept  his  bed  awiiile  his  distem- 


per began  to  abate  and  he  to  feel  himself  bet 
ter ;  so  he  in  a  little  time  was  so  finely  mended 
that  he  could  walk  about  the  house,  and  also 
obtained  a  very  fine  stomach  to  his  food;  and 
now  did  his  wife  and  her  good  friends  stand 
gaping  to  see  Mr.  Badman  fulfil  his  promise 
of  becoming  new  towards  God  and  loving  to 
his  Avife;  but  the  contrary  only  showed  itself. 
For  as  soon  as  ever  he  had  hopes  of  mending, 
and  found  that  his  strength  began  tfi  renew, 
his  trouble  began  to  go  off  his  heart,  and  lie 
grew  as  great  a  stranger  to  his  frights  and  feara 
as  if  he  had  never  had  them. 

But  verily  I  am  apt  to  thiuk  that  one  reason 
of  his  no  more  regarding  or  remembering  of 
his  sickbed  fears,  and  of  being  no  better  for 
them,  was  some  words  that  the  doctor  that 
supplied  him  with  physic  said  to  him  when  he 
was  mending.  For  as  soon  as  Mr.  Badman 
began  to  mend  the  doctor  comes  and  sits  him 
down  by  him  in  his  house,  and  there  fell  into 
discourse  with  him  about  the  nature  of  his  dis- 
ease ;  and  among  other  things  they  talked  of 
Mr.  Badman's  trouble,  and  how  he  would  cry 
out,  tremble,  and  express  his  fears  of  going  to 
hell  when  his  sickness  lay  pretty  hard  upon 
him.  To  which  the  doctor  replied  that  those 
fears  and  outcries  did  arise  from  the  height  of 
his  distemper,  for  that  disease  was  often  at- 
tended with  lightness  of  the  head,  by  reason 
the  sick  party  could  not  sleep  and  for  that  the 
vapours  disturbed  the  brain.  But  you  see,  sir, 
quoth  he,  that  so  soon  as  you  got  asleej)  and 
betook  yourself  to  rest,  you  quickly  mended 
and  your  head  settled,  and  so  those  frenzies 
left  you. 

And  was  it  so  indeed?  thought  Mr.  Bad- 
man  ;  were  my  troubles  only  the  effect  of  my 
distemper  and  because  ill  vajDours  got  uj)  into 
my  brain?  Then  surely,  since  my  physician 
was  my  saviour,  my  lusts  again  shall  be  my 
god.  So  he  never  minded  religion  more,  but 
betook  himself  again  to  the  world,  his  lusts, 
and  wicked  companions ;  and  there  was  an  end 
of  Mr.  Badman's  conversion. 

Attentive.  I  thought,  as  you  told  me  of  him, 
that  this  would  be  the  result  of  the  whole;  for 
I  discerned  by  your  relating  of  things  that  the 
true  symptoms  of  conversion  were  wanting  in 
him,  and  that  those  that  appeared  to  be  any 
thing  like  them  were  only  such  as  the  repro- 
bate may  have. 

Wiseman.  You  say  right,  for  there  wanted  in 
him,  when  he  was  most  sensible,  a  sense  of  the 
pollution  of  his  nature ;  he  only  had  guilt  for 
his  sinful  actions,  the  which  Caiu.  and  Pha- 


LIFE  ASI>   UKATII   OF  MR.  BM>^fAy. 


543 


raoh,  aid  Saul,  and  Jud:is,  those  reprobates, 
have  had  bffore  liiin. 

Besides,  the  great  things  that  he  desired 
were  to  be  delivered  from  going  to  hell,  (and 
who  would  willingly?)  and  that  his  life  might 
bo  lengthened  in  this  world.  We  find  not  by 
all  that  ho  said  or  diil  that  Jesus  Christ  the 
Saviour  was  desired  by  him,  from  a  sense  of 
his  need  of  his  rightenu-tness  to  elothe  him, 
and  of  his  Spirit  to  sanctify  him. 

His  own  strength  was  whole  in  him ;  he  saw 
nothing  of  the  treachery  of  his  own  heart,  for 
had  he,  he  would  never  have  been  so  free  to 
make  promises  to  (i«h1  of  amendment.  He 
would  rather  have  been  afraid  that  if  he  had 
mendeil  he  should  have  turmtl  with  the  dug 
to  his  vomit,  and  have  beggi'il  prayers  of  saints 
and  assistance  from  heaven  upon  that  account, 
tliat  he  nught  have  been  kept  from  doing  so. 
It  is  true  he  did  beg  prayers  of  good  people, 
and  so  did  Pharoah  of  Moses  and  Aamn,  and 
Sinmn  Magus  of  Simon  Peter. 

His  mintl  also  seemed  to  be  turne<l  t<»  his 
wife  and  child;  but,  alas!  it  was  rather  from 
i-imviction  that  G<»d  had  given  him  concerning 
heir  happy  state  over  his  than  for  that  he  had 
any  true  love  to  the  work  of  God  that  was  in 
them.  True,  some  shows  of  kindness  he 
seenjed  to  have  for  them,  and  so  had  rich 
Divfs  when  ho  was  in  hell  t<i  his  five  brethren 
that  were  yet  in  the  world ;  yea,  he  had  such 
love  as  to  wish  them  in  heaven,  that  they 
might  not  come  thither  to  be  tormentcil. 

Attrnlive.  Sickbetl  repentance  is  seldom  good 
:  >r  any  thing. 

Wi'i'mitn.  Yon  say  true ;  it  is  very  rarely 
grxwl  for  any  thing  iniletHJ.  Death  is  unwcl- 
>me  to  nature;  and  usually  when  sickness 
\m\  death  visit  the  sinner,  the  first  taking  of 
lim  by  the  shoulder,  and  the  second  standing 
at  the  bed-chamber  door  t*»  receive  him,  then 
the  sinner  begins  to  look  aiNtut  him  and  to  l)c- 
think  with  himself,  Tlu*^e  will  have  me  away 
btfore  (J'kI;  and  I  kn<»w  that  my  life  has  not 
l»e<'n  as  it  shouhi;  how  shall  I  do  to  ap|>ear  be- 
fore fto«l?  Or,  if  it  be  more,  the  senxe  of  the 
punishment  of  ainncrM  that  also  is  startling  to 
a  defilwl  conscience,  now  rousrd  by  Death's 
liimltering  at  the  door. 

.\nd   hcDcc  usually  is  sickbed   r 
ainl  the  matter  of  it — to  wit,  t<»  br  ~ 

••II  and  from  death,  and  that  (iml  will  restore 
liicm  again  to  health  till  they  mend,  conclud- 
ing that  it  in  in  their  |>ower  to  mend,  a^  \»  cvi- 
lent  from  their  large  and  lavishing  promiseii 
o  do  it. 


I  have  known  many  that  when  they  have 
been  sick  have  had  large  measures  of  this  kind 
of  repentance,  and  while  it  hits  lasted  the  noise 
and  the  sound  thereof  lias  made  the  town  to 
ring  again.  But,  alas !  how  long  has  it  lasted  ? 
Oftlimes  scarce  so  long  as  the  party  now  sick 
has  beer.  well.  It  has  parsed  away  like  a  mi-*t 
or  a  vapour,  it  has  been  a  thing  of  no  contin- 
uance. lUit  this  ki?id  of  repentance  is  by  (tod 
compared  to  the  howling  of  a  dog :  "  Ami  they 
have  not  cried  unto  me  with  their  heart  when 
they  howlctl  upon  their  beds." 

Atffntivf.  Yet  one  may  sec  by  this  the  de«- 
perateness  of  man's  heart ;  for  what  is  it  but 
desperate  wii-kedness  to  make  pronii-e  to  (}«k1 
of  amendment  if  he  will  but  spare  tin m,  and. 
yet  so  soon  as  they  are  reeoviTe«l,  or  quickly 
after,  fall  to  sin  its  they  did  before,  and  never 
to  regard  their  promise  more? 

Wtxctnan.  It  is  a  sign  of  desperateness  in- 
deed, yea,  of  desperate  madness;  for  surely 
they  must  needs  tliink  that  (to<l  took  n«»tico 
of  their  promise,  that  he  heard  the  wonis  that 
they  s]>ake,  and  that  he  hath  laid  them  up 
against  the  time  to  come,  and  will  then  bring 
out  and  testify  to  their  faces  that  they  flattered 
him  with  their  mouth  and  lied  unto  him  with 
their  tongue  when  they  lay  sick,  to  their  think- 
ing, upon  their  deathbed,  and  promised  him 
that  if  he  would  recover  thera  they  would  re- 
pent and  amend  their  ways.  But  thus,  a.s  I 
have  told  you,  Mr.  Badman  did.  He  made 
great  promises  that  he  would  be  a  new  man, 
that  he  would  leave  his  sins  and  bei-omo  a 
convert,  that  he  would  love,  Ac,  his  go<lly 
wife.  A'c.  Yea,  many  fine  word-*  ha<l  Mr.  Bad- 
man  in  his  sickness,  but  no  gofxl  actions  when 
he  was  well. 

Attrntirr.  And  how  did  his  gootl  wife  take 
it  when  she  saw  that  he  had  no  amendment, 
but  that  he  returned  with  the  dog  to  his  vomit, 
to  his  old  courses  again? 

Wijoiii'iii.  Why.  it  broke  her  heart ;  it  wim  a 
worse  <li-<ap|>ointment  to  her  than  the  client 
that  he  gave  her  in  marriage;  at  lea-*!  she  laid 
it  more  to  heart,  and  could  not  .so  well  grap- 
pie  with  it.  You  must  think  that  she  had 
put  up  many  a  prayer  to  ({»»<!  for  him  before, 
oven  all  the  time  that  he  had  carried  it  no 
to  her;  and  now,  when  •  af- 

1  in  hi-*  sickness,  ami  •*<>  •:  it  he 

might  live  and  mend,  i>oor  woman  I  she 
thought  that  the  time  wa«  r«)me  fur  Ood  t# 
aniiwer  her  pmyem ;  nay.  she  did  not  let  witii 
gladoMB  to  whisper  it  out  amonr^t  her  friends 
that  it  was  so;  but  when  she  saw  henelf  di** 


oU 


BUNYAX'S  COMPLETE   WORKS. 


aiipoinied  by  her  husband  turning  rebel  again, 
she  coukl  not  stand  up  under  it,  but  falls  into 
a  languishing  distemper,  and  in  a  few  weeks 
gave  up  the  ghost. 

Atkntlve.  Pray  how  did  she  die? 
Wiseman.  Die!  She  died  bravely,  full  of 
comfort  of  the  faith  of  her  interest  in  Christ, 
and  by  him  of  the  world  to  come.  She  had 
many  brave  expressions  in  her  sickness,  and 
gave' to  those  tliat  came  to  visit  her  many  signs 
of  her  salvation.  The  thoughts  of  the  grave, 
but  especially  of  her  rising  again,  were  sweet 
thoughts  to  her.  She  would  long  for  death, 
because  she  knew  it  would  be  her  friend.  She 
delivcj-ed  herself  like  to  some  that  were  mak- 
ing ready  to  go  to  meet  their  bridegroom. 
Now,  said'  she,  I  am  going  to  rest  from  my 
.sorrows,  my  tears,  my  mournings  and  com- 
plaints ;  I  have  heretofore  longed  to  be  among 
the  saints,  but  might  by  no  means  be  .suffered 
to  go ;  but  now  I  am  going  (and  no  man  can 
stop  me)  to  the  great  meeting,  "to  the  gen- 
orul  assembly  and  Church  of  the  first-born 
which  arc  written  in  heaven."  There  I  shall 
liavc  my  heart's  desire ;  there  I  shall  worship 
witluuit  temptation  or  other  impediment ;  there 
I  shall  see  the  face  of  my  Jesus,  whom  I  have 
loved,  whom  I  have  served,  and  who  now,  I 
know,  will  save  my  soul.  I  have  prayed  often 
for  my  husband  that  he  might  be  converted, 
but  there  has  been  no  answer  to  God  in  that 
matter.  Are  ray  prayers  lost?  are  they  for- 
gotten? are  they  thrown  over  the  bar?  No; 
they  are  hanged  upon  the  horns  of  the  golden 
altar,  and  I  must  have  the  benefit  of  them  my- 
self that  moment  that  I  shall  enter  into  the 
gates,  in  at  which  the  righteous  nation  that 
keepeth  trutli  shall  enter;  I  say  I  shall  have 
the  benefit  of  them.  I  can  say  as  holy  David ; 
I  say  I  can  say  of  my  husband  as  he  could  of 
his  enemies:  "As  for  me,  when  they  were 
sick  my  clothing  was  of  sackcloth;  I  humbled 
my  soul  with  fasting,  and  my  prayer  returned 
int4i  my  bosom."  My  ])rayers  are  not  lost ;  my 
tf-ars  are  yet  in  God's  bottle;  I  would  have 
had  a  crown  and  glory  for  my  husband,  and 
ff)r  those  of  my  cliildren  that  follow  his  steps, 
but,  so  far  as  I  can  see  yet,  I  must  rest  in  the 
ho|)eof  having  all  myself. 

Affenttre.  Di<l  she  talk  thus  openly? 

Wifcman.  No;  this  she  spake  but  to  one  or 
two  of  her  most  intimate  acquaintance,  who 
wore  permitted  to  come  and  see  her  when  she 
lay  languishing  upon  her  deathbed. 

Attentive.  Well,  but  pray  go  on  in  your  rela- 
tion.   This  is  good ;  I  am  glad  to  hear  it ;  this 


is  a  cordial  to  my  heart  while  we  sit  thus  talk- 
ing under  this  tree. 

Wiseman.  When  she  drew  near  her  end  she 
called  for  her  husband,  and  when  he  was  come 
to  her  she  told  him  that  now  he  and  she  must 
part ;  and  said  she,  God  knows,  and  thou  shalt 
know,  that  I  have  been  a  loving,  faithful  wife 
unto  thee;  my  prayers  have  been  many  foi 
thee;  and  as  for  all  the  abuses  that  I  have  re- 
ceived at  thy  hand,  those  I  freely  and  heartily 
forgive,  and  still  shall  pray  for  thy  conversion, 
even  as  long  as  I  breathe  \n  this  world.  But, 
husband,  I  am  going  thither  where  no  bad 
man  shall  come ;  and  if  thou  dost  not  repent 
and  reform  thou  wilt  never  see  me  more  with 
comfort.  Let  not  my  plain  words  offend  thee ; 
I  am  thy  dying  wife,  and  of  my  faithfulness 
to  thee  would  leave  this  exhortation  with  thee : 
Break  off  thy  sins,  fly  to  God  for  mercy  while 
mercy's  gate  stands  open  ;  remember  that  the 
day  is  coming  when  thou,  though  now  lusty 
and  well,  must  lie  at  the  gates  of  death  as  I  do ; 
and  what  wilt  thou  then  do  if  thou  shalt  be 
found  with  a  naked  soul  to  meet  with  the 
cherubims  with  their  flaming  swords?  Yea, 
what  wilt  thou  then  do  if  death  and  hell  shall 
come  to  visit  thee,  and  thou  in  thy  sins  and 
under  the  curse  of  the  law  ? 

Attentive.  This  was  honest  and  plain.  But 
what  said  Mr.  Badman  to  her  ? 

Wiseman.  He  did  what  he  could  to  divert 
her  talk  by  throwing  in  other  things ;  he  also 
showed  some  kind  of  pity  to  her  now,  and 
would  ask  her  what  she  woiMd  have,  and  with 
various  kinds  of  words  put  her  out  of  her 
talk;  for  when  she  saw  that  she  was  not  re- 
garded she  fetched  a  deep  sigh  and  lay  still. 
So  he  went  down,  and  then  she  called  for  her 
children  and  began  to  talk  to  them.  And  first 
she  spake  to  those  that  were  rude,  and  told 
them  the  danger  of  dying  before  they  had 
grace  in  their  hearts.  She  told  them  also  that 
death  might  be  nearer  than  they  were  aware 
of,  and  bid  them  look  when  they  went  through 
the  churchyard  again  if  there  were  not  little 
graves  there.  And  ah !  children,  said  she, 
will  it  not  be  dreadful  to  you  if  we  only  shall 
meet  at  the  day  of  judgment,  and  then  part 
again  and  never  see  each  other  more?  And 
with  that  she  wept;  the  children ^also  wept. 
So  she  held  on  her  discourse.  Children,  said 
she,  I  am  going  from  you ;  I  am  going  to  Jesus 
Christ,  and  with  him  there  is  neither  sorrow, 
nor  sighing,  nor  pain,  nor  tears,  nor  death. 
Thither  would  I  have  you  go  also,  but  I  can 
neither  carry  you  nor  fetch  you  thither ;  but  if 


LIFE  ASD   DEATH  OF  MR.  B  ADM  AX. 


546 


you  shall  turn  from  your  sins  to  God,  and  shall 
beg  mercy  at  his  hands  by  Jesus  Clirist,  you 
shall  follow  me,  and  shall,  wlien  you  die,  eome 
to  the  place  where  I  am  ^oin^,  that  blessed 
place  of  rest ;  and  then  we  shall  be  for  ever  tt>- 
gether,  beholilin*^  the  face  of  our  Keileemer,  to 
our  mutual  and  -ternal  joy.  So  she  bid  them 
rememlK'r  the  \tordH  of  a  dying  mother  when 
•he  wa«»  cold  in  ihe  grave  and  themselves  were 
hot  in  their  sins,  if  ]>erha[>s  her  w«»rds  mi;rht 
put  a  check  to  their  vice  and  that  they  might 
.'cmember  and  turn  to  (mkI. 

Then  they  all  went  d<rwn  but  her  darling — 
to  wit,  the  cbihl  that  she  had  nwKst  love  for, 
because  it  followeil  her  ways.  Si  she  addressed 
herself  to  that.  Come  to  me,  «iid  she,  my 
sweet  child,  thou  art  the  child  of  my  joy;  I 
have  livetl  to  see  thee  a  servant  of  (io<l;  thou 
shalt  have  eternal  life.  I,  my  sweetheart,  shall 
go  before  atfd  thou  shalt  follow  after,  if  thou 
shalt  hold  the  In-ginning  of  thy  contidence 
steadfast  to  the  end.  When  I  am  p>ne  do  thou 
still  remember  my  wonls;  love  thy  Hible,  fol- 
low my  uiinisters,  deny  unjitHllini-ss,  and  if 
troublesome  times  shall  come  set  an  hijrhcr 
price  ujnm  Christ,  his  word  and  ways,  and  the 
testimony  of  a  go<xl  conscience,  than  upon  all 
the  world  l)esides.  Carry  it  kindly  and  duti- 
fully to  thy  father,  but  choose  none  of  his 
ways.  If  thou  mayi'st  go  to  service,  chooee 
that  rather  than  stay  at  home;  but  then  be 
sure  to  chivjse  a  service  where  thou  mayest  be 
helped  for^vanls  in  the  way  to  heaven ;  and 
that  thou  mayest  have  such  a  service  sju-ak  to 
my  minister;  he  will  help  thee,  if  p'«sible,  to 
such  an  one. 

I  would  have  thee  also,  my  dear  child,  to 
love  thy  brothers  and  sisters,  but  learn  none 
of  their  nau^'hty  tricks:  "  Have  no  fellowship 
with  the  unfruitful  works  of  darkness,  but 
rather  reprove  them."  Thou  ha.st  grace,  they 
haTO  none;  do  thou  therefore  beautify  the 
way  of  fwlvation  In-fore  their  eye«  by  a  go«lly 
life  ami  comfortable  conversation  to  the  rc- 
vtK'e<l  will  of  (iod,  that  thy  brothers  and  sifters 
may  see  and  be  the  more  pleased  with  the  good 
ways  of  the  Lord. 

If  thou  shalt  live  to  marry,  take  heed  of 
being  served  as  I  was — that  is,  of  U^ng  beguil- 
ed with  fair  wonls  and  the  flatteries  of  a  lying 
tongue.  But  first  Iw  sure  of  gi»<lliness,  yea,  as 
sure  as  it  is  possible  for  one  to  Ik*  in  this  world ; 
Inust  not  thine  own  eyes  nor  thine  own  ju<lg- 
ment;  I  mean  as  to  that  jKTson's  godliness 
that  thou  art  invited  to  marry.  Ask  counsel 
of  good  men,  and  do  nothing  therein,  if  be 
M 


lives,  without  my  minister's  advice.  I  have 
also  myself  di-sire<l  him  to  liw.k  after  thee. 
Thus  she  talked  to  her  children  and  >;ave  them 
counsel ;  and  after  she  had  talked  to  this  a 
little  longer  she  kissetl  it  and  bid  it  go  down. 
Well,  in  short,  her  time  drew  on  and  the  day 
that  she  must  die.  So  she  died  with  a  soul 
full  of  grace,  an  heart  full  «(f  comfort,  and  by 
her  death  ende<l  a  life  full  of  trouble.  Her 
husband  made  a  funeral  for  her,  jK-rhaps  be- 
cause he  wiLs  glad  he  was  rid  ot  her ;  but  we 
will  leave  that  to  be  manifest  at  judgment. 

Atlaitive.  This  wcmuin  diinl  well.  And  now, 
we  are  talking  of  the  «lying  of  Christians,  I 
will  tell  you  a  story  of  one  that  iliiil  some 
time  since  in  our  town.  The  man  was  a  godly 
old  I'uritan,  for  so  the  p<Mlly  were  called  in 
time  past.  This  man,  after  a  long  and  godly 
life,  fell  sick  of  the  sickness*  whereof  he  died. 
And  as  he  lay  drawing  on,  the  woman  that 
looked  to  him  thought  she  heard  music,  and 
that  the  sweetest  that  she  ever  heard  in  her 
life,  which  continued  until  he  gave  up  the 
ghost,  teif-  Now  wlion  his  sold  departed  from 
him  tlie  music  seemed  to  withdraw  and  go 
farther  and  farther  olf  from  tlie  house,  and  so 
it  went  until  the  sound  was  quite  gone  out  of 
hearing. 

Winrman.  What  do  you  think  that  miglK  be? 
Attentive.  For  aught  I   kni^w  the  meUKlious 
notes  of  angels  that  were  sent  of  (JikI  to  fetch 
him  tf>  heaven. 

Witirman.  I  cannot  say  but  that  (J«xl  goes 
out  of  his  ordinary  road  with  us  poor  mortals 
sometimes.  I  cannot  sjiy  this  of  this  woman, 
but  yet  she  ha<l  better  music  in  her  heart  than 
sounded  in  this  woman's  car*. 

Attrntivr.  I  believe  so;  but  pray  tell  me,  did 
any  of  her  other  children  hearken  to  her 
wonls,  so  :ls  to  be  bettered  in  their  souls  there- 
by.' 

Wi.'riiuni.  <.)ne  of  them  did,  and  became  a 
ver)'  hojK-ful  young  man,  but  for  the  rest  I  can 
say  nothing. 

Attentire.  And  what  did  Mr.  liadman  do 
after  his  wife  was  dead? 

Wiseman.  Why,  even  oa  he  did  before :  he 
scarce  niourniHl  a  fortnight  for  her,  and  hia 
mourning  then  wa<«,  I  doubt,  more  in  f:b<hion 
than  in  heart. 

Attrntivr.  Would  he  not  somelimcs  talk  of 
his  wife  when  she  was  dead? 

Witrman.  Yes,  when  the  fit  tcMik  him;  and 
could  commend  her  too,  extremely,  saying  she 
was  a  good,  godly,  virtuous  woman.  But  this 
is  not  a  thing  to  be  wondered  at ;  it  b  oonmi^i 


646 


BUNYAS'S  COMPLETE   WORKS. 


with  wicked  men  to  hate  God's  servants  while 
alive  and  to  commend  them  when  they  are 
dead.  So  served  the  Pharisees  the  prophets; 
those  of  the  prophets  that  were  dead  they 
eomniended,  and  those  that  were  alive  they 
condemned. 

Atkntirc.  But  did  not  Mr.  Badman  marry 
again  quickly? 

Whamii.  No,  not  for  a  good  while  after,  so 
villainous,  so  ahominable  did  he  continue  with 
vile  women  for  some  time  after  the  death  of 
his  wife.  Yet  at  last  there  was  one  too  hard 
for  him;  for,  getting  of  him  to  her  upon  a 
time  and  making  of  him  sufficiently  drunk, 
she  wa.s  so  cunning  as  to  get  a  promise  of 
marriage  of  him,  and  so  held  him  to  it  and 
forced  him  to  marry  her.  And  she,  as  the 
saying  is,  was  as  good  as  he  at  all  his  vile  and 
ranting  tricks;  she  had  her  companions  as 
well  as  he  had  his,  and  she  would  meet  them 
too  at  the  tavern  and  alehouse  more  commonly 
than  he  was  aware  of.  She  could  fit  him  also 
with  cursing  and  swearing,  for  she  could  give 
him  oath  for  oath  and  curse  for  curse. 

And  their  railing,  and  cursing,  and  swearing 
ended  not  in  words ;  they  would  fight  and  fly 
at  each  other,  and  that  like  cats  and  dogs. 
But  it  must  be  looked  upon  as  the  hand  and 
judgment  of  God  upon  him  for  his  villainy; 
he  had  an  hoiiCst  woman  before,  bitt  she  would 
not  serve  his  turn,  and  therefore  God  took  her 
away  and  gave  him  one  as  bad  as  himself. 
Thus  that  measure  that  he  meted  to  his  wife 
this  last  did  mete  to  him  again.  And  this  is 
a  punishment  wherewith  sometimes  God  will 
punish  wicked  men.  So  said  Amos  to  Ama- 
ziah :  "  Thy  wife  shall  be  an  harlot  in  the  city." 
With  this  last  wife  Mr.  Badman  lived  a  pretty 
while,  but,  as  I  told  you  before,  in  a  most  sad 
and  hellish  manner.  And  now  he  would  be- 
wail his  first  wife's  death — not  of  love  that  he 
had  to  her  godliness,  for  that  he  could  never 
abide,  but  for  that  she  used  always  to  keep  at 
home,  whereas  this  would  go  abroad;  his  first 
wife  w!vs  also  honest  and  true  to  that  relation, 
but  tins  hist  was  a  vile  woman ;  the  first  woman 
loved  to  keep  things  together,  but  this  last 
woulf!  whirl  tliem  about  as  well  as  he;  the  first 
Would  be  silent  when  he  chid,  and  would  take 
it  patiently  when  he  abused  her,  but  this  would 
give  him  word  for  word,  blow  for  blow,  cur.se 
for  curse;  so  that  now  Mr.  Badman  had  met 
with  his  match.  God  had  a  mind  to  make 
him  see  the  baseness  of  his  own  life  in  the 
wickedness  of  his  wife's.  But  all  would  not 
do  with  Mr.  Badman ;  he  would  be  Mr.  Bad- 


man  still.     This  judgment  did  not  work  anj 
reformation  upon  him,  no,  not  to  God  nor  man. 

Attentive.  Pray  of  what  disease  did  Mr.  Bad- 
man  die?  for  now  I  perceive  we  are  come  up  to 
his  death. 

Wiseman.  I  cannot  so  properly  say  that  he 
died  of  one  disease,  for  there  were  many  that 
had  consented  and  laid  their  heads  together  to 
bring  him  to  this  end.  He  was  dropsical,  he 
was  consumptive,  he  was  surfeited  and  gouty. 
Yet  the  captain  of  all  these  men  of  death  that 
came  against  him  to  take  him  away  was  the 
consumption,  for  it  was  that  that  brought  him 
down  to  the  grave. 

Attentive.  Although  I  will  not  say  but  the 
best  men  may  die  of  a  consumption,  a  dropsy, 
or  a  surfeit,  yea,  that  these  may  meet  upon  a 
man  to  end  him,  yet  I  wdll  say  again  that  many 
times  these  diseases  come  through  a  man's  in- 
ordinate use  of  things.  Much  drinking  brings 
dropsies,  consumptions,  surfeits,  and  many 
other  diseases ;  and  I  doubt  that  Mr.  Badman's 
death  did  come  by  this  abuse  of  himself  in 
the  use  of  lawful  or  unlawful  things.  I 
ground  this  my  sentence  upon  that  report  of 
his  life  that  you  at  large  have  given  me. 

Wiseman.  I  think  verily  that  you  need  not 
call  back  your  sentence ;  for  it  is  thought  that 
by  his  cups  and  his  queans  he  brought  himself 
to  this  his  destruction.  He  was  not  an  old 
man  when  he  died,  nor  was  he  naturally  very 
feeble,  but  strong  and  of  a  healthy  complexion ; 
yet,  as  I  said,  he  mouldered  away,  and  w-ent, 
when  set  a-going,  rotten  to  h.is  grave.  And 
that  which  made  him  foul  in  his  name  and 
fame  was,  that  he  died  with  the  spice  of  the 
foul  disease  uj^on  him — a  man  whose  life  was 
full  of  sin,  and  whose  death  was  without  re- 
pentance. 

Attentive.  These  were  blemishes  sufiicient  to 
make  him  vile  indeed. 

Wiseman.  They  were  so,  and  they  did  do  it. 
No  man  could  speak  well  of  him  when  he  was 
gone.  His  name  rotted  above  ground  as  bis 
carcass  rotted  under.  And  this  is  accordirg 
to  the  saying  of  the  wise  man  :  "  The  memory 
of  the  just  is  blessed,  but  the  name  of  the 
wicked  shall  rot." 

This  text,  in  both  the  parts  of  it,  waj  fai  ■ 
filled  upon  him  and  the  woman  that  he  mar- 
ried first;  for  her  name  still  did  flourish, 
though  she  had  been  dead  almost  seventeen 
years,  but  his  began  to  sink  and  rot  before  he 
had  been  buried  seventeen  days. 

Attentive.  That  man  that  dieth  with  a  life 
full  of  sin  and  with  an  heart  void  of  lepent- 


LIFE  ASD   DEATH  OF  MR.  JiADMAX. 


bV 


auce,  although  he  shouM  die  of  the  mast 
golden  di!<ca.se,  (if  tiiere  were  any  that  mi-^ht 
be  so  called,)  I  warrant  him  his  name  shall 
be  abhorred,  and  that  in  heaven  and  earth. 

IKMfHKi/i.  Ynii  say  true;  and  there(bre  is 
the  name  of  Cain,  Pharaoh,  Saul,  Judas,  and 
the  Pliariseea,  tliou|:;li  dea»l  thousands  of  years 
ago,  an  ort'ensive  in  the  nostrils  of  the  world  as 
if  they  were  but  just  dead. 

Al.fnttre.  I  do  fully  aetjniesee  with  yi>u  in 
this.  Hut,  sir,  sinee  yon  have  ehargeil  him 
with  dying  impenitent,  pray  Irt  me  see  how 
y  )U  will  prove  it.  Not  that  I  altogether  dsabt 
it,  because  you  have  afllrmed  it,  but  yet  I  love 
lo  have  a  proof  of  what  men  suy  in  such 
weighty  matters. 

H'iV//i(f/».  When  I  said  he  died  without  re- 
pcrjtanee,  I  meant  so  far  as  those  that  knew 
him  could  judge  wlien  they  compared  his  life, 
the  wonl,  and  his  death  together. 

Attcutii-t.  Well  said;  they  went  the  right 
way  to  find  out  whether  he  had — that  is,  did 
manifest  that  he  had — repentance  or  no.  Now, 
then,  show  mo  how  they  did  prove  he  had 
none. 

\Vi*eman.  So  I  will ;  and  first,  this  was 
urge<i  to  prove  it:  He  had  not  in  all  the 
time  of  his  sickness  a  sight  and  sense  of  his 
»iiis,  but  was  as  secure  and  as  much  at  quiet 
as  if  he  had  never  sinned  in  all  his  life. 

Atlentivr,  I  must  needs  confess  that  this  is 
a  sign  he  had  none.  For  how  can  a  man  re- 
pent of  that  of  which  he  hath  neither  sight 
nor  sense?  But  it  is  strange  that  he  had 
neither  sight  nor  sense  of  sin  now,  when  he 
had  got  such  a  sight  and  sen.se  of  his  evil 
before;  I  mean  when  he  was  sick  before. 

Wiseman.  He  wius,  as  I  sniil,  as  secure  now 
Its  if  he  had  been  as  sinless  as  an  angel,  though 
all  men  knew  what  a  sinner  he  was,  for  he 
carried  his  sins  in  his  forehead.  His  debauched 
life  was  read  and  known  of  nil  men,  hut  his 
repentance  was  read  and  known  of  no  man, 
for,  ns  I  said,  he  had  none.  And  for  ought  I 
know  the  reiwon  wliy  he  had  no  sense  of  his 
sins  now  was,  because  he  pr<ifile«l  not  by  that 
sense  that  he  had  of  litem  before.  He  liked 
not  to  retain  that  knowlc>dgc  of  God  then  that 
cau<M!d  his  sins  to  come  to  remembrance. 
Therefore  God  gave  him  up  now  to  a  repro- 
:ite  mind,  to  harrlm-sH  and  stupidity  of 
-;'ir't;  and  so  was  that  ."^iripture  fulfilti-d  upon 
him,  "He  hath  blindetl  their  eye»«;"  and 
that,  "  Let  their  eyi-Ji  be  darkened  that  tliey 
may  not  ae«."  Oh  for  a  man  to  live  in  «in, 
and  to  go  ou'  of  the  world  without  rc|>cn*  incc  I 


for  it  is  the  .saddest  judgment  that  can  over- 
take a  man. 

Afffiifivr.  But,  sir,  although  both  you  and  I 
have  consenteil  that  without  a  sight  and  sense 
of  sin  there  can  be  no  rejientance,  yel  that  is 
but  our  bare  say-so;  let  us  therefore  now  feo 
if  by  the  Scrijiture  wo  can  make  it  gf>od. 

Witrman.  That  is  easily  done.  The  lhre« 
thousand  that  were  converte«l  (.Vets  ii.)  re- 
pented not  until  they  had  sight  and  »(ius«  • 
of  their  sins;  Paul  reprnti-d  not  till  ho  had 
si^'lit  and  sense  <»f  his  sins  ;  the  jailer  re|K?nled 
not  till  he  had  sight  and  sense  of  his  sins;  nor 
could  they.  For  of  what  should  a  man  re- 
pent? The  answer  is.  Of  sin.  What  is  it  to 
re|ynt  of  sin?  The  answer  is,  To  be  sorry  for 
it,  to  turn  from  it.  llut  how  can  a  man  b« 
.sorry  for  it  that  has  neither  si;;!^  nor  si-nsc  of 
it?  David  did  not  only  commit  sins,  but 
abode  impenitent  for  them  until  Nathan  the 
prophet  was  sent  from  (Jod  to  give  him  a 
sight  and  sense  of  them;  and  then,  and  not 
till  then,  he  indeed  n-pented  of  them.  .lob, 
in  order  to  his  repentance,  cries  unto  (Jod, 
"Show  me  wherefore  thou  contendest  with 
me."  And  again,  "That  which  I  see  not 
teach  thou  me;  I  have  borne  ch.-istisement; 
I  will  not  oflend  any  more;"  that  is,  not  in 
what  I  know,  for  I  will  repent  of  it;  nor  yet 
in  what  I  know  not  when  thou  shalt  show 
me  it. 

Also  Kphraim's  repentance  was  after  he 
was  turned  to  the  sight  and  sense  of  his  s'ns, 
and  after  he  wius  instructed  about  the  evil  of 
them. 

Altentirr.  These  are  goml  testimonies  of  this 
tnnh,  and  do  prove  indeed  (if  matter  of  fact 
with  which  .Mr.  Baihnan  is  charged  be  true,! 
that  he  did  not  repei\t ;  but  its  he  lived,  so  he 
died  in  his  sin,  for  without  repentance  a  man 
is  sure  to  die  in  his  sin ;  for  they  wMl  lie 
down  in  the  dust  with  him,  ri.se  at  the  judg- 
ment with  him,  hang  about  his  neck  likf 
conls  and  chains  when  he  standeth  at  the  bar 
of  GikI's  tribunal,  and  go  with  him  too  when 
he  go«'S  away  from  the  judgment-seal,  with  a 
"  Depart  from  me,  ye  cursed,  into  everl)u»ting 
fire,  prcpare<i  for  the  devil  and  his  nngels;" 
and  there  shall  fret  and  gnaw  liis  conscience, 
because  they  will  be  t«»  him  a  never-dying 
wonn. 

Witrmnn.  You  say  well  ;  and  I  will  add  a 
worrl  or  two  more  to  what  I  have  said.  Re- 
in" itance,  as  it  is  not  pn)duce<l  nithout  a  sight 
ar.d  senito  of  sin,  no  every  sight  and  aenw  at 
-n  cannot  produce  It;    \   mean   evcrj*  slghi 


548 


and  sense  of  «in  cannot  produce  that  repent- 
ance-that  L.,  repentance  unto  salvation-re- 
pentance never  to  be  repented  of.  For  it  is 
vet  fre^h  before  us  that  Mr.  Badman  had  a 
Light  and  son.e  of  «in  in  that  fit  of  sickness 
that  he  had  before,  but  it  died  without  procur- 
inL'  any  such  godly  fruit,  as  was  manifest  by 
l.ic  s.,  soon  returning  with  the  dog  to  his 
vomit.  Many  people  think  also  that  repent- 
»nu?  stands  in  confession  of  sin  only,  but  they 
are  very  much  mistaken;  for  repentance,  as 
wiu-  said  before,  is  a  being  sorry  for  and  re- 
turning from  transgression  to  God  by  Jesus 
Ohrist.  Now,  if  this  be  true,  that  every  sight 
and  sense  of  sin  will  not  produce  repentance, 
tlien  repentance  cannot  be  produced  there 
where  there  is  no  sight  and  sense  of  sin. 
That  every  sight  and  sense  of  sin  will  not 
produce  repentance— to  wit,  the  godly  re- 
pentance that  we  are  speaking  of— is  manifest 
in  Cain,  Pharaoh,  Saul,  and  Judas,  who  all 
of  them  had  great  sense  of  sin,  but  none  of 
'.hem  repentance  unto  life. 

Now  I  do  conclude  that  Mr.  Badmau  did  die 
impenitent,  and  so  a  death  most  miserable. 

Attentive.  But  pray  now,  before  we  conclude 
our  discourse  of  Mr.  Badman,  give  me  another 
proof  of  his  dying  in  his  sins. 

Wiseman.  Another  proof  is  this :  he  did  not 
desire  a  sight  and  sense  of  his  sins,  that  he 
might  have  repentance  for  them.  Did  I  say 
he  did  not  de-sirc  it?  I  will  add,  he  greatly 
desired  to  remain  in  his  security ;  and  that  I 
shall  jirove  by  what  follows:  First,  he  could 
not  endure  that  any  man  now  should  talk  to 
him  of  his  sinful  life,  and  yet  that  was  the  way 
to  beget  a  sight  and  sense  of  sin,  and  so  of  re- 
pentance from  it,  in  his  soul;  but  I  say  he 
c«juld  not  endure  such  discourse.  Those  men 
lliat  did  offer  to  talk  unto  him  of  his  ill-spent 
life,  they  were  as  little  welcome  to  him  in  the 
time  of  his  last  sickne.-fs  as  was  Elijah  when 
he  went  to  meet  with  Ahab  as  he  went  down  to 
take  possession  of  Naboth's  vineyard.  "  Hast 
thou  found  me,''  said  Ahab,  "  0  mine  enemy?" 
Mo  would  Mr.  Badman  say  in  his  heart  too, 
:ind  of  ihosi-  that  thus  did  come  to  him,  though 
indeed  they  came  even  of  love  to  convince 
him  of  his  evil  life,  that  he  might  have  repent- 
ance thereof  and  have  obtained  mercy. 

Attentive.  Did  good  men  then  go  to  see  him 
in  his  last  sickness? 

Wi.'rmmi.  Yes;  those  that  were  his  first 
wife's  acquaintance,  they  went  to  see  him,  and 
lo  talk  with  him  and  to  pray  with  him,  if 


BUNYAN'S  COMPLETE   WORKS. 

perhaps  he  might  now,  at  last,  bethink  hiji- 


self  and  cry  to  God  for  mercy. 

Attentive.  They  did  well  to  try  now  at  last  if 
they  could  save  his  soul  from  hell ;  but  pray 
how  can  you  tell  that  he  did  not  care  for  the 
company  of  such? 

Wiseman.  Because  of  the  differing  carriage 
that  he  had  towards  them  from  what  he  had 
when  his  old  carnal  companions  came  to  see 
him;  Avhen  his  old  companions  came  to  see  him 
he  would  stir  up  himself  as  much  as  he  could, 
both  by  words  and  looks,  to  signify  they  were 
welcome  to  him ;  he  would  also  talk  with  them 
freely,  and  look  pleasantly  upon  them,  though 
the  talk  of  such  could  be  none  other  but  such 
as  David  said  carnal  men  would  off'er  to  him 
when  they  came  to  visit  him  in  his  sickness : 
"  If  he  comes  to  see  me,"  says  he,  "  he  speak- 
eth  vanity,  his  heart  gathereth  iniquity  to  it- 
self." But  these  kinds  of  talks,  I  say,  Mr.  Bad- 
man  better  brooked  than  he  did  the  company 
of  better  men. 

But  I  will  more  particularly  give  you  a  cha- 
racter of  his  carriage  to  good  men  and  good 
talk  when  they  came  to  see  him : 

1.  When  they  were  come  he  would  seem  to 
fail  in  his  spirits  at  the  sight  of  them. 

2.  He  would  not  care  to  answer  them  to  any 
of  those  questions  that  they  would  at  times  put 
to  him  to  feel  what  sense  he  had  of  sin,  death, 
hell,  and  judgment,  but  would  either  say  noth- 
ing or  answer  them  by  way  of  evasion,  or  else 
be  telling  of  them  he  w^as  so  weak  and  spent 
that  he  could  not  speak  much. 

3.  He  would  never  show  forwardness  to  speak 
or  to  talk  with  them,  but  was  glad  when  they 
held  their  tongues.  He  would  ask  them  no 
questions  about  his  state  and  another  world,  or 
how  he  should  escape  that  damnation  that  he 
had  deserved. 

4.  Pie  had  got  a  haunt  at  last  to  bid  his  wife 
and  keeper,  when  these  good  people  attempted 
to  come  and  see  him,  to  tell  them  that  he  was 
asleep  or  inclining  to  sleep,  or  so  weak  for  want 
thereof  that  he  could  not  abide  any  noise. 
And  so  they  would  serve  them,  time  aftei  .ime, 
till  at  last  they  were  discouraged  from  coming 
to  see  him  any  more. 

5.  He  was  so  hardened  now,  in  this  time  of 
his  sickness,  that  he  would  talk,  when  his  com- 
panions came  unto  him,  to  the  disparagement 
of  those  good  men  (and  of  their  good  doctrine 
too)  that  of  love  did  come  to  see  him  and  that 
did  labour  to  convert  him. 

6.  When  these  good  men  went  away  from 


LIFE  ASD  DEATH  OF  MR.  B  ADM  AS. 


549 


him  he  woiilfl  never  say,  Pray,  when  will  you 
oe  pleased  to  come  again,  fur  I  have  a  doj^ire 
for  more  of  your  company  and  to  hoar  more 
of  your  good  instruction?  No,  not  a  word  of 
tliat,  but  wlien  they  were  going  would  scarce 
bid  tlu'in  drink,  or  say,  Thank  you  for  your 
good  company  and  good  instruction. 

7.  Hid  talk  in  hitt  sicknciu  with  his  com- 
panions would  be  of  the  world,  as  trades, 
houses,  lan(U,  great  men,  great  titles,  great 
places,  outward  pros|K*rity  or  outward  atlver- 
Hity,  »»r  Borne  such  carnal  thing. 

lly  all  which  I  conduile  that  he  did  not  de- 
Kire  a  sense  and  sight  of  his  sin,  tliat  he  miglit 
repent  and  be  saved. 

Attentive.  It  must  needs  be  so  as  you  say  if 
tlu-se  things  be  true  that  you  have  iLsserted  of 
him.  And  I  do  the  rather  believe  them  be- 
cause I  think  you  dare  not  tell  a  lie  «»f  fhe 
.!,ad. 

WiMrmun.  I  wjis  one  of  them  that  went  to 
him,  and  that  beheld  his  carriage  and  nuinner 
;»f  way,  and  this  is  a  true  relation  of  it  that  I 
have  given  you. 

Attentive.  I  am  satisfied;    but  pray,   if  you 
in,  show  me  now  by  the  word  what  sentence 
( iod  doth  pass  upon  such  men. 

Wiienuin.  Why,  the  man  that  is  thus  averse 
to  repentance,  that  desires  not  to  hear  of  his 
sins  that  he  might  repent  and  be  sjive<i,  is  .>uiid 
to  be  a  man  that  saith  unto(fo<l,  "  Depart  from 
me,  f'lr  I  (K*sire  not  the  knowledge  of  thy 
ways."  He  is  a  man  that  says  in  his  heart  and 
with  his  actions,  "I  have  loveil  strangers," 
(sins,)  "and  after  them  I  will  go."  He  is  a 
man  that  shuts  his  cycM,  sto]Ki  his  ears,  and 
that  tunieth  his  spirit  against  (Jod.  Yea,  he 
is  the  man  that  is  at  enmity  with  Gtxl,  and  that 
abhors  him  with  his  soul. 

Attentive.  What  other  sign  can  you  give  that 
Mr.  Iliidman  die«i  without  reiK-ntancc? 

WiMnnnn.  Why,  he  never  did  heartily  cr}'  to 
3od  for  mercy  all  the  time  of  his  aflliction. 
True,  when  sinking  fits,  stitches,  or  pains  took 
hold  u|Min  him,  then  he  wouM  say,  as  other 
carnal  men  use^l  to  do.  Lord  help  me!  I/ord 
strengthen  me !  Lonl  deliver  me  I  and  the 
like;  but  to  cry  to  Ctod  for  mercy,  that  he  did 
not,  bu!  lay,  as  I  hinted  before,  as  if  he  never 
liad  sinned. 

I  .  That  is  another  bad  sign  imlrnl, 

r.»  i\f¥\  for  mercy  is  one  of  the  first 
•igns  of  I'  ■  When  I'aul   lay  repent- 

ing of  his  i  his  bed  the  Holy  (Jhrwt 

raid  of  him,  "  lt<<hold,  he  prays."  Hut  he  that 
hath  not  the  first  signs  of  repentance,  it  is  a 


sign  that  he  hath  none  other,  and  so  indeed 
none  at  all.  I  do  not  say  but  there  may  be 
crying  where  there  may  be  no  sign  of  repent- 
ance: "  They  cried,"  says  David,  "  to  the  Lord, 
but  he  answered  them  not ;"  but  that  he  would 
have  done  if  their  cry  had  been  the  fruit  of 
repentance.  Hut,  I  say,  if  men  may  cry  and 
yet  have  no  repentance,  be  sure  they  have 
none  that  cry  not  at  all.  It,  is  said  in  Job, 
"They  cry  not  when  he  biiuleth  them  ;"  that 
is,  because  they  have  no  repeiitaiuv;  no  re- 
pentance, no  cries  ;  false  repentance,  false  cries; 
Irue  repentance,  true  cries. 

Wiseman.  I  know  that  it  is  as  iiii|><niAible  for 
a  man  to  forbear  crying  that  huth  repentance 
an  it  is  for  a  man  to  forbear  groaning  that  feel- 
Cth  deadly  pain.  He  that  looketh  into  the 
book  of  I'saliiis  (where  repentance  is  set  forth, 
even  in  its  true  and  proper  ellects)  shall  there 
find  that  crying,  strong  crying,  hearty  crying, 
great  crying,  and  inci-s-sjint  crying  hath  been 
the  fruits  of  repentance,  but  none  <»f  this  had 
this  Mr.  nadinan  ;  therefore  he  died  in  his  sins. 

That  crying  is  an  inseparable  effect  of  re- 
pentance is  seen  in  these  Scriptures:  "Have 
mercy  upon  me,  O  (io<l ;  according  to  the  mul- 
titude of  thy  tender  mereii-s  blot  out  my  tnins- 
gressions.  O  Lord,  rebuke  me  not  in  thine 
anger,  neither  chasten  me  in  thy  hot  displeas- 
ure. Have  mercy  upon  me,  O  Lord,  for  I  am 
weak ;  O  Ix)rd,  heal  me,  for  my  bones  are 
vexe<l.  My  soul  is  also  vexed,  but  thou,  O 
Ix)rd,  how  long?  Return,  ()  Lord,  deliver 
my  soul ;  oh  save  me  for  thy  mercies*  .sake.  O 
Lord,  rebuke  me  not  in  thy  wrath,  neither 
chasten  me  in  thy  hot  displeasure;  for  thine 
arrows  stick  fast  in  me,  an<l  thine  hand  press- 
etli  me  sore.  There  is  no  sourulness  in  my 
flesh,  because  of  thine  anger;  neither  is  there 
any  rest  in  my  bones,  lH>caiise  of  my  sin.  For 
mine  ini(|uities  are  gone  over  mine  head ;  aa 
an  heavy  bunlen  they  are  to«i  heavy  for  me. 
My  wounds  stink  and  are  corrupt,  because  of 
my  foolishness.  I  am  troubled,  I  i.m  lM)We<J 
ilown  greatly,  I  go  mourning  all  the  day  long 
My  loins  are  fille<l  with  a  loathH4»me  disease, 
and  there  is  no  soundnesj*  in  my  tle^h.  I  am 
feeble  and  sore  broken  ;  I  have  roanil  by  renflon 
of  the  dimjuietnew  of  my  heart." 

I  might  give  you  a  great  numl>er  nn>rc  of 
the  holy  sayings  of  goixl  men,  whereby  thrjr 
expniMt  how  they  wen\  what  ih'-y  felt,  and 
whether  they  crii>*l  or  no  when  r  way 

wrought  in  them.     Alas,  alas  I  r  \-<m^\- 

blc  for  a  man,  when  the  pongn  of  gui'l  are 
upon  him,  to  forlx^nr  praying  an  it  is  for  a 


550 


BUy VAN'S  COMPLETE   WORKS. 


WMiuan  when  pangs  of  travail  are  upon  her  to 
forbear  crying.  If  all  the  world  should  tell 
me  tliat  such  a  man  hath  repentance,  yet  if  he 
U  not  a  praying  man  I  should  not  be  persuaded 
t<j  believe  it. 

Attentne.  I  know  no  reason  why  you  should, 
for  there  is  nothing  can  demonstrate  that  such 
a  man  liath  it.  But  pray,  sir,  what  other  sign 
have  you  by  \hich  you  can  prove  that  Mr. 
Dadnian  died  in  his  sins,  and  so  in  a  state  of 
damnation? 

WUt-mmi.  I  have  this  to  prove  it :  Those  who 
were  his  old  sinful  companions  in  the  time  of 
Ills  jiealth  were  those  whose  company  and 
carnal  talk  he  most  delighted  in  in  the  time 
^)i  his  sickness.  I  did  occasionally  hint  of  this 
before,  but  now  I  make  it  an  argument  of  his 
want  of  grace ;  for  where  there  is  indeed  a  work 
of  grace  in  the  heart,  that  work  doth  not  only 
change  the  heart,  thoughts,  and  desires,  but 
the  conversation  also;  yea,  conversation  and 
company  too.  When  Paul  had  a  work  of 
gr:icc'  in  his  soul  he  essayed  to  join  himself  to 
llie  disciples.  He  was  for  his  old  companions 
in  their  abominations  no  longer;  he  was  now 
a  disciple,  and  was  for  the  company  of  disci- 
pies  ;  '■  .Vnd  he  was  with  them  coming  in  and 
going  out  of  Jerusalem." 

AUenlive.  I  thought  something  when  I  heard 
you  make  mention  of  it  before.  Thought  I, 
Tins  is  a  shrewd  sign  that  he  had  not  grace  in 
hi»  heart.  Birds  of  a  feather,  thought  I,  will 
flock  together.  If  this  man  was  one  of  God's 
children  he  would  herd  with  God's  children, 
his  delight  would  be  with  and  in  the  company 
of  God's  children;  as  David  said:  "I  am  a 
companion  of  all  them  that  fear  thee  and  of 
tlicm  that  keep  thy  precepts." 

Wisemnn.  You  say  well,  for  what  fellowship 
hath  lie  that  believetli  with  an  infidel?  And 
although  it  be  true  that  all  that  join  to  the 
godly  are  not  godly,  yet  they  that  shall  in- 
wardly choose  the  company  of  the  ungodly  and 
open  ppffano,  rather  than  the  company  of  the 
g«Klly,  :is  Mr.  Badman  did,  surely  are  not  godly 
men,  but  pn.fane.  He  was,  as  I  told  you,  out 
of  his  elenjcnt  when  good  men  did  come  to 
visit  \\\a\,  but  then  he  was  where  he  would  be 
when  he  had  his  vain  companions  about  him. 
Aiaa!  grace,  as  I  said,  altereth  all,  heart,  life, 
romi)any,  and  all ;  for  by  it  tjie  heart  of  man  is 
made  new,  ami  a  new  heart  and  a  new  man 
niu>t  have  objects  of  delight  that  are  new  and 
like  him.self :  "Old  things  are  passed  away :" 
Why?  "For  all  things  are  become  new." 
Now,  if  all  things  are  become  new— to  wit, 


heart,  mind,  thoughts,  desires,  and  delights- 
it  foUoweth,  by  consequence,  that  the  com- 
pany must  be  answerable ;  hence  it  is  said 
that  "  they  that  believe  were  together ;"  that 
"they  went  to  their  own  company;"  that 
"  they  were  added  to  the  Church  ;"  that  "  they 
were  of  one  heart  and  of  one  soul ;"  and  the 
lilce.  Now,  if  it  be  objected  that  Mr.  Badman 
was  sick,  and  so  could  not  go  to  the  godly,  yet 
he  had  a  tongue  in  his  head,  and  could  had 
he  had  an  heart,  have  spoken  to  some  to  call 
or  send  for  the  godly  to  come  to  him.  Yea, 
he  would  have  done  so ;  yea,  the  company  of 
all  others,  especially  his  fellow-sinners,  would, 
even  in  every  appearance  of  them  before  him, 
have  been  a  burden  and  a  grief  unto  him.  His 
heart  and  affection  standing  bent  to  good,  good 
companions  would  have  suited  him  best.  But 
his  companions  were  liis  old  associates :  his 
delight  was  in  them  ;  therefore  his  heart  and 
soul  were  yet  ungodly. 

Attentive.  Pray,  how  was  he  when  he  drew 
near  his  end,  for  I  perceive  that  what  you  say 
of  him  now  hath  reference  to  him  and  to  his 
actions  at  the  beginning  of  his  sickness?  Then 
he  could  endure  company  and  much  talk  ;  be- 
sides, perhaps  then  he  thought  he  should  re- 
cover, and  not  die,  as  afterwards  he  had  cause 
to  think  when  be  was  quite  wasted  with  pining 
sickness,  when  he  was  at  the  grave's  mouth. 
But  how  was  he,  I  say,  when  he  was  (a-s  we 
say)  wnthin  a  step  of  death  ?  when  he  saw  and 
knew,  and  could  not  but  know,  that  shortly  he 
must  die  and  appear  before  the  judgment  of 
God? 

Wiseman.  ^\niy,  there  was  not  any  other  al- 
teration in  him  than  what  was  made  by  his 
disease  upon  his  body.  Sickness,  you  know, 
will  alter  the  body;  also  pains  and  stitches 
will  make  men  groan ;  but  for  his  mind,  he  had 
no  alteration  there;  his  mind  was  the  same, 
his  heart  was  the  same ;  he  was  the  selfsame 
Mr.  Badman  still,  net  only  in  name,  but  con- 
ditions, and  that  to  the  very  day  of  his  death  ; 
yea,  so  far  as  could  be  gathered,  to  the  very 
moment  in  which  he  died. 

Attentive.  Pray,  how  was  he  in  his  death? 
Was  death  strong  upon  him?  or  did  he  die 
with  ease,  quietly? 

Wiseman.  As  quietly  as  a  lamb.  There 
seemed  not  to  be  in  it,  to  standers-by,  so  much 
as  a  strong  struggle  of  nature ;  and  as  for  his 
mind,  it  seemed  to  be  wholly  at  quiet.  But 
pray,  why  do  you  ask  me  this  question  ? 

Attentive.  Not  for  my  .Dwn  sake,  but  for 
othei*s.     For  there  is  such  an  opinion  as  this 


LIFE  ASD   DEATH  OF  MR.  BADMAX. 


551 


among  the  ignorant:  that  if  a  man  dii-s,  as 
they  call  it,  like  a  lamb — that  is,  quietly,  and 
without  that  c<)ii:*ternatioii  of  mind  that  oiIkt:* 
show  in  thi-ir  death— they  conclude,  and  that  | 
beyond  all  doubt,  that  such  a  one  is  gone  to  | 
heaven,  and  i-*  eertaiidy  t-scaped  the  wrath  to 
;ome. 

\\'i«t'iiiiiii.  There  is  no  judgment  to  be  made 
bv  a  quiet  death  of  the  eteriud  state  of  him 
that  soilieth.  Suppose  one  num  should  die 
juietly,  another  >hould  die  suddenly,  and  a 
tliird  should  die  under  great  consternation  ol' 
-pirit ;  no  nuin  can  judge  of  their  eternal  con- 
dition l»y  the  nmnner  of  any  of  thi>se  kinds  of 
death".  He  that  dii>s  quietly,  suddenly,  or 
umler  consternation  of  spirit  may  go  to  heaven 
or  nniy  go  to  hell :  no  man  cjin  tell  whither  a 
man  goi-.s  by  any  such  manner  of  death.  The 
judgment,  therefore,  that  we  make  of  the  eter- 
nal condition  of  num  must  be  gathereil  from 
another  consideration — to  wit,  Diil  the  num 
lie  in  his  sins?  Did  he  die  in  unbelief?  Did 
lie  «lie  before  he  wius  born  again?  Then  he  is 
gone  to  the  devil  aiul  hell,  though  he  died 
never  so  cpiirtly.  .\gain,  Was  the  man  a  good 
man?  Ilatl  he  faith  and  holiness?  Wius  he  a 
lover  unil  a  worshipper  of  (i(mI  by  Christ,  ac- 
cording to  his  word?  Then  he  is  gone  to  tJod 
and  heayen,  how  suthlenly  or  in  what  conster- 
nation of  minti  soever  he  died.  lUit  Mr.  B:id- 
inan  w:ls  naui;hty,  his  life  was  evil,  his  ways 
were  evil,  evil  to  his  end ;  therefore  he  went  to 
hell  and  to  the  devil,  h<»w  (juietly  soever  he 
dietl. 

Indeed  there  is  in  .some  ciLsos  a  judgment  t(» 
be  nuide  of  a  man's  eternal  condition  by  the 
manner  of  the  «leath  he  dieth.  A.s  supptwe 
now  a  man  shouM  murder  him.self  or  live  a 
wicked  life,  and  after  that  die  in  utter  di-spair; 
thi>:«e  men,  without  doubt,  do  both  of  tlu-ni  go 
to  hell.  Ami  Iktc  I  will  take  *H:ciLsion  to 
f*|>eak  of  two  of  Mr.  Uudman's  brethren,  (for 
you  know  I  told  you  before  that  he  hud 
brethren,)  and  of  the  manner  of  their  death. 
One  of  them  kilU^l  himself,  and  the  other, 
al'tei  a  wicked  life,  dit-d  in  utter  despair.  Now 
I  should  not  be  afniid  to  conclude  of  ImUIi 
the^c  that  they  went  by  and  through  their 
death  to  hell. 

AUenticr.  Tray  tell  mc  concerning  the  firwt, 
how  he  niaiie  away  with  him.self? 

Wis^imtn.  Why,  he  t<Mik  a  knife  and  cut  liiH 
own  throat,  ami  immiilialely  gave  up  the  gh<>^t 
and  die<i.  Now,  what  can  we  jmlge  of  su<-h  a 
man's  condition,  since  thci^'riptureHaith,"No 
munlcrer  hath   eternal   life,"  «.Vc.,  but   that   it 


must  be  concluded  that  such  a  one  is  gone  to 
hell?  He  wa-s  a  murderer,  a  self-murderer, 
and  he  is  the  worst  murtU-rer,  ono  that  »lays  his 
own  b<Hly  and  soul;  nor  do  we  find  mention 
nuule  of  any  but  cursed  ones  that  do  such  kind 
of  deeds;  I  say  no  mention  made  in  holy  writ 
of  any  othf>-  I-m'  -ueh  that  nuird-"-  iI'-m!- 
selves. 

And  this  1-  a  -"ii,- judgment  of  ii>"\  ii]i«in 
men,  when  (mmI  .nhall,  for  the  sins  of  such,  give 
them  up  to  be  their  own  exeeutioneis,  r  rather 
to  execute  his  judgnu-nt  and  anger  U|>on  them- 
selves. And  let  me  earticntly  give  this  caution 
to  sinners:  Take  heeil,  sirn,  break  otl'your  Hina, 
lest  God  serve  you  as  he  served  .Mr.  lUidnian'a 
brother — that  is,  h-st  he  give  you  up  to  be  your 
own  murderei-s. 

Allvnlivf.  This  is  a  tln-adful  story,  and  I 
would  to  Ctod  that  it  might  be  a  warning  to 
othei-s  to  instruct  them  to  fear  before  (.i<kI,  and 
pray  li-st  he  givcs'them  up  t<»  do  as  he  hath 
done.  For  surely  .self-nuirderers  cannot  go  to 
heaven;  and  therefore,  as  you  have  saiil,  he 
that  dieth  by  his  own  hands  is  eertaiidy  gone 
to  hell,  lint  speak  a  word  or  two  of  the  other 
man  you  mentioned. 

Witeman.  What!  of  a  wickitl  man  dying  ii» 
despair? 

Attentive.  Yes,  of  a  wicked  man  dying  id 
de:*pair. 

Wiixmau.  Well,  then:  This  .Mr.  Hadman's 
other  brother  w:is  a  very  wieketl  man,  Inith  in 
heart  and  life;  I  say  in  heart,  beeunse  he  wa.*4 
so  in  life,  nor  could  anything  reclaim  him, 
neither  )J(mk1  men,  good  lMM>ks,  gooil  exampUw, 
nor  Goil's  judgments.  Well,  after  he  ha<l  lived 
a  great  while  in  his  sins  (iod  smote  him  with 
a  sicknesi*  of  which  he  ditMl.  Now  in  his  sick- 
ness his  conscience  began  to  be  awakened,  and 
he  began  to  roar  out  of  his  ill-spent  life,  in.so- 
niuch  that  the  town  began  to  ring  of  him. 
Now,  when  it  was  noiitetl  about  numy  of  liiM 
neighbours  came  to  see  him  and  to  read  by 
him,  as  is  the  common  way  with  some  ;  but  all 
that  they  couhl  ilo  could  not  abate  his  terror, 
but  he  would  ^tif  lie  in  his  U-d  gna'tliiie.;  <>f 
his  teeth  and  wringing  of  his  wri.nt.-,  eonrlud- 
iiig  U|>on  the  damnation  of  his  aouI;  and  ia 
that  horror  and  dcMpair  he  die<l,  not  calliiif; 
u|M>n  (fod,  but  distrusting  in  his  mercy  und 
blaspheming  of  his  name. 

teiT'  Attrutit'-.  This   brings   to   my   mind   a 
I   man  that  a  friend  of  mine   t  I! 

had  l)cen  a  wicked  liver ;  «m»wi 
die  be  fell  into  despair,  and  having  amcluded 
that  God  had  no  merry  fitr  him,  he  wddraned 


652 


BUNTAN'S  COMPLETE  WORKS. 


Himself  to  the  devil  for  favour,  saying,  Good 
devil,  be  good  unto  me. 

Wiieman.  This  is  almost  like  Saul,  who 
being  forsaken  of  God  went  to  the  witch  of 
Endor,  and  so  to  the  devil,  for  help.  But, 
ala« !  should  I  set  myself  to  collect  these 
dreadful  stories  it  would  be  easy  in  little  time 
to  prwnt  you  with  hundreds  of  them.  But  I 
will  conclude  as  I  began :  they  that  are  their 
own  murderers,  or  that  die  in  despair  after 
they  have  lived  a  life  of  wickedness,  do  surely 
go  to  hell. 

And  here  I  would  put  in  a  caution :  Every 
one  that  dicth  under  consternation  of  spirit — 
that  is,  under  amazement  and  great  fear— do 
not  therefore  die  in  despair,  for  a  good  man 
may  have  this  for  his  bands  in  his  death,  and 
yet  go  to  heaven  and  glory.  J'or,  as  I  said 
before,  he  that  is  a  good  man,  a  man  that  hath 
faith  and  holiness,  a  lover  and  worshipper  of 
God  by  Christ  according  t6  his  word,  may  die 
in  consternation  of  spirit;  for  Satan  will  not 
be  wanting  to  assault  good  men  upon  their 
deathbed,  but  tiiey  are  secured  by  the  word 
and  power  of  God ;  yea,  and  are  also  helped, 
though  with  much  agony  of  spirit,  to  exer- 
cise themselves  in  faith  and  prayer,  the  which 
he  that  dieth  in  despair  can  by  no  means 
do.  But  let  us  return  to  Mr.  Badman,  and 
enter  into  furtaer  discourse  of  the  manner  of 
his  death. 

Attentive.  I  think  you  and  I  are  both  of  a 
mind,  for  just  now  I  was  thinking  to  call  you 
back  to  him  also.  And  pray,  now,  since  it  is 
your  own  motion  to  return  again  to  him,  let 
u»  discourse  a  little  more  of  his  quiet  and  still 
death. 

Wiseman.  With  all  my  heart.  You  know 
we  were  speaking  before  of  the  manner  of 
Mr.  Hadman's  death,  how  that  he  died  still 
and  quietly,  upon  which  you  made  observa- 
tion that  the  common  people  concluded  that 
if  a  man  dies  quietly,  and,  as  they  call  it,  like 
a  lamb,  he  is  certainly  gone  to  heaven,  when, 
alius!  if  a  wicked  man  dies  quietly,  if  a  man 
that  hits  all  his  days  lived  in  notorious  sin 
liieth  (juielly,  his  quiet  dying  is  so  far  off  from 
being  a  sign  of  his  being  saved  that  it  is 
an  uncontrollable  proof  of  his  damnation. 
Thia  was  Mr,  Badman's  case ;  he  lived  wick- 
edly even  to  the  last,  and  then  went  quietly 
out.  of  the  world;  therefore  Mr.  Badman  is 
Kone  to  hell. 

AtUiitive.  Well,  but  since  you  are  upon  it, 
and  !xho  so  confident  in  it — to  wit,  that  a 
■uui  that  lives  a  wicked  life  till  he  dies,  and 


then  dies  quietly,  is  gone  to  hell— let  me  see 
what  show  of  proof  you  have  for  this  your 
opinion  ? 

Wiseman.  My  first  argument  is  drawn  from 
the  necessity  of  repentance.  No  man  can  be 
saved  except  he  repents,  nor  can  he  repent 
that  sees  not,  that  knows  not,  that  he  is  a  sin- 
ner ;  and  he  that  knows  himself  to  be  a  sinner 
will,  I  warrant  him,  be  molested  for  the  time 
by  that  knowledge.  This,  as  it  is  testified  by 
all  the  Scriptures,  so  it  is  testified  by  Christian 
experience.  He  that  knows  himself  to  be  a 
sinner  is  molested,  especially  if  that  know- 
ledge comes  not  to  him  until  he  is  cast  upon 
his  deathbed— molested,  I  say,  before  he  can 
die  quietly;  yea,  he  is  molested,  dejected,  and 
cast  down ;  he  is  also  made  to  cry  out,  to  hun- 
ger and  thirst  after  mercy  by  Christ ;  and  if  at 
all  he  shall  indeed  come  to  die  quietly — I  mean 
with  that  quietness  that  is  begotten  by  faith 
and  hope  in  God's  mercy  (to  the  which  Mr. 
Badman  and  his  brethren  were  utter  stran- 
gers)— his  quietness  is  distinguished,  by  all 
judicious  observers,  by  what  went  before  it, 
by  what  it  flows  from,  and  also  by  what  is  the 
fruit  thereof. 

I  must  confess  I  am  no  admirer  of  sickbed 
repentance,  for  I  think  verily  it  is  seldom  good 
for  any  thing;  but  I  say,  he  that  hath  lived 
in  sin  and  profaneness  all  his  days,  as  Mr. 
Badman  did,  and  yet  shall  die  quietly — that 
is,  without  repentance  steps  in  betwixt  his 
life  and  death — ne  is  assuredly  gone  to  hell, 
and  is  damned. 

Attentive.  This  does  look  like  an  argument 
indeed ;  for  repentance  must  come  or  else  we 
must  go  to  hell-fire ;  and  if  a  lewd  liver  shall 
(I  mean  that  so  continues  till  the  day  of  his 
death)  yet  go  out  of  the  world  quietly,  it  is  a 
sign  that  he  died  without  rejjentance,  and  so  a 
sign  that  Ire  is  damned. 

Wiseman.  I  am  satisfied  in  it  for  my  part, 
and  that  from  the  necessity  and  nature  of  re- 
pentance. It  is  necessary,  because  God  calls 
for  it  and  will  not  pardon  sin  without  it; 
"  Except  ye  repent  ye  shall  all  likewise 
perish."  This  is  that  which  God  hath  said, 
and  he  will  prove  but  a  foolhardy  man  that 
shall  yet  think  to  go  to  heaven  and  glory 
without  it.  "  Repent,  for  the  axe  is  laid  to 
the  root  of  the  tree ;  every  tree  therefore  that 
bringeth  not  forth  good  fruit"  (but  no  good 
fruit  can  be  where  there  is  no  sound  repent- 
ance) "  shall  be  hewn  down  and  cast  into  the 
fire."  This  was  Mr.  Badman's  case ;  he  had 
attending  of  him  a  sinful  life,  and  that  to  the 


LIFE  AXD   DEATH  OF  MR.  B A  DM  AX. 


553 


very  last,  anil  yet  died  quietly — that  is,  with- 
out repcDtunco;  he  is  gone  to  hell,  and  is 
damned.  For  the  nature  of  repentance,  I 
have  touched  ujHin  that  already,  and  showed 
that  it  never  wjus  wliere  a  quiet  death  is  tlie 
immediate  compaiiiun  of  a  sinful  life ;  and 
therefore  Mr.  liudman  is  pone  to  hell. 

■J.  My  seeond  arpunn-iit  is  drawn  from  that 
niessed  word  of  Christ:  "While  the  strong 
Duiti  armed  keeps  the  house  his  goo<U  are  in 
peace  till  a  stnmger  tlian  lie  comes  ;"  hut  the 
strong  man  armi>d  kept  .Mr.  Hadman's  hou.sc 
• — that  is,  his  heart  and  soul,  and  bmiy — for  he 
Wi-nt  from  a  sinful  life  ipiictly  out  of  this 
world.  The  stronger  did  not  disturb  by  inter- 
cepting with  sound  repentance  betwixt  his 
sinful  life  and  his  quiet  death;  therefore  Mr. 
Hadman  is  gone  to  hell. 

The  strong  num  armed  is  the  devil,  and 
quietness  is  his  security.  The  devil  never 
fears  losing  of  the  sinner  if  he  can  but  keep 
him  quiet.  Can  he  but  kee]>  him  quiet  in  a 
sinful  life  and  quiet  in  his  death,  he  is  his 
own.  Therefore  he  saith,  his  gmuis  are  in 
peace;  that  is,  out  of  danger.  There  is  no 
fear  of  the  devil's  losing  such  a  soul,  I  say,  be- 
cause Christ,  who  is  the  best  judge  in  this 
matter,  saith,  His  goods  are  at  peace,  in  quiet, 
and  out  of  danger. 

Altattice.  This  is  a  good  one  too;  for  doubt- 
lesw  |)eace  and  quiet  with  sin  is  one  of  the 
greatest  signs  .^f  a  damnable  slate. 

Whrman.  80  it  is;  therefore,  ^'hen  G<xl 
would  show  the  greatness  of  his  anger  against 
sin  and  sinners  in  one  wortl,  he  saith,  "They 
are  joine<l  to  idols,  let  them  ah)ne."  Let  them 
alone — that  is,  disturb  them  not ;  let  them  go 
on  without  control ;  let  the  devil  enjoy  them 
{•eaceably ;  let  him  earn.-  them  out  of  the 
world  unconverted,  quietly.  This  is  one  of 
the  sorest  of  judgments,  ami  bi-speaketh  the 
hunting  anger  of  GikI  against  sinful  men.  Sec 
also  when  you  come  home,  Hosea  iv.  14,  "I 
will  not  punish  your  daughten*  when  they 
commit  whon-dtim."  I  will  let  them  alone, 
they  thall  live  and  did  in  their  sins.     Ihit, 

3.  My  third  argument  is  drawn  from  that 
saying  of  Christ,  "  He  hath  blinded  their  eye?* 
and  hardened  their  hearts,  that  they  should 
not  ace  with  their  eyes  nor  underntund  with 
their  hearts,  and  be  converte<i,  and  I  should 
heal  them." 

There  are  three  thingn  that  I  will  take  notice 
of  from  tlu-sc  words  : 

The  first  is,  that  there  can  l>o  no  convention 
•u  Gotl  where  th«'  -v.  i^  .1  >ri(cuedaud  ii><-  li.nrt 


hardened.  The  eye  must  first  be  made  to  Be« 
and  the  heart  to  break  and  relent  under  and 
for  sin,  or  else  there  can  be  no  conversion. 
"  He  hath  blinded  their  eyes  and  hanlened 
their  hearts,  lest  they  should  se*-  and  under- 
stand, and  so  be  convertetl."  And  this  was 
clearly  Mr.  Hadman'ti  cime:  he  live«l  a  wicked 
life,  and  also  ditti  with  his  eyes  shut  and  heart 
hardened,  its  is  manifest  in  that  a  sinful  life 
WiLS  joined  with  a  (juiet  death  ;  and  ail  for  that 
he  should  not  bo  eonverte<l.  but  partake  of  the 
fruit  of  his  sinful  life  in  hell-fire. 

The  second  thing  that  I  take  notice  of  fnmi 
these  words  is,  that  this  is  a  dis|iensation  and 
manifestation  of  CJod's  anger  against  a  mau  for 
his  sin.  When  CuhI  is  angry  with  men — I 
mean,  when  he  is  s(»  angry  with  them — this, 
among  many,  is  one  of  the  judgments  that  he 
giveth  thenj  up  unt«) — 1<»  wit,  to  blindness  of 
mind  and  hardness  of  heart,  which  he  also 
sutl'ereth  to  accompany  tln-m  till  they  enter  in 
at  the  gates  of  death.  And  then  and  there, 
and  not  short  of  then  and  there,  their  eyes 
come  to  be  opened.  Hence  it  is  said  of  the 
rich  man  mentioned  in  Luke,  "  He  died,  and 
in  hell  he  lifted  up  his  eyes,"  implying  that  ho 
did  not  lift  them  up  before;  he  neither  saw 
what  he  had  done  nor  whither  he  w:ts  going 
till  he  came  to  the  place  of  execution,  even 
into  hell.  He  diL*d  asleep  in  his  soul ;  he  died 
besotted,  stupefied,  atid  so  conseijuently  for 
quietness  like  a  child  or  lamb,  even  as  Mr. 
Itjidnum  did;  this  was  a  sign  of  (Jod's  anger; 
he  had  a  mind  to  damn  him  for  his  sins,  and 
therefore  would  not  let  him  .see  n<)r  have  on 
heart  to  repent  for  them,  lest  he  should  con 
vert,  and  his  damnation,  which  God  hath  ap- 
j)ointe<l,  should  be  frustrate :  "  Lest  they  should 
be  convertcil  and  I  should  heal  them." 

The  third  thing  I  take  notice  of  from  hence 
is,  that  a  sinful  life,  and  quiet  death  annexed 
to  it,  is  the  ready,  the  open,  the  beaten,  the 
common  highway  to  hell ;  there  is  no  surer 
sign  of  damnation  than  for  a  man  to  die  quietly 
after  a  sinful  life.  I  do  not  say  that  all  wicki'd 
men  that  are  moleste<l  at  their  death  with  a 
sense  of  sin  and  fears  of  hell  do  therefore  go  to 
heaven,  for  some  are  also  ma«le  to  see  and  are 
left  to  deitpair,  (not  converted  by  seeing,)  that 
they  might  go  roaring  out  of  this  world  to  tlicir 
place ;  but  I  say  tJiere  is  no  surer  sign  of  a 
man's  damnation  than  to  die  quietly  after  a 
sinful  life,  than  to  sin  and  die  with  his  eyca 
shut,  than  to  sin  and  die  with  an  heart  tiiat 
cannot  reinnit ;  "He  hath  l.lindMl  their  cyea 
<uid  hardcne<l  tKi  ir  In  ut   tii.it  thiv  ^huuld  not 


554 


BUNYAN'S  COMPLETE   WORKS. 


Bee  wit),  their  eyes  nor  understaud  with  their 
heart/'  (no,  not  so  h>ng  as  they  are  in  this 
world,)  "lest  they  should  see  with  their  eyes 
and  understand  with  their  heart,  and  snould 
be  converted,  and  I  should  heal  them." 

God  has  a  judgment  for  wicked  men;  God 
will  be  even  with  wicked  men;  God  knows 
huw  to  reserve  the  ungodly  to  the  day  of  judg- 
ment to  be  punished;  and  this  is  one  or  his 
ways  l)y  wiiich  he  doth  it.  Thus  it  was  with 
.Mr.  r.adinaii. 

I.  1 1  is  said  in  the  book  of  Psalms  concern- 
ing the  wicked,  "There  are  no  bands  in  their 
death,  but  their  strength  is  firm."  By  no 
bands  he  means  no  troubles,  no  gracious  cnas- 
tisenients,  no  such  corrections  for  sin,  as  fail  to 
be  the  lot  of  God's  people  for  theirs;  yea,  that 
many  times  fall  to  be  theirs  at  the  time  of  tneir 
deatii.  Therelbre  he  adds  concerning  the 
wicked,  "They  are  not  troubled"  then  "like 
other  men,  neither  are  they  plagued  like  other 
men,"  but  go  as  securely  out  of  the  world  as  if 
they  had  never  sinned  against  God  and  put 
their  own  sou's  in  danger  of  damnation 
"  There  are  no  bands  in  their  death."  They 
hcem  to  go  unbound  and  set  at  libertj'  out  of 
this  world,  though  they  have  lived  notoriously 
wicked  all  their  days  in  it.  The  prisoner  that 
is  to  die  at  the  gallows  for  his  wickedness,  must 
first  have  his  irons  knocked  ofi"  his  legs;  so  he 
seems  to  go  most  at  liberty  when  indeed  he  is 
going  to  be  executed  for  his  transgressions. 
Wicked  men  also  have  no  bauds  in  their  death; 
they  se.;m  to  be  more  at  liberty  when  they  are 
even  at  the  wind-up  of  their  sinful  life  than  at 
any  time  besides. 

Hence  you  shall  have  them  boast  of  their 
faith  and  hope  in  God's  mercy  when  they  lie 
ujMin  their  deathbed ;  yea,  you  shall  have  them 
.speak  ;ls  confidently  of  their  salvation  as  if 
they  had  served  God  all  their  days,  when  the 
truth  is,  the  bottom  of  this  their  boasting  is 
because  they  have  no  bands  in  their  death. 

Their  sin  and  base  life  come  not  into  their 
niind  to  correct  them  and  bring  them  to  repent- 
ance, but  presumptuous  thoughts  and  an'hope 
»nd  faith  of  the  spider's  (the  devil's)  making 
j.osse.NJCth  their  soul,  to  their  own  eternal  un- 
doing. 

Hence  wicked  men's  hope  is  said  to  die,  not 
before,  but  with  them ;  they  give  up  the  ghost 
together.  And  thus  did  Mr.  Badman.  His 
Bins  and  his  liope  went  with  him  to  the  gate, 
but  there  his  hope  left  him,  because  it  died  there ; 
but  his  sins  went  in  with  him,  to  be  a  worm  to 
gnaw  him  in  conscience  for  ever  and  ever. 


The  opinion,  therefore,  of  the  common  peo- 
ple concerning  this  kind  of  dying  is  frivolous 
and  vain ;  for  ]\rr.  Badman  died  like  a  lamb, 
or,  as  they  call  it,  like  a  chrisom  child,  quietly 
and  without  fear.  I  speak  not  this  with  ref- 
erence to  the  struggling  of  nature  with  death, 
but  as  to  the  struggling  of  the  conscience  witl 
the  judgment  of  God.  I  know  that  nature  will 
struggle  with  death;  I  have  seen  a  dog  and 
sheep  die  hardly ;  and  thus  may  a  wicked  man 
do,  because  there  is  an  antipathy  betwixt  na- 
ture and  death.  But  even  while,  even  then, 
when  death  and  nature  are  struggling  for  mas- 
tery, the  soul,  the  conscience,  may  be  as  be- 
sotted, as  benumbed,  as  senseless  and  igno- 
rant of  its  miserable  state  as  the  block  or  bed 
on  which  the  sick  lies ;  and  thus  they  may  die 
like  a  chrisom  child  in  show,  but  indeed  like 
one  who  by  the  judgment  of  God  is  bound 
over  to  eternal  damnation,  and  that  also  by  the 
same  judgment  is  kept  from  seeing  what  they 
are  and  whither  they  are  going  till  they  plunge 
down  among  the  flames. 

And  as  it  is  a  very  great  judgment  of  God 
on  wicked  men  that  so  die,  (for  it  cuts  them 
oif  from  all  possibility  of  repentance,  and  so 
of  salvation,)  so  it  is  as  great  a  judgment  upon 
those  that  are  their  comi^anions  that  survive 
them  ;  for  by  the  manner  of  their  death,  they 
dying  so  quietly,  so  like  unto  chrisom  children 
as  they  call  it,  they  are  hardened  and  take 
courage  to  go  on  in  their  course. 

For  comparing  their  life  with  their  death, 
their  sinful,  cursed  lives  with  their  child-like, 
lamb-like  death,  they  think  that  all  is  well, 
that  no  damnation  is  happened  tc  them ;  though 
they  lived  like  devils  incarnate,  yet  they  died 
like  harmless  ones;  there  was  no  whirlwind, 
no  tempest,  no  band  nor  plague  in  their  death ; 
they  died  as  quietly  as  the  most  godly  of  them 
all,  and  had  as  great  faith  and  hope  of  salva- 
tion, and  would  talk  as  boldly  of  salvation  as 
if  they  had  assurance  of  it.  But  as  was  their 
hope  in  life,  so  was  their  death;  their  hope 
was  without  trial,  because  it  was  none  of  God'a 
working,  and  their  death  Avas  without  molesta- 
tion, because  so  was  the  judgment  of  God  con- 
cerning them. 

But,  I  say,  at  this  their  survivors  take  heart 
to  tread  their  steps,  and  to  continue  to  live  in 
the  breach  of  the  law  of  God ;  yea,  they  carry 
it  stately  in  their  villainies,  for  so  it  follows  in 
the  Psalm:  "There  are  no  bands  in  their 
death,  but  their  strength  is  firm,  &c.  There- 
fore pride  compasseth  them"  (the  survivors) 
"  about  as  a  chain,  violence  covereth  them  as  a 


LIFE  ASD   DEATH   OF  ^fn.  DA  DMA  X. 


555 


ganncnt."  Therefore  they  take  courage  to  do 
evil,  therefore  they  pride  themselves  in  their 
iniquity.  Therefore!  Wherefore?  Why, be- 
cause their  fellows  died,  after  they  had  lived 
loii}<    in  a  most  profane  and  wieke«l  life,  an 

■  jUiitly  and  as  like  to  lambs  as  if  they  had 
'■•en  innoeent. 

Yea,  they  are  bold,  by  weoini;  this,  to  conclude 
that  CfOil  either  does  not  or  will  not  lake  notice 
■>f  their  Bins.  "They  speak  wickedly,  they 
Hpoak  loftily."  They  speak  wickedly  of  sin, 
for  that  they  nuike  it  better  than  by  tl:e  word 
it  is  pronounced  to  be.  They  speak  wiikcdly 
concern inj;  oppression,  that  they  commend  and 
count  it  a  prudent  act.  They  also  speak  loft- 
ily; "They  set  their  mouth  ai^ainst  the  heav- 

•  II,"  Ac.  "  And  they  say.  How  doth  God  know  ? 
ind  is  there  knowledge  in  the  Most  High?" 
And  all  this,  so  far  us  I  can  see,  ariseth  in  their 
hearts  from  their  boholdinjr  of  tlie  ipiiet  ami 
lamb-like  deatli  of  their  companions.  "  Ik-- 
hold,  these  are  the  ungoilly  that  prosper  in  the 
world,"  (that  is,  by  wicked  ways;)  "they  in- 

■  rease  in  riches." 

This,  therefore,  is  a  great  judgment  of  God 
'oth  upon  that  man  that  dieth  in  his  sins  and 
also  upon  his  companion  that  bchohhth  him 
M)  to  die.  He  sinneth,  he  dicth  in  his  sins,  and 
yet  dieth  <juietly.  What  shall  his  companion 
say  to  this?  What  judgment  shall  he  make 
how  Go*l  will  deal  with  him  by  beholding  the 
Iamb-like  death  of  his  companion?  l^c  sure 
he  cannot,  as  from  such  a  sight,  sjiy.  Woe  be 

•  •  mel  for  judgment  is  before  him.  He  can- 
:v)t  gather  that  sin  is  n  dreadful  and  bitter 
thing  by  the  child-like  death  of  Mr.  Hadman, 
but  must  rather,  if  he  judgcth  according  to 
what  he  scvn  or  according  to  his  corrupte<l 
reason,  conclude  with  the  wicked  ones  of  old, 
"That  every  one  that  doth  evil  is  go«Kl  in  the 
sight  of  the  I/)rd,  and  he  delighteth  in  them; 
or  where  is  the  G<mI  of  judgment?" 

Yea,  this  is  enough  to  puzzle  the  wisest 
man.  David  himself  was  put  to  a  stand  by 
iH'hohiing  the  quiet  death  of  ungodly  men. 
"  Verily,"  says  he,  "  I  have  cleansed  my  heart 

I  vain,  and  have  wanhed  my  hands  in  inno- 
ceney."   I's.   Ixxiii.    13.     They,  to  ;ii 
fare  U-iter  by  far  than  I;  "Their  i 

lit  with  fatness,  they  have  more  than  heart 
'  .m  wish;  but  all  the  day  long  have  I  l>cen 
plagiied  and  chnntened  every  morning."  Thi«, 
I  *ay,  made  David  wonder,  yea,  and  Job  and 
Jeremiah  too;  but  he  K«M-th  into  the  sanctuary, 
and  then  he  under>«tands  their  end,  nor  rould 
he  underetand    it   l>eforc.     "  I  went  into  the 


sanctuan.-  of  God."  What  place  w«s  that? 
Why,  there  where  he  might  inquire  of  God, 
and  by  him  be  resolviKl  of  this  niatter.  "  Then," 
says  he,  "  understo«Kl  I  their  end."  Then  1 
.saw  that  "  thou  hiuxt  set  them  in  slippery 
places,"  ami  that  "  tliou  ca-ntest  them  down 
to  destruction."  Caslest  them  down— that 
is,  suddenly,  or,  as  the  next  wonls  say,  "  As 
in  a  nioment  they  are  utterly  consumed  with 
terrors;"  which  terrors  did  not  seize  them 
on  their  sickbed,  for  they  lia<I  no  baniU  in 
their  death.  The  terrors,  therefore,  seized 
them  there  where  also  they  are  holden  in  them 
for  ever.  This  he  foumi  out,  I  say,  but  not 
without  great  painfuhu'ss,  grief,  and  pricking 
in  his  reins,  so  deep,  so  hard,  and  so  dithcult 
did  he  find  it  rightly  to  come  to  a  determina- 
tion in  this  matter. 

And  indeed  this  is  a  deep  judgment  of  (Jod 
towards  ungodly  sinners;  it  is  enough  to  stag- 
ger  a  whole  world;  only  the  goilly  that  are  in 
the  world  have  a  sanctuary  to  go  to,  where  the 
oracle  and  word  of  CJod  is,  by  which  his  judg- 
ment.s,  and  a  reason  of  many  of  them  are  made 
known  to  and  understoinl  by  them. 

Allentive.  Indeed  this  is  a  staggering  dispen- 
sation ;  it  is  full  of  the  wisdom  and  anger  of 
God ;  and  I  believe,  as  you  have  said,  that  it 
is  full  of  judgment  to  the  worM.  Who  woulil 
have  imagined  thathad  not  known  Mr.  Iladman 
and  yet  had  seen  him  die  but  that  he  had  been 
a  man  of  an  holy  life  an<l  conversation,  since 
he  died  so  stilly,  so  cpiietly,  .so  like  a  lamb  or 
a  chrisom  child  ?  Wouhl  they  not,  I  say,  have 
concluded  that  he  was  a  righteous  man?  Or 
that  if  they  had  known  him  and  his  life,  yet 
to  see  him  die  so  cpiietly,  would  they  not  have 
concluded  that  he  had  made  his  peace  with 
Gotl?  Nay,  further,  if  some  li.id  known  that 
he  had  died  in  his  sins,  and  yet  that  he  died 
so  like  a  lamb,  would  they  not  have  concluded 
that  either  God  doth  not  know  our  sins,  or 
that  he  likes  them,  or  that  he  wants  |K)wer,  or 
will,  or  heart,  ()r  skill  to  punish  them,  since 
^Ir.  Badman  himself  went  from  a  sinful  life 
so  quietly,  so  peaceable,  and  so  like  a  lamb  as 
he  did?' 

Wijxmnn.  Without  controversy  this  is  an 
heavy  judgment  of  (i<mI  ufKJn  wicket!  men; 
one  goes  to  hell  in  peace,  another  g<K*«  to  hell 
ill  trouble;  one  goes  to  hell,  l>eingscnt  thither 
by  the  hand  of  his  companion;  one  goea 
thither  with  his  eye*  shut,  and  another  goe* 
thither  with  his  eyes  ofx^n  :  one  irocs  thither 
roaring,  and  an- ■•  •  of 

heaven  and  hap|'  • ,  una 


556 


BUNTAN'S  COMPLETE  WORKS. 


goes  thither  like  ^fr.  Badman  himself,  and  oth- 
ers go  thither  as  did  his  brethren.  But  above 
all,  Mr.  Badman's  death,  as  to  the  manner  of 
dying,  is  the  fullest  of  snares  and  traps  of 
wicked  men  ;  therefore  they  that  die  as  he  are 
the  greatest  stumble  to  the  world ;  they  go  and 
go;  they  go  on  j)caceably  from  youth  to  old  age, 
and  thence  to  the  grave,  and  so  to  hell,  with- 
out noise.  "  They  go  as  an  ox  to  the  slaughter, 
and  aii  a  fool  to  the  correction  of  the  stocks ;" 
that  is,  both  senselessly  and  securely.  Oh, 
but  being  pome  at  the  gates  of  hell!  oh,  but 
when  they  ace  those  gates  set  open  for  them  ! 
oh,  but  when  they  see  that  that  is  their  home, 
and  that  they  must  go  in  thither!  Then  their 
peace  and  quietness  flee  away  for  ever ;  then 
they  roar  like  lions,  yell  like  dragons,  howl 
like  dogs,  and  tremble  at  their  judgment,  as  do 
the  devils  themselves.  Oh,  when  they  see 
they  must  shoot  the  gulf  and  throat  of  hell ! 
when  they  shall  see  that  hell  hath  shut  her 
ghastly  jaws  upon  them !  when  they  shall 
open  their  eyes  and  find  themselves  within  the 
belly  and  bowels  of  hell !  then  they  will  mourn 
ami  weep,  and  hack,  and  gnash  their  teeth  for 
ivain.     But  this  must  not  be  (or,  if  it  must,  yet 


very  rarely)  till  they  are  gone  out  of  the  sight 
and  hearing  of  those  mortals  whom  they  do 
leave  behind  them  alive  ia  the  world. 

Attentive.  Well,  my  good  neighbour  Wise- 
man, I  perceive  that  the  sun  grows  low,  and 
that  you  have  come  to  a  conclusion  with  Mr. 
Badman's  life  and  death,  and  therefore  I  will 
take  my  leave  of  you.  Only  first  let  me  tell 
you  I  am  glad  that  I  have  met  with  you  to- 
day, and  that  our  hap  was  to  fall  in  with  Mr. 
Badman's  state.  I  also  thank  you  for  your  free 
dom  with  me  in  granting  of  me  your  reply  to 
all  of  my  questions.  I  would  only  beg  your 
prayers  that  God  will  give  me  much  grace, 
that  I  may  neither  live  nor  die  as  did  Mr. 
Badman. 

Wise77ian.  My  good  neighbour  Attentive,  I 
wish  your  welfare  in  soul  and  body ;  and  if 
aught  that  I  have  said  of  Mr.  Badman's  life 
and  death  may  be  of  benefit  unto  you,  I  shall 
be  heartily  glad;  only  I  desire  you  to  thank 
God  for  it,  and  to  pray  heartily  for  me  that  I, 
with  you,  may  be  kept  by  the  power  of  God 
through  faith  unto  salvation. 

Attentive.  Amen!    Farewell. 

Wiseman.  I  wish  you  heartily  farewelU 


CIirJST'S  SKK.MOX  OX   Till:  .MOUNT. 


Matthkw,  Cmap.  V. 

AM)  Jt-siiA,  si-ciiij;  tlu'  iiiultitutles,  a-scencled 
rp  to  a  niDUiit,  where  sitting,  ami  attoiulcd 
Hy  his  tliHciplos,  lie  began  to  preach  ; 
And  on  thi.H  iiiuiincr  foMuwingdid  tlieni  teach: 
llUitxetl  are  all  mucIi  (Ui  are  poor  in  Hpirit, 
Kor  they  the  heavenly  kingdom  do  inherit. 
Illessed  are  they  that  nionrn  ;  for  in  the  .stead 
Tlioreof  shall  eomfort  l>e  atliuini.><tere<l. 
lUeiised  arc  thoy,  whoso  meekness  doth  excel : 
For  on  the  earth  their  portion  is  to  dwell. 
lUcsacd  are  they,  who  after  righteousness 
Hunger  and  thirst;  for  they  shall  it  pos.sess. 
lUensed  are  they,  for  they  shall  mercy  find, 
Who  to  do  nuTcifully  are  inclin'd. 
rilesseil  are  all  such  as  are  pure  in  heart ; 
For  G«jd  his  presence  shall  to  them  impart. 
IUesse<l  are  they  that  do  make  peace;  for  why? 
They  shall  be  eall'd  the  sons  of  the  Jlost  High. 
Blessetl  are  they  which  sufTer  for  the  sake 
Of  rightooiUHiieas :  for  they  of  heav'n  partake. 
Bles.-i.xl  are  ye,  when  men  shall  falsely  speak 
All  kind  of  ill  against  you  for  n>y  sake, 
And  shall  revile,  ami  persecute  you  sore; 
Kojoice,  and  be  exeee<ling  glad  therefor: 
For  your  reward  in  heav'n  will  l)e  great: 
For  thus  of  idd  they  did  the  pnii»hels  treat. 
Ye  are  the  salt  o'  th'  earth ;  but  wherewith  mu.st 
The  earth  be  season'd  wluii  the  savour's  lost? 
It  is  from  thenceforth  goiMl  tor  nothing,  but 
To  Im;  cast  out,  and  tpMlfl'n  under  fmit. 
Ye  are  the  light  o'  th'  world  ;  a  city  set 
Upon  a  hill  cannot  be  hid ;  nor  yet 
Do  men  a  candle  with  a  bnshel  cover, 
But  set  it  where  it  lights  the  whole  house  over. 
80   .shine   your   light,  your  good   works  seen 

thereby 
Men  may  your  heavenly  Father  glorify. 
Think  not  that  to  destroy  the  law  I  came. 
Or  prophets;  no,  bill  to  fulfil  the  name. 
For  till  the  heav'n  and  earth  shall  pa-w  away. 
One  jot  or  tittle  from  the  law,  I  say. 
Shall  n«ver  :  H  nhall  be  complete. 

VVbo«o  U)er>  nuc»  to  violate 


One  of  these  lexst  commands,  and  teaehctl)  so, 
Shall  in  (.Jod's  kingdom  be  aeeouittiil  low. 
But  he  that  doth,  and  teaeheth  them  likewiafly 
Shall  in  (Jod's  kingdom  have  great  dignities. 
For  I  declare  unto  you,  that  unless 
Y(m  shall  exceed  the  scribe  and  Pharisoca 
In  righteousness;  yi.u  shall  on  no  condili(»n, 
Into  the  heavenly  kir)g<lom  gain  ailiiii"i"ri. 
Ye've  heard  'twas  .said  of  old,  "Thou  hli.ilt  not 

kill:" 
And  he  incurs  the  judgment  who  shall  spill 
His  brother's  bliK)d :  but  I  to  you  declare, 
That   he  that's  wroth   without  a  cause,  shall 

bear 
The  judgment.     Likewise  of  the  council  he 
That  .sayeth  '  racha'  shall  in  danger  be. 
But  whosoe'er  shall  say,  Thou  fool,  the  same 
Shall  be  in  danger  of  eternal  llame. 
When  therefore  to  the  altar  thou  dost  bring 
Thy  gift,  and  there  rememb'rest  anything 
Thy  brother  hast  against  thee:  leave  it  there 
Before  the  altar,  and  come  thi»u  not  near 
Till  thou  hast  first  nuide  reconciliation. 
Then  may'st  thou  come  and  oiler  thine  obU- 

tion. 
.Make  an  agreement  with  thine  adversary 
Whilst  thou  art  in  the  way,  and  do  not  tarry  : 
Ixitt  he  at  any  time  deliver  thee 
Unto  the  judge,  and  by  the  judge  thou  be 
I'nto  the  officer  forthwith  resign'd. 
And  in  imprisonment  thou  In-confin'd; 
I  di>  atlirm  thou  shalt  not  be  enlarg'd, 
Till  thou  the  utmottt  farthing  huMt  di.scharg'd. 
Ye've  heard  that  they  of  old  di<l  testify. 
That  men  should  not  commit  adultery: 
But  I  pronounce  him  an  adult. -rer, 
Who  viewu  a  wonum  to  lu-i  alter  her. 
.\nd  if  thy  right  eye  shall  otleiisive  be, 
riuck  thou   it  out  and  cast  the  miiik'   from 

theo; 
For  it  is  better  lose  one,  than  that  all 
Thy  membent  should  int'i  hell  turmentM  falL 
And  if  thy  right  han.l  doth  ..iF.  n<l,  cut  ..(T  it, 
And  cast  it  from  ihce,  for  it  Mill  \hef  profit 

»»7 


558 


BUyTAyS  COMPLETE   WORKS. 


MucD  rather  that  one  of  thv  members  fell. 
Than  that  they  should  be  all  condemned  to 

helL 
It  bath  been  saii  whoso  away  shall  force 
Hb  wi:'      ■     '   "-e  her  a  bill  of  divorce : 
But  w:  •"'  put  his  wife  away, 

F.N  ■       ' :.  I  say, 

^j  :.n  marries  hei^ 

c. 
j^  .  .       .  shall  not  be  for- 

«w>»m, 
Wa*  ancient  doctrine,  but  thon  shalt  perform 
Unto  the  Lord  thine  oaths :  Bat  I  declare, 
7'        '         '    '-  -.  -.t  at  all  presume  to  swear; 
\"  :\.  for  it  is  frid's  throne : 

}<  -  "    :  stands  thereon : 

>  ..  for  why? 

It  is  me  ciiy  r.t  tnt-  King  M»:^t  High: 
Nor  sweAr  th'>u  by  thine  hfad,  for  then  canst 

make 
No  hair  thereof  to  be  or  white  or  black : 
But  U-t  yea,  yea;  nay,  nay,  in  speech  sufBce, 
F  .  evil  doth  arise. 

V  in  said.  Ey**  fr>T  an  eye. 

.K  .. :  But  I 

T        .  :  resist:  '.  - 

Thy  left  cheek  also,  who  as?auit3  thy  right. 
And  if  that  any  by  a  lawsuit  shall 
Demand  thy  coat,  let  them  hare  cloak  and 

aU. 
And  whn«ft<>Vr  oompelleth  thee  to  go 
A  •  to  go  with  him  two.    . 

Ci.  -.-th.  and  from  him  that  may 

Have  ne^  to  borrow,  turn  not  thou  away. 
Ye've  he-anl.  'twas  said.  That  thou  shall  love 

thy  friend 
.\nd  hate  thy  foe :  But  let  your  love  esiend 
Unto  your  enemies :  thus  I  declare, 
Blea*  them  that  curse,  do  good  to  them  that 

bear 
fll-will,  and  for  your  persecutors  pray, 
.\nd  them  that  do  reproach  you;   that  you 

may 
Be  children  of  your  Father  that's  in  heaven ; 
For  he  on  good  and  bad  alike  hath  given 
His  sun  to  r-  '  .  like  manner  doth 

*>?nd  rain  i;  -t  and  nri^ust  both. 

1  -Hirrcw..-  "jvethem 

^  .    11?    !>■>  r.  ■  ^  Is  the  same? 

An'i  II  your  brethren  only  you  salute, 
What  more  than  they  do  ye  ?    They  also  do't. 
I  will  therefore  that  you  be  perfect,  ev'n 
A-  '    ■  "-ct  that's  in  heaven. 


on  the  next  page,  •  The 
remind  one  of  Bnnjan'a 
Pilgrim's  Projreas — 


Chap.  VL 
Take  heed  you  do  not  your  alms-deeds  bestow 
Before  men,  purposely  to  make  a  show ; 
For  then  there  will  no  recompense  be  given 
Unto  vou  of  your  Father  that's  in  heaven : 
With  sound  of  trumpet  do  not  thou  therefore 
Proclaim  what  thou  an  giving  to  the  poor ; 
As  is  the  manner  of  the  hypocrites 
To  do  i'  ih'  synagogues,  and  in  the  streeis  ;* 
That  men  may  give  them  praises.    Verily 
Thev  have  their  recompense,  I  testify. 
But  when  thou  dost  alms,  let  thy  left  baud  know 
Not  what  thy  right  hand  is  about  to  do  : 
That  giving  secretly,  thy  Father  may, 
Who  sees  in  secret,  openly  repay. 
And  when  thou  pray'st  be  not  as  hypocrites ; 
For  they  love  in  the  comers  of  the  streets. 
And  in  the  synagogues  to  stand  and  pray, 
There  to  be  seen :  they've  their  reward,  I  say. 
But  thou,  when  thou  dost  make  thy  pray'r,  go 

thee 
Into  thy  closet,  shut  thy  door  unto  thee. 
And  there  in  secret  to  thy  Father  cry. 
Who  seeing  thee  shall  reward  thee  openly. 
But  when  ye  pray  use  not  vain  repetitions. 
As  heathens  do,  for  they  think  their  petitions 
Prevail :  when  they  the  same  do  multiply: 
Be  ye  not  like  to  them  therefore;  for  why? 
Your  Father  knows  what  things  you  need  be- 
fore 
Yon  ask  him,  on  this  wise  pray  ye  therefore ; 

Our  Father  which  art  in  hear'n,  thy  name 

alone 
Be  hallowed.     Thy  glorious  kingdom  come. 
Thy  will  be  done  on  earth  as  'tis  in  heaven. 
Give  us  this  day  our  daily  bread.     And  ev'n 
As  we  remit  our  debtors,  grant  remission 
To  us.    And  lead  us  not  into  temptation. 
But  from  all  evil  do  thou  us  deliver; 
For  th'  kingdom,  power  and  glory's  thic^ 
tor  ever.  Amen. 

For  if  you  do  forgive  men  that  offend. 
Your  heavenly  Father  will  to  you  extend 
Forgiveness ;  but  if  not,  nor  will  he  spare. 
At  any  time  when  you  offenders  are. 
Moreover,  when  you  fest  beware  lest  you 
Look  sad,  as  hypocrites  are  wont  to  do ; 
For  they  disguise  their  faces,  that  they  may 
Appear  to  fast :  they've  their  reward,  1  say. 
But  thou,  when  thou  dost'iast,  anoint  thine 

head 
And  wash  thy  iace,  that  undiscovered 

*^ Doit  thou  love  picking  meat?    Or  woald'st  ihon  se* 
A  man  r'  th'  eI«ads,aBd  bear  him  3peak  to  thee  ?'' — Eb 


CHRTST'S  SERMON  O.V   THE  MOVST. 


559 


riiv  fa-timr  may  be  unto  men,  but  nitlier 
Tfiat  tlinii  he  seen  in  secret  of  thy  Father: 
And  then  tl>y  Father,  who  in  secresy 
ISehoMs  thee,  shall  rewartl  thee  openly. 
I. ay  not  up  trea-^ure  for  yourselves  in  st«)re 
I'pon  the  earth,  where  niotli  and  rust  devour, 
Ami  when-  !>y  thieves  you   may  be  quite  be- 

reaven. 
Hill  lay  up  treasure  for  yourHolvis  in  heaven, 
Where  neither  moth,  nor  runt,  nor  thieves  can 

enter: 
1"  >r  wlnre's   ynur  treasure  there  your  hearts 

will  centre. 
The  eye's  the  lijrht  «>'  th'  body,  which  if  right 
Then  rhy  wlude  brnly  will  be  full  of  li^rlit: 
Hut  if  thine  eye  be  evil,  then  there  will 
\  ti'tul  ilaikness  thy  whole  body  till. 
If  therefore  all  the  light  that  is  in  thee 
Tk'  tiarkness,   how  great   must   that  darkness 

bt? 
No  man  can  srrvf  two  masters,  either  he 
Will  hate  one,  and  love  t'other,  or  will  be 
l-'aitht'ul  to  one,  and  t'other  will  forego. 
Ve  cannot  serve  both  (mkI  and  mammon  too. 
Take  no  thought  therefure  for  your  life,  I  say, 
Wliat  you  shall  eat  or  drink  ;  or  how  you  may 
Vour  boilics  clothe.    Is  not  the  life  much  more 
Than  meal;   Is  not  the  bjwly  far  before 
The  clothes  thereof?     IJehold  the  fowls  o'  th' 

air, 
Nor  sow  nor  reap,  nor  take  they  any  care 
How  they  prwvisi<)n  into  barns  may  gather; 
Vet   they   are    nouriih'd    by   your    heaveuly 

Father: 
Are  ye  not  worth  much  more?     Which  of  you 

can 
\\y  taking  thought  aiid  to  his  height  one  span? 
.Vnd  why  for  niiment  are  ye  taking  thought? 
S'-e  how  the  lilies  gn)W ;  they  labour  not, 
N'»r  do  they  spin  ;  yet  Sdonion,  I  say, 
In  all  his  jMimp,  had  no  such  gay  array. 
If  in  the  field  (lixl  so  doth  clothe  the  gra-ss, 
Which  is  to-day,  and  doth  t«>-morri>w  p;ws 
Into  the  oven,  shall  he  not  therefore, 
O  ye  of  little  faith,  clothe  you  much  more? 
Take  no  thought  therefore,  »aying,  What  shall 

we  eat, 
Or  drink,  <»r  where  shall  we  f)ur  raiment  get : 
(For  thus  the  heathen  people  us4-d  to  do;) 
For  that  you   need   them   doth   your    Father  ' 

know.  I 

Hut  seek  Clod's  kingdom,  and  his  righteousne?«  J 
First,  and  then  all  thoie  things  you  shall  jkis- 

II.-  not  then  exerci^'d  with  care  and  sorrow, 
In  making  preparation  for  the  morrow- 


The  morrow  shall  things  for  itself  prepare; 
SuHicit-nt  to  the  day  is  each  day's  care. 


ClIAf.   VII. 

Judge  nr»t,  that  you   nuiy  not  be  judg'd;  foi 

even 
As    you    pass  judgnunt     in.)  Mii.tif   «!i  d!    I.f 

giv'n  : 
And  with  su<*h  measun-  a^  v..ti  m.  !••  to  men, 
It  shall  be  measured  unto  you  again. 
.And  why  dost  thou  take  notii-e  of  th«'  mole 
That's  in  thy  brother's  eye:  but  dot-t  not  nol« 
The  beam  that's  in  thine  own  ?  J  low  will  thou 

say 
Unto  thy  brother.  Let  me  take  ;.way 
The   mote  that's  in    thine  »>ye,  wht-n   v.i    tn 

plain 
The  beam  that's  in  thiii»»  o-vi,   ilnth  still  re- 
main? 
First  cjust  away  the  beam,  thou  hyi»ocrite, 
From  thine  own  eye,  sfi  shall  thy  ch-ar.  r  «i'}it 
The  better  be  enabled  to  descry, 
And  pluck  the  mote  out  of  thy  brotlu-r  -  .y.'. 
(Jive  not  to  dogs  the  things  that  are  divine, 
Nt'ither  cast  ye  your  i>earls  In-fore  the  swine 
lyfst  that  they  shouM  tluir  feel  them  tnimple 

under, 
And  turn  upon  yon,  and  rend  you  asunder. 
Ask,   and   obtain ;    seek,   and   ye   shall    find , 

do  ye 
Knock,  and  it  shall  be  opened  unto  vr 
For  he  that  seeks,  shall   find;  that  asks,  ob- 
tain, 
.\nd  he  that  knocks,  shall  an  admittance  gain. 
Or  what  man  is  tlu-re  of  you,  if  his  son 
Shall  ask  him  bread,  will  he  give  him  a  stone? 
Or  if  he  JLsk  a  fish,  will  he  bestow 
A  ser|H>nt?     If  then  ye  being  evil  know 
To  give  your  children  good  gifts,  how  much 

rather 
To  them   that  a«k   him   shall    your   heav'nlj 

Father! 
Then   what  you   would    nu-n   should   to   you, 

so  do 
To  them:  for  that's  the  law  and  prophets  li-o. 
Knter  in  at  the  strait  gate,  for  the  road 
That  doth  unto  destruction  lead,  is  broad; 
.\nd  wide  the  gate;  and  many  there  be  that 
Knter  therein  :  Iwcause  stniit  is  the  gate, 
And  narmw  is  the  way  that  i«  inelin'd 
To  life,  .and  which  there  are  but  few  that  fir.d. 
False  pmphet«  shun,  who  in   oheep's  clothca 

a()|>ear, 
lUit  inwardly  devouring  woJvcm  they  ar»: 


iGO 


Ye  by  their  fniits  shall  know  them. 

either 
Pluek  grapes   of   thorns,   or  figs  of  thistles 

gather? 
Even  so  each  good  tree  good  fruit  will  pro- 
duce ; 
But  a  corrui)t  tree  fruit  unfit  for  use: 
A  good  tree  cannot  bring  forth  evil  food, 
Nor  can  an  evil  tree  bear  fruit  that's  good  : 
Kacii  tree  tliat  bears  not  good   fruit's  hewn 

d»\vn 
And  burnt,  thus  by  their  fruits  they  shall  be 

known. 
Not  every  one  that  saith.  Lord,  Lord,  but  he 
Tinit  doth  my  heav'nly  Father's-will  shall  be 
An  heir  of  heaven  :  many  in  that  day 
Will  call.  Lord,  Lord,  and  thus  to  me  will  say : 
Have  we  not  prophesied  in  thy  name? 
Cast  devils  out,  done  wonders  in  the  same? 
*  nd  then  will  I  profess  I  know  you  not; 
Depart  from  me,  ye  that  have  evil  wrought. 


BUNYAN'S  COMPLETE  WORKS. 

Do  men 


Whoso  therefore  these  sayings  of  mine  dolh 

hear. 
And  doth  them,  to  a  wise  man  I'll  compare, 
The  which  upon  a  rock  his  building  founded, 
The  rain  descended  and  the  floods  surrounded, 
The  winds  arose,  and  gave  it  many  a  shock, 
And  it  fell  not,  being  founded  on  a  rock. 
And  ev'ry  one  that  hears   these  sayings  ol 

mine. 
And  not  to  do  them  doth  his  heart  incline. 
Unto  a  foolish  man  shall  be  compar'd ; 
Who  his  foundation  on  the  sand  prepar'd : 
The  rain  descended  and  the  floods  were  great. 
The  winds  did  blow,  and  vehemently  beat 
Against  that  house;   and  down  the  building 

came. 
And  mighty  was  the  downfall  of  the  same. 
And  now  when  Jesus  thus  had  finished 
His  sayings,  the  people  were  astonished 
Thereat :  for  not  as  do  the  scribes  taught  he 
Them,  but  as  one  that  had  authority. 


■I, 


COxME  AND  Wi:L(M).MF/r()Ji:SUS(MII!IST; 


A  I'l.MN  AND  PKOFlTAni.K  DlSl'OL'USK  ON  JOHN  VI.  .'IT. 

nowiNi;  THK  CATSE.  TRITH.  AXP  MANNER  (»P  THK  COMING  OF  A  SINNEK  TO  JKSU8 
ilii^'-'      H-'H    X'-    MM'PY  RKCKPTION  AND  BLF.SSKD  ENTEHTAINMENT. 


And  thoy  nhsdl  ooiiio  whi. ..  .<.-.■  .   ..  i>  ;vi  |>ori*h. — Isa.  xxrii.  13. 

All  th»t  th«  FttthiT  gircth  mo  sliull  eoiue  to  nic;  niid  him  that  coiuoth  to  uic  I  irill  in  nowi«e  oiut  out/ 
Jonjc  vi.  37. 


A  Lirri.E  before,  in  tliis  chnpter,  you  muy 
read  that  the  Ix>r«i  Jesus  walkiiJ  on  tlio  si-a  to 
go  to  Capernauni,  haviii;;  sent  hist  di.sciples 
before  iit  a  ship;  but  the  winil  was  contniry, 
by  whieh  means  the  ship  wan  hindered  iu  her 
pa-i-^a^^e.  Now  alKnit  tlie  fourth  watch  of  the 
nij;ht  Jeaus  eame  walkinjr  on  thesi^i  and  ovcr- 
t<M>k  theiu;  at  the  itigbt  of  wlioni  they  were 
HiVuid. 

\''>(<'.  When  providence*  are  bl.'ick  and  torri- 
oii'  to  CKkI's  |>eopIe  tiie  Lord  Jesus  shows  hiin> 
»elf  to  them  iu  a  wonderful  manner;  tiie  which 
sometime?*  they  can  iis  little  bear  as  they  can 
the  thinp*  that  were  terrililc  to  them.  Tiny 
were  afraid  of  the  wind  and  water;  they  were 
also  afraid  of  their  Ix>rd  and  Savi"i>r  v. i..  n  \i,- 
appeared  to  them  in  tiiat  state. 

r>ut  lie  finid,  "  Ik;  not  afraid,  it  i-  i. 

.Wf.  Tiiat  the  eml  nf  tlw  Hp(M>arinfr  of  the 
Lord  Jesus  t 
ner  of  his  ;i; 
to  allay  their  Ntirs  an«l  fn-rplexities. 

Then  they  received  him  into  the  ship,  and 
immediately  the  ship  was  at  the  hind  whither 
it  went. 

.V<rf^.  When  Clirist  is  abwent  from  his  jH-ople 
llu'V  >jo  on  but  slowly  and  with  preat  dilhciilty, 
but  when  he  joineth  himself  unto  them,  oii 
how  faitt  they  steer  their  course!  how  soon  are 
Ov>\  at  Uieir  journey's  cad! 

The  iN>ople  now  among  wliom  he  last 
pr<achi>«l,  when  they  saw  that  Ixith  .Icsus  wjis 
giuie  and  his  disciples,  they  also  took  shipping 
and  came  to  (..'apfrnaum  seeking  for  Jesus. 
.An«l  when  they  had  found  him,  they,  wonder- 

30 


ing,  asked  him,  Uabbi,  when  camest  tho« 
hither?  But  the  Lord  Jesus,  slighting  their 
compliment,  answered,  *'  Verily,  verily,  ye 
seek  me,  not  because  ye  saw  the  miracles,  but 
because  ye  did  eat  of  the  loaves  and  were 
fdled." 

Aotr.  A  people  may  follow  Clirist  far  for  Itase 
ends,  as  thc^c  went  after  him  beyond  sea  for 
loaves.  A  man's  belly  will  carry  iiim  a  great 
way  in  religion;  yea,  a  nmn's  belly  will  make 
him  venture  far  for  Christ. 

.NW<*  nijitin.  They  are  not  feigning  compli- 
ments, but  gracious  intentions,  that  crown  the 
work  in  the  eyes  of  Christ ;  or  thu.s,  it  is  not 
j  tiu-  toil  and  btisiness  of  profensors,  but  their 
I  love  to  him,  that  maki>s  him  approve  of  them. 
JVoleafftrin.  When  men  shall  hM)k  for  friendly 
1  entertainment  at  Christ's  hand,  if  their  heart^t 
1  lie   rotten,  even    then    will   they  meet  with  a 
•  k  and  rebuke.     "  Ye  seek  me,  not  because 
-iw  the  miracles,  but  bei-ause  ye  did  oat  of 
the  loav»*s  and  were  filletl," 

Vel  olucrve  again.  He  doth  not  refuse  to 
give,  even  to  theite,  good  counsel:  he  bids  them 
to  labour  for  the  meat  that  en<lureth  to  eternal 
life.  Oh  how  willingly  would  Ji-sus  have 
'irs,  il.'ttt  come  to  him  with 
•  ti'je  to  him  sincerely,  that 
they  may  Iw  saved ; 

The  text,  you  will  find,  i»  after  much  mora 
diM*ounte  with  and  alK>ut  this  |>eople,  and  it  i* 
uttered  by  the  I^>rd  J)-!4ii-<  us  the  conclusion 
of  the  whole,  an<f  intiin:it<  tli  that  ninct*  they 
were  pr«jfe»»«ors  in  pret.  ii<  .•  Mniy,  uml  lherefi»re 
HU'h  as  his  soul  could   ii>>t  delight  in  as  sucb, 

5«1 


562 


BrXYJX'S  COMPLETE   WORKS. 


Miat  he  would  content  himself  with  a  remnant 
that  his  Father  had  bwtowed  upon  him.  As 
who  should  say,  "I  am  not  like  to  be  hon- 
oured in  that  salvation  ;  but  the  Father  has 
bestowed  upon  me  a  people,  and  they  shall 
come  to  me  in  truth,  and  in  them  will  I  be 
Bati.-fied."  The  text  before  may  be  called 
(hrigft  rejiox;  in  the  fulfdling  thereof  he 
restoth  himself  content  after  much  labour  and 
many  sermons  spent,  as  it  were,  in  vain.  As 
he  saith  by  the  prophet,  "  I  have  laboured  in 
rain,  I  have  spent  my  strength  for  naught  and 
in  vain."  Isa.  xlix.  4. 

But  as  there  he  saith,  "My  judgment  is 
with  the  Lord,  and  my  work  with  God,"  so  in 
the  text  he  saith,  "All  that  the  Father  giveth 
me  shall  come  to  me;  and  him  that  cometh  to 
me  I  will  in  nowise  cast  out."  By  these  words, 
therefore,  the  Lord  Jesus  comforteth  himself 
under  the  consideration  of  the  dissimulation 
of  some  of  his  followers.  He  also  thus  betook 
himself  to  rest  under  the  consideration  of  the 
little  effect  that  his  ministry  had  in  Capernaum, 
Ciiorazin,  and  Bethsaida:  "I  thank  thee,  0 
Father,"  said  he,  "Lord  of  heaven  and  earth, 
because  thou  hast  hid  these  things  from  the 
wise  and  prudent,  and  hast  revealed  them  to 
babes;  even  so,  Father,  for  so  it  seemed  good 
in  thy  sight."  Matt.  xi.  25;  Luke  x.  2L 

The  text,  in  general,  consists  of  two  parts, 
and  hath  special  respect  to  the  Father  and  the 
Son,  as  also  their  joint  management  of  the 
salvation  of  the  people.  "All  that  the  Father 
gi.-etfi  me  shall  come  to  me;  and  him  that 
cometh  to  me  I  will  in  nowise  cast  out." 

The  first  part  of  the  text,  as  is  evident,  re- 
spected the  Father  and  his  gift;  the  other  part 
the  Son  and  his  reception  of  that  gift. 

First.  For  the  gift  of  the  Father,  there  is  this 
to  be  considered,  to  wit: 

The  gift  itself:  and  that  is  the  gift  of  cer- 
tain persons  to  the  Son.  The  Father  giveth, 
ind  that  gift  shall  come:  "And  him  that 
jometh."  The  gift  then  is  of  persons;  the 
Father  giveth  persons  to  Jesus  Christ. 

S<'condly.  Next  you  have  the  Son's  reception 
of  this  gift,  and  that  showeth  itself  in  these 
particulars : 

1.  In  his  hearty  acknowledgment  of  it  to  be 
&^i/t:  "The  Father  givetlAiie." 

2.  In  his  taking  notice,  after  a  solemn  man- 
ner, of  ail  and  every  part  of  the  gift:  "All 
that  the  Father  giveth  me." 

3.  In  his  resolution  to  bring  them  to  him- 
self: "All  that  the  Father  giveth  me  shall 
come  to  me." 


4.  And  in  his  determining  that  not  any  thing 
shall  make  him  dislike  them  in  their  coming: 
"And  him  that  cometh  to  me  I  will  in  nowise 
cast  out." 

These  things  might  be  "poken  to  at  large,  as 
they  are  in  this  method  presented  to  view,  but 
I  shall  choose  to  speak  to  the  words — 

1.  By  way  of  explication. 

2.  By  way  of  observation. 

First,  By  way  of  explication:  "All  that  t!ie 
Father  giveth  me."  This  word  a,ll  is  often 
used  in  Scripture,  and  is  to  be  taken  more 
largely  or  more  strictly  even  as  the  truth  or 
argument  for  the  sake  of  which  it  is  made  use 
of  will  bear.  Wherefore,  that  we  may  better 
understand  the  mind  of  Christ  in  the  use  of  it 
here,  we  must  consider  that  it  is  limited  and 
restrained  only  to  those  that  shall  be  saved — 
to  wit,  to  those  that  shall  come  to  Christ,  even 
to  those  whom  he  will  "  in  nowise  cast  out." 
Thus  also  the  phrase  "all  Israel"  is  sometimes 
to  be  taken,  though  sometimes  it  is  taken  for 
the  whole  family  of  Jacob.  And,  so  "all 
Israel  shall  be  saved."  Eom.  xi.  By  "all 
Israel "  here  he  intendeth  not  all  of  Israel,  in 
the  largest  sense,  for  they  are  not  all  Israel 
which  are  of  Israel,  "  neither  because  they  are 
the  seed  of  Abraham  are  they  all  children; 
but  in  Isaac  shall  thy  seed  be  called — ^that  is, 
they  who  are  the  children  of  the  fiesh,  these 
are  not  the  children  of  God,  but  the  children 
of  the  promise  are  counted  for  their  seed." 
Eom.  ix.  6,  7,  8. 

This  word  all,  therefore,  must  be  limited  and 
enlarged  as  the  truth  and  argument  for  the 
sake  of  which  it  is  v^ed  will  bear,  else  we 
shall  abuse  Scriptures,  and  readers,  and  our- 
selves, and  all.  "And  I,  if  I  be  lifted  up 
from  the  earth,"  said  Christ,  "will  draw  all 
men  after  me."  John  xii.  32.  Can  any  one  im- 
agine that  by  all  in  this  place  he  should  mean 
all  and  every  individual  man  in  the  world, 
and  not  rather  that  all  that  is  consonant  to 
the  scope  of  the  place?  And  if  by  being 
"lifted  up  from  the  earth"  he  means,  as  he 
should  seem,  his  being  taken  up  into  heaven, 
and  if  by  "drawing  all  men  after  him"  he 
meant  a  drawing  them  into  the  place  of  glory, 
then  must  he  mean  by  all  men  those,  and  only 
those,  that  shall  in  truth  be  eternally  saved 
from  the  wrath  to  come :  "  For  God  hath  con- 
cluded them  all  in  unbelief,  that  he  might 
have  mercy  upon  all."  Rom.  xi.  32.  Here 
again  you  have  all  and  all — two  alls;  but  yet  a 
greater  disparity  between  the  all  made  men- 
tion of  in  the  first  place,  and  that  all  made 


COME  ASD    WELCOME  TO  JESUS  CHRIST. 


o63 


mention  of  in  the  second.  Those  intended  in 
thid  text  are  the  Jews,  even  all  of  them,  by 
the  first  aii  that  you  tind  iu  the  words.  The 
"<econd  all  doth  idso  intend  the  same  people, 
but  yet  only  so  many  of  tliem  as  God  will 
have  mercy  upon.  "  lie  hath  concluded  them 
all  in  unbelief,  that  he  mi^lit  liave  mercy  upon 
a.' I."  The  all  also  in  the  text  is  likewise  to  bo 
limited  to  the  saved,  and  them  only. 

Hut  a^j^aiti:  The  word  ffiirth,  or  hath  gi pen, 
nriust  be  restrained,  after  the  sjime  nnmner,  to 
the  same  Uniited  number:  "all  that  the  Fattier 
giveth  me."  Not  all  that  are  jjiven,  if  you 
take  the  gift  of  the  Father  to  the  Son  in  the 
largest  sense,  for  in  that  sense  there  are  many 
given  to  him  that  shall  never  come  unto  him; 
yea,  many  were  given  unto  him  that  "he  will 
cast  out,"  I  shall  therefore  first  show  you  the 
truth  of  this,  and  then  in  what  sense  the  gift 
in  the  text  must  be  taken. 

First,  That  all  that  are  given  to  Christ,  if 
you  take  the  gift  t)f  the  Father  to  him  in  the 
largest  sense,  cannot  be  inteinl.  ,1  in  ilie  text,  is 
evident — 

1.  llecauso  then  all  the  nun,  yra,  all  the 
tiling  in  the  worKl,  must  be  saved.  "All 
things,"  siiid  he,  "are  delivered  unto  me  by 
the  Father."  Matt.  xi.  27.  This,  I  think,  no 
nitiomil  num  in  the  world  will  conclude. 
Therefore  the  ffift  intended  in  the  text  must  be 
restrained  to  some — to  agi/l  that  is  given  by  way 
of  specialty  by  the  Father  to  the  S)n. 

2.  It  must  not  be  taken  for  all  that  in  any 
sense  are  given  by  the  Father  to  him,  because 
the  Father  hath  given  some,  yea,  many,  to 
him  to  be  dasheil  in  pieces  by  him.  "Ask  of 
me,"  said  the  Father  to  him,  "and  I  will  give 
thee  the  heathen  for  thine  inheritance,  and  | 


the  number  of  tho^e  that  are  said  to  he  girea 
in  the  text ;  for  thuse,  even  all  of  them,  shall 
come  to  him,  and  "  he  will  in  nowise  ca^t  out." 

'>i.  Some  are  given  to  Christ,  thai  he  by 
them  might  bring  about  some  of  his  high  and 
deep  designs  iu  the  world.  Tlius  Judas  was 
given  to  Christ— to  wit,  Uiat  by  him,  even  am 
he  was  determined  bef«»re,  he  might  briiif 
about  his  death,  and  so  the  Milvation  of  hit 
elect  by  his  bl«H)d.  Yea,  and  Jud»w  must  au 
manage  this  busitu^ss  ils  that  he  must  ka* 
himself  for  ever  in  bringing  it  to  pa^.  TherO" 
fore  the  Lord  Jesus,  even  in  his  losing  of 
Judas,  applies  himself  to  the  judgment  of  hia 
Father  if  he  liad  not  in  that  thing  done  that 
wliich  was  right,  even  in  sutfering  of  Judas  m> 
to  bring  alnmt  his  Master':)  death  as  that  he 
might  by  .so  doing  bring  abi>ut  his  own  »ternal 
damnation  also. 

"Those,"  sjiid  he,  "that  thou  gavesl  mc 
have  I  kept,  and  none  of  tliem  is  l«>st  but  the 
son  of  perdition,  that  the  Scriptures  might  be 
fulfilled."  John  xvii.  12.  Let  us,  then,  grant 
that  Judas  was  given  to  Christ,  but  not  as 
others  are  given  to  him,  nor  an  those  made 
mention  of  in  the  text;  for  then  he  should 
not  have  failed  to  have  been  so  received  bj 
Christ  Imd  kej)t  to  eternal  life.  Indeed  h« 
was  given  to  Christ,  but  he  was  given  to  him 
to  lose  him  in  the  way  that  I  have  mentioned 
before;  he  was  given  to  Christ,  that  he  by 
him  might  bring  about  his  own  <leath,  as  waji 
bet'ore  determin<  d,  and  that  in  the  overthrow 
of  him  that  did  it.  Yea,  he  must  bring  alHiut 
his  dying  for  us  in  the  loss  of  the  instrument 
that  betrayed  him,  that  he  might  even  fulfil 
the  Scripture  in  his  destruction  lu*  well  as  in 
the  salvation  of  the  rest.     "  And  none  of  them 


the  utmost   parts  of  the  earth  for  thy  posses-  !  is  lost  but  the  son  of  perdition,  that  the  Scriji 


«ion."  But  what  must  be  clone  with  them? 
Must  he  save  them  all?  No.  "Thou  shalt 
break  them  with  a  rml  of  iron;  thou  shalt 
dash  them  in  pieces  like  a  jiottor's  vi-^sel." 
Ps.  ii.  This  method  he  useth  not  with  them 
that  he  saveth  by  his  grace,  but  thuHC  that 
himself  and  saints  shall  rule  over  in  justice 
and  severity,  (Rev.  ii.  26,  27;)  yet,  oa  you  see, 
theij  'ire  ijirm  to  him;  therefore  the  gift  in- 
tended in  the  text  must  be  ri-:straine<l  to  tomr, 
to  a  yiji  that  is  given  by  way  of  npfcialtij  by 
the  Fatlier  to  the  Son. 

In  PsaUn  xi.  he  saith  plainly  that  sonic  are 
given  to  him  that  he  might  destroy  them : 
"Thou  host  given  mc  the  necks  of  mine  en- 
emies, that  I  might  destn)y  them  that  hate 
me."  Vcr.  40.     These  therefore  cannot  be  of 


ture  might  be  fulfilled." 

The  gif't,  therefore,  in  the  text  must  not  be 
taken  in  the  largest  sciise,  but  even  as  the 
words  will  bear — to  wit,  for  sufh  a  gift  as  he 
acceptcth,  and  promiscth  to  be  an  efl'eetua) 
means  of  eternal  sidvation  too.  "All  thai 
the  Father  giveth  me  shall  come  to  me,  and 
him  that  cometh  to  mo  I  will  in  nowiM<  caAl 
out."  Mark  I  They  shall  come  tl.at  arc  in 
special  given  unto  me,  and  th-y  »hail  by  nu 
means  be  rejected;  for  this  ia  the  Mibniaoce 
of  the  text. 

Thoae,  therefore,  intended  as  tlio  gift  in  the 
text  are  th<iBc  that  are  given  by  covenant  to 
the  Son — tho»»o  that  in  other  plac^-s  are  called 
the  r/rtV,  the  rhntcn,  the  M<ry>,  and  the  ehildrtm 
of  Iht  promitc,  Ac 


564 


BUNYAN'S  COMPLETE    WORKS. 


These  be  they  that  the  Father  hath  given 
to  Christ  to  keep  them,  those  that  Christ 
hath  promised  eternal  life  unto,  those  to 
whom  he  hath  given  his  word,  and  that  he 
sviU  have  with  him  in  his  kingdom  to  behold 

his  glorv. 

"  Tliis  is  the  will  of  the  Father  that  hath 
»ent  me,  that  of  all  that  he  hath  given  me  I 
should  lose  nothing,  but  should  raise  it  up 
B^Tiiu  at  the  last  day.  And  I  give  unto  them 
eternal  life,  and  they  shall  never  perish; 
nt'ither  shall  any  man  pluck  them  out  of  my 
hand.  My  Father  that  gave  them  me  is 
greater  than  all ;  and  no  man  is  able  to  pluck 
tlu-m  out  of  my  Father's  hand.  As  thou  hast 
givL-n  him  power  over  all  flesh,  that  he  should 
give  et<?rnal  life  to  as  many  as  thou  hast  given 
him.  Thine  they  were,  and  thou  gavest  them 
me,  and  they  have  kept  thy  word ;  I  pray  for 
them  ;  I  pray  not  for  the  world,  but  for  those 
that  thou  hast  given  me,  for  they  are  thine. 
And  all  mine  are  thine,  and  thine  are  mine; 
and  I  am  glorified  in  them." 

''  Keep  through  thine  own  name  those 
whonj  thou  hast  given  me,  that  they  may 
be  one  as  we  are.  Father,  I  will  that  those 
whom  thou  hast  given  me  may  be  with  me 
where  I  am,  that  they  may  behold  my  glory 
which  thou  hast  given  me;  for  thou  lovedst 
me  before  the,  foundation  of  the  world."  John 
ii.  39;  x.  28;  xvii.  1,  6,  9,  10,  24. 

.\11  these  sentences  are  of  the  same  imj^ort 
with  the  text;  and  the  alls  and  the  many, 
thoic,  they,  «&c.,  in  these  several  sayings  of 
Christ  are  the  same  with  all  the  given  in  the 
text:  "All  that  the  Father  giveth." 

So  that,  as  I  said  before,  the  word  all,  as 
also  other  words,  must  not  be  taken  in  such 
sort  a.><  our  foolish  fancies  or  groundless  opin- 
ions will  prompt  us  to,  but  do  admit  of  an  en- 
largement or  a  restriction  according  to  the 
true  meaning  and  intent  of  the  text.  We 
must  therefore  diligently  consult  the  meaning 
of  the  text  by  comparing  it  with  the  other 
>aying8  of  God;  so  shall  we  be  better  able  to 
find  out  the  mind  of  the  Lord  in  the  word 
which  he  lists  given  us  to  know  it  by. 

"All  that  the  Father  giveth."  By  this 
word  Father  Christ  dcscribeth  the  person 
giving,  by  which  we  may  learn  several  useful 
things:  1.  That  the  Lord  God  and  Father  of 
our  Lord  Jesus  Christ  is  concerned  with  the 
Son  in  the  salvation  of  his  people.  True,  his 
acts  to  our  salvation  are  diverse  from  those  of 
the  Son  ;  he  was  not  capable  of  doing  that  or 
those  things  for  us  as  did  the  Son ;  he  died 


not,  he  spilt  not  blood  for  our  redemption,  as 
the  Son;  but  yet  he  hath  a  hand,  a  grea< 
hand,  in  our  salvation  too.  As  Christ  saith, 
"The  Father  himself  loveth  you,"  and  hia 
love  is  manifest  in  choosing  of  us,  in  giving 
of  us  to  his  Son,  yea,  and  in  giving  his  Son 
also  to  be  a  ransom  for  us.  Hence  he  is  called 
"the  Father  of  all  mercies  and  the  God  of  all 
comfort."  For  even  the  Father  hath  himself 
found  out  and  made  way  for  his  grace  to  come 
to  us  through  the  sides  and  the  heart-blood  of 
bis  well-beloved  Sou.  Col.  i.  12.  The  Father 
therefore  is  to  be  remembered  and  adored  e-s 
one  having  a  chief  hand  in  the  salvation  tf 
sinners.  "  We  ought  to  give  thanks  to  the 
Father,  who  hath  made  us  meet  to  be  par- 
takers of  the  inheritance  of  the  saints  in 
light ;  for  the  Father  sent  the  Son  to  be  the 
Saviour  of  the  world."  Col.  i.  12;  1  John  iv. 
14.  As  also  we  see  in  the  text,  the  Father 
giveth  the  sinner  to  save  him. 

2.  Christ  Jesus  the  Lord,  by  this  word  Fa- 
ther, would  familiarize  this  giver  to  us.  Nat- 
urally the  name  of  God  is  dreadful  to  us, 
especially  when  he  is  discovered  to  us  l)y  those 
names  that  declare  his  justice,  holiness,  power, 
and  glory  ;  but  now  this  word  Father  is  a  fa- 
miliar word ;  it  frighteth  not  the  sinner,  but 
rather  inclineth  his  heart  to  love  and  be 
pleased  with  the  remembrance  of  him.  Hence 
Christ  also,  when  he  would  have  us  to  pray 
with  godly  boldness,  puts  this  word  Father  into 
our  mouths,  saying,  "  when  ye  pray,  Our  Fa- 
ther, which  art  in  heaven ;"  concluding  there- 
by that  by  the  familiarity  that  by  such  a 
word  is  intimated  the  children  of  God  may 
take  more  boldness  to  pray  for  and  ask  great 
things.  I  myself  have  often  found  that  when 
I  can  say  but  this  word  Father  it  doth  me  more 
good  than  if  I  called  him  by  any  other  Scrip- 
ture name.  It  is  Worth  your  noting  that  to 
call  God  by  his  relative  title  was  rare  among 
the  saints  in  Old  Testament  times.  Seldom  do 
you  find  him  called  by  this  name,  no,  some- 
times not  in  three  or  four  books;  but  now  in 
New  Testament  times  he  is  called  by  no  name 
so  often  as  this,  both  by  the  Lord  Jesus  him- 
self and  by  the  apostles  afterwards.  Indeed 
the  Lord  Jesus  was  he  that  first  made  this 
name  common  among  the  saints,  and  that 
taught  them,  both  in  their  discourses,  their 
prayers,  and  in  their  writings,  so  muCh  to  use 
it,  it  being  more  pleasing  to  and  discovering 
more  plainly  our  interest  in  God  than  any 
other  expression ;  for  by  this  one  name  we 
are  made  to  understand  that  all  our  raercief 


COME  Ayn    WELCOME  TO  JESUS  CHRIST. 


565 


ire  the  ofispring  of  God,  and  that  we  also  that 
arc  called  are  his  children  by  adoption. 

•  All  that  the  Father  giveth."  This  word 
i/iif th  lA  out  of  Christ's  ordinary  dialect,  and 
»eenioth  to  intimate,  at  the  !ir»t  stjuud,  as  if 
the  Father's  j;ift  to  the  S<jn  was  not  an  act 
that  is  |>a.st,  but  one  that  is  present  and  con- 
tinuing; when  indeed  this  jiill  was  bestowed 
I'jKin  Christ  when  the  covenant,  the  eternal 
c(<venaDt,  was  made  between  them  before  all 
worlds  Wherefore  in  th<is«j  other  places 
where  this  gift  is  mentioned  it  is  still  spoken 


A  man  giveth  his  daughter  to  such  a  man 
first  in  order  to  marriage,  and  this  respects  the 
time  past ;  and  he  giveth  her  agjiin  at  the  day 
appoiutetl  iu  marriage.  And  in  this  la-sl  senw 
perhaps  the  text  n>ay  have  a  meaning;  that  i«, 
that  all  that  the  Fatlier  hath  (before  the  world 
was)  given  to  Ji-sus  Christ  he  giveth  tht^m 
again  to  him  in  the  day  of  their  espousals. 

Things  that  are  given  among  men  iirt 
oAtimes  beat  at  first — to  wit,  when  they  are 
new  ;  and  the  reason  is,  U-cjiuse  all  earthly 
things  wax  old;  but  with  Christ  it  is  not  vi. 


of  as  an  act  that  is  past,  as  "AU  that  he  hath  j  This  gift  of  the  Katlur  is  not  old,  an«l  do- 
formed,  and  unplea<^ant  in  his  eyes,  and  there- 
fore to  him  it  is  always  new.  When  the  Lord 
spake  of  giving  the  land  of  Canaan  to  the 
Israelites,  he  saith  not  that  he  had  iriven  or 
would  give  it  to  them,  but  thus:  "The  Lord 
thy  Clod  giveth  thee  this  land."  Deut.  xi.  18. 
Not  but  that  he  had  given  it  to  them  while 
they  were  in  the  loins  of  their  fathers  hun- 
dreds of  years  before.  Yet  he  saith  note  he 
giveth  it  to  them,  as  if  they  were  now  also  in 
the  very  act  of  taking  pos.ses.sion,  when  as  yet 
they  were  on  the  other  side  of  Jordan.  What 
then  should  be  the  meaning?  Why,  I  take  it 
to  be  this :  that  the  land  should  b*-  to  them 
always  as  new— as  new  a.s  if  they  were  taking 
possession  thereof  but  now.  And  so  is  the 
gift  of  the  Father  mentioned  in  the  text  to  the 
8on ;  it  is  always  new,  as  if  it  were  alwayo 
new. 

"All  that  the  Father  giveth  me."  In  the^e 
words  you  find  mention  maile  <»f  two  persons, 
the  Father  and  the  .S>n — the  Father  giving 
and  the  Son  receiving  or  accepting  of  this  fnft- 
This,  then,  in  the  first  place,  clearly  denion- 
strateth  that  the  Father  and  the  Son,  though 
they,  with  the  Holy  Ghost,  are  one  an«l  the 
same  eternal  (i<m1,  yet  as  to  their  per»»onality 
are  distinct.  The  Father  is  one,  the  Hi«ly 
Spirit  is  one.  Uut  because  there  is  in  this  text 
mention  made  but  of  two  of  the  three,  thert»- 
fore  a  word  about  these  two.  The  giver  and 
receiver  cannot  Ik-  the  .same  porwrn  in  a  pr"|.ei 
sense  in  the  same  ait  of  giving  and  n-eeiving 
He  that  giveth  giveth  not  to  him-eif,  hut  U> 
another:  the  Father  giveth  not  to  the  Fathei 
— to  wit,  to  himself— but  to  the  Son;  the  N>o 
rcceircth  not  of  the  Son — to  wU,  of  himwolf— 
but  of  the  Father;  wi  when  the  Father  giveth 
commandment,  he  giveth  it  n«»f  to  him^'lf,  h<lt 
to  another ;  as  Christ  »>aith.  He  hnth  given  me 
a  commandment.  John  xii.  4'.».  S>  again,  "  I 
am  one  that  Ix-areth  witness  ..f  myself,  and  the 
Father  that  »«•»!•  !'■•■  l«!iri  tli  »ini.-M  of  uu-." 


t/ttrsi  me;  "to  as  many  as  thou  luLst  tjicrn 
me:"  "thou  yatxti  them  me,"  "and  these 
which  thou  hast  </irr«  me."  Therefore  of  ne- 
cessity this  must  be  the  first  and  chief  sense 
of  the  text — I  mean  of  this  giirfh — otherwise 
the  doctrine  of  election  and  of  the  eternal 
covenant  which  was  niatle  In-tween  the  Father 
and  the  Son  (in  which  covenant  this  gift  of 
the  Father  is  most  certainly  comprised)  will 
be  shaken,  or  at  leastwise  questionable  by  er- 
roneous and  wicked  men ;  for  they  may  say 
that  the  Father  gave  not  all  those  to  Christ 
that  shall  be  saved  before  the  world  Wiis  made, 
for  that  this  act  of  giving  is  an  act  of  contin- 
uation. 

itut  again,  this  word  (jireth  is  not  to  be  re- 
jected, for  it  hath  its  proper  iLsc,  and  may  sig- 
nify to  UA — 

1.  That  though  the  act  of  giving  among 
nun  doth  admit  of  the  time  past  or  the  time 
to  come,  and  is  to  be  .spoken  of  with  reference 
to  such  time,  yet  with  God  it  is  not  so.  Things 
past  or  things  to  come  are  always  present 
with  GikI  and  with  his  Son  Jesus  C'hrist:  "He 
calletb  things  that  are  not " — that  is,  to  us — 
"  as  though  liiey  were."  And  again,  "  Known 
unto  Go^i  are  all  his  works  from  the  founda- 
tion of  the  world."  All  things  to  God  are 
prcM^nt,  and  so  the  gift  of  the  Father  to  the 
Son,  although  to  us,  as  is  manifest  by  the  word, 
i'  is  an  act  that  is  past.  Kom.  iv.  17 ;  xv.  10. 

_'.  Christ  may  express  himself  thus  to  show 
that  the  Father  hath  not  only  given  him  this 
portion  in  the  lump  Ix-fore  the  world  wa.s,  but 
lltat  thoHc  that  he  had  so  given  he  will  give 
him  again — that  is,  wiJl  bring  them  to  him  at 
the  time  of  their  converaion — for  "the Father 
bringctb  them  to  Christ."  John  vi.  44. 

As  it  is  «aid,  "She  shall  be  brought  unto 
the  kill  nl  of  nee<llework  ;"  that  is, 

in   Ujc  I  HTM  of  Christ,  for  it  is  G«jd 

imputeth  that  to  tiio«c  thai  arc  .saved.  Pa.  xlv. 
14;   1  Cor.  i. 


566 


BUNYAN'S  COMPLETE   WORKS. 


Further,  here  is  something  implied  that  is 
aot  expressed— to  wit,  that  the  Father  hath 
Hot  given  all  men  to  Christ ;  that  is,  in  that 
sense  as  is  intended  in  the  text,  though  in  a 
larger,  as  was  said  before,  he  hath  given  him 
every  one  of  them,  for  then  all  should  be 
*ave*d  :  he  hath  tlierefore  disposed  of  some  an- 
otlK-r  way.  He  gives  some  up  to  idolatry ;  he 
giveii  some  up  to  uncleanness,  to  vile  affections, 
aud  to  a  reprobate  mind.  Now  these  he  dis- 
poseth  of  in  his  anger  for  their  destruction, 
(Acts  vii.  42 ;  Rom.  i.  24,  26,  28,)  that  they  may 
reap  the  fruit  of  their  doings  and  be  filled  with 
the  reward  of  their  own  ways.  But  neither 
hath  he  thus  disposed  of  all  nien ;  he  hath 
even  of  mercy  reserved  some  from  these  judg- 
ments, and  those  are  they  that  he  will  pardon, 
as  he  saith  :  "  For  I  will  pardon  them  whom 
I  reserve."  Jer.  1.  20.  Now  these  he  hath 
given  to  Jesus  Christ  by  will,  as  a  legacy  and 
portion.  Hence  the  Lord  Jesus  says,  "  This 
is  the  Father's  will  which  hath  sent  me,  that 
of  all  which  he  hath  given  me  I  should  lose 
notliing,  but  sliould  raise  it  up  again  at  the 
last  day." 

The  Father  tlierefore,  in  giving  of  them  to 
him  to  save  them,  must  needs  declare  unto  us 
these  following  things: 

1.  That  he  is  able  to  answer  this  design  of 
God — viz.,  t')  save  them  to  the  uttermost  sin, 
the  uttermost  temptation,  &c.  Heb.  vii.  25. 
Hence  he  is  said  to  "lay  help  on  one  that  is 
mighty,  mighty  to  save ;"  and  hence  it  is  again 
that  God  did  even  of  old  promise  to  send  his 
people  a  Saviour,  a  great  one.  Fs.  Ixxxix.  19 ; 
Isa.  Ixiii.  1.  To  save  is  a  great  work,  and 
calls  for  almightiness  in  the  undertaker;  hence 
he  is  called  the  "  Mighty  God,  the  Wonderful 
Counsellor,"  &c.  Sin  is  strong,  Satan  is  also 
strong,  death  and  the  grave  are  strong,  and  so 
is  the  curse  of  the  law ;  therefore  it  follows 
that  this  Jesus  must  needs  be  by  God  the 
Father  accounted  almighty,  in  that  he  hath 
given  his  elect  to  him  to  save  them  and  deliver 
them  from  these,  and  that  in  despite  of  all 
their  force  and  power. 

And  he  gave  us  testimony  of  this  his  might 
when  he  was  employed  in  that  part  of  our  de- 
liverance that  called  for  a  declaration  of  it. 
He  alnilished  death;  he  destroyed  him  that 
had  the  power  of  death ;  he  had  finished  sin, 
and  made  an  e«d  of  it  as  to  its  damning  effect 
upon  the  persons  that  the  Father  hath  given 
him  ;  he  hath  vamiuished  the  curse  of  the  law, 
nailed  it  to  his  cross,  aud  made  a  show  of  these 
things  openly.  2  Tim.  i.  10;  Heb.  ii.  14,  15; 


Hos.  xiii.  14;  Dan.  ix.  24;  Gal   iii.  13;  Col.  ii 
14,  15. 

Yea,  and  even  now,  as  a  sign  of  his  triumph 
and  conquest,  he  is  alive  from  the  dead,  and 
hath  the  keys  of  death  and  hell  in  his  own 
keeping.  Rev.  i.  18. 

2.  The  Father's  giving  of  them  to  him  to 
save  them  declares  unto  them  that  he  is  and 
•will  be  faithful  in  his  oflSce  of  Mediator,  and 
that  therefore  they  shall  be  secured  from  the 
fruit  and  wages  of  their  sins,  which  is  eter:;£; 
damnation,  by  his  faithful  execution  of  it 
And  indeed  it  is  said,  even  by  the  Holy  Ghost 
himself,  "that  he  is  faithful  to  him  that  ap- 
pointed him ;"  that  is,  to  this  work  of  saving 
those  that  the  Father  hath  given  him  for  that 
purpose,  as  "Moses  was  faithful  in  all  his 
house."  Yea,  and  more  faithful  too,  for  Moses 
was  faithful  in  God's  house  but  as  a  servant, 
"but  Christ  as  a  Son  over  his  own  house." 
Heb.  iii. 

And  therefore  this  man  is  counted  worthy 
of  more  glory  than  Moses,  even  upon  this  ac- 
count, because  more  faithful  than  he,  as  well 
as  because  of  the  dignity  of  his  person.  There- 
fore in  him,  and  in  his  truth  and  faithfulness, 
God  rested  well  pleased,  and  put  all  the  gov- 
ernment of  his  people  upon  his  shoidders, 
knowing  that  nothing  shall  be  wanting  in  him 
that  may  any  way  perfect  the  design.  And  of 
this  he — to  wit,  the  Son — hath  already  given  a 
proof;  for  when  the  time  was  come  that  his 
blood  wa^  by  divine  justice  required  for  their 
redemption,  washing,  and  cleansing,  he  as 
freely  poured  it  out  of  his  heart  as  if  it  had 
been  water  out  of  a  vessel,  not  sticking  to  part 
with  his  own  life  that  the  life  which  was  laid 
up  for  his  people  in  heaven  might  not  fail  to 
be  bestowed  on  them.  And  upon  this  account, 
as  well  as  upon  any  other,  it  is  that  God  calleth 
him  the  "  righteous  servant."  Isa.  liii.  For 
his  righteousness  could  never  have  been  com- 
plete if  he  had  not  been  to  the  uttermost  faith- 
ful to  the  work  he  undertook ;  it  is  also  because 
he  is  faithful  and  true  that  in  righteousness 
he  doth  judge  and  make  work  for  bis  people's 
deliverance.  He  will  faithfully  perform  this 
trust  reposed  in  him.  The  Father  knows  this, 
aud  hath  therefore  given  his  elect  unto  him.     • 

3.  The  Father  giving  of  them  to  him  to 
save  them  declares  that  he  is  and  will  be  gentle 
and  i^atient  towards  them  under  all  their  pro- 
vocations and  miscarriages.  It  is  not  to  be 
imagined  the  trials  and  i)rovocations  that  the 
Son  of  God  hath  all  along  had  with  thes« 
people  that  hath  been  given  to  him  to  save 


COME  AND    WELCOME  TO  JESUS  CHRIST. 


567 


indeed  he  iasaid  to  be  a  tried  stone,  for  lie  luw 
l>eeu  t'ied,  not  only  by  the  devil,  guilt  of  sin, 
death,  and  the  curne  of  the  law,  but  also  by  hla 
people's  ijjnoranee,  unruline.<s,  falls  into  sin, 
ami  deelininir  to  errors  in  life  and  doctrine. 
Were  we  but  eapablt-  (»f  seeing  how  the  Lord 
JcHUs  had  been  tried  evi-n  by  his  pfo|de  ever 
•ince  there  wa.*  one  of  them  in  the  w«irld,  \\v 
should  be  anuued  at  his  patience  and  gentle 
carriagCH  t<»  tliem.  It  is  tuiid  indeed,  "  The 
liOrd  is  very  pitiful,  slow  to  anger,  and  of 
great  nierey  ;"  and  indeed  if  he  had  not  In-i-n 
9u  he  eould  never  have  endured  tloir  man- 
ners as  he  lias  done  from  Adam  hitlu-rto. 
Tlu-refore  is  Ids  pity  an»l  bowi-U  towanls  his 
Chureh  preferrtnl  alM»vethe  pity  and  bowels  of 
a  mother  towards  her  ehild.  "Can  a  woman 
forget  her  sucking  ehild,  that  she  should  not 
have  eomp!iv<ion  on  the  son  of  her  wond)? 
Yea,  they  may  forget,  yet  I  will  not  forget 
thee,  saith  the  Lonl."   Isji.  xlix.  1;>. 

Inul  did  once  give  Mosi-s,  its  Christ's  servant, 
a  handful  of  his  people  to  carry  them  in  his 
iMMoni,  but  no  farther  than  from  F^rypt  to  Ca- 
naan; and  this  Moses,  its  is  said  of  him  by  the 
Holy  (Jhost,  was  the  meekest  man  that  was 
then  to  be  found  on  the  earth ;  yea,  and  he 
love<l  the  people  at  a  very  great  rate;  yet 
neither  would  his  meekness  n«»r  love  hold  out 
if)  this  worii ;  he  failetl  and  grew  passionate, 
vcn  to  provoking  his  G«k1  to  anger  under  this 
work.  "'And  Moses  sai«l  Unto  the  Lor;^  Where- 
tore  hant  thou  alllicteil  thy  servant?"  Hut 
what  was  the  afllietion?  Why,  the  I.,ord  had 
said  unto  him,  "Carry  this  people  in  thy 
l)os4>m,  as  11  nursing  father  beareth  his  sucking 
child,  unto  the  lainl  that  I  swarc  unto  their 
father*."  And  how  then?  "Not  I,"  says 
Moses;  "  I  am  not  able  t«>  bear  all  this  people 
alone,  Invause  it  is  too  heavy  for  me.  If  thou 
deal  thus  with  me.  kill  me,  I  pray  thee,  out  of 
hand,  if  I  have  found  favour  in  thy  sight,  and 
let  me  not  sec  my  wretchednesw."  Num.  xi.  11, 
12,  i;{,  14.  (lod  gave  them  to  Mos«*s,  that  he 
might  carr^  them  in  his  bottom,  that  he  might 
show  gentleness  and  patien«'e  towards  them 
under   all    the    provocations    wherewith    they 


this  was  one  of  the  qualifications  that  Ood 
looked  for,  and  knew  wius  in  him,  when  he 
gave  his  elect  to  him  to  save  them. 

4.  The  Father  giving  of  them  to  him  to  .save 
them  declares  that  he  hath  a  HUllicicncy  of 
wisdom  to  wage  with  all  those  ditlicnities  that 
would  attend  him  in  his  bringing  of  his  sona 
and  daughters  unto  glory.  1  Cor.  i.  30.  "  He 
hath  ma<le  him  to  us  to  be  wistlom ;"  yea,  he 
is  called  wisdom  itself.  And  (itnl  said  Uiore 
over  that  "  he  shall  deal  pru<lently."  Isa.  lii. 
VA.  And  indeed  he  that  shall  take  upon  him 
to  be  the  Saviour  of  the  people  had  need  be 
wi.se,  because  their  adversaries  are  •.uhile  ubove 
any.  llere'tliey  are  to  encounter  with  the  ser- 
pent who  for  his  subtlety  «)Utwitteil  our  father 
and  mother  when  their  wisdom  was  at  the 
highest.  (Jen.  iii.  Hut  if  we  talk  of  wisdom, 
our  Jesus  is  wise,  wiser  than  Solomon,  wiser 
than  all  men,  wiser  than  idl  angels;  he  is  even 
the  wisdom  <d"  (Jod.  "Christ  is  the  wisdom 
of  Ciod."  Col.  i.  1.  And  hence  it  is  that  ho 
turneth  sin,  temptations,  persecutions,  falls, 
and  all  things  for  gocnl  unto  his  people.  Horn, 
viii. 

Now  tlii'se  tilings,  lluis  concluded  on,  ilo 
show  us  also  the  great  and  wonderful  love  of 
the  Father,  in  that  he  should  choose  out  ono 
every  way  so  well  prepared  for  the  work  of 
man's  .salvation. 

Herein  indeed  jMjrccive  we  the  love  of  God. 
Hiram  gathered  that  God  li^vetl  Israel  U'caUHc 
he  had  given  them  such  a  king  :us  Silomon, 
(2  Chron.  ii.  11  ;|  but  how  much  more  may  wc 
behold  the  love  that  (iod  hath  li<-stowed  U|m>u 
us  in  that  he  hath  given  us  to  his  Son,  and 
also  given  his  Son  for  us. 

"All  that  the  Father  giveth  mc"  shall  come. 
In  the.se  last  words  there  is  closely  inserted  an 
answer  unto  the  Father's  end  in  giving  of  hia 
elect  unt*)  Jestus  Christ.  The  Father's  end 
wiLs,  that  they  might  come  to  him  and  Ih- saved 
by  him  ;  and  that,  says  the  S)n,  shall  be  dune; 
neither  sin  nor  Satan,  neither  lle»h  nor  world, 
neither  wi.sdoni  nor  folly,  shall  hinder  their 
coming  to  me.  "They  shall  ci»me  to  me,  and 
him  that  cometh  to  me  I  will  in  nowise  out 


would  provoke  him  from  that  time  tilt  he  had  |  out." 


bntught  them  to  their  land;  but  he  faileil  in  | 
the  work,  he  could  not  exercise  it,  because  he  j 
had  not  tlmt  sudicicncy  of  patience  towanls  ■ 
them.     Hut  now  it  is  said  of  the  |>enMin  s|N-ak- 
ing    in    the    text,   that   "  he  shall   gather    his 
laml><t  with  his  arm,  and  shall  carry  them  in  , 
his  IxMom,  and  shall  gently  lead  theni  that  are 
with  vouiiL'."  '  I-a.  xl.  l'^.  II.    intinKitiiiK'  that 


Here  theref«»n«  the  I.,ord  Jesus  |MHiitivcly  de- 
tcrmineth  to  put  forth  such  a  sullieieney  «>f  all 
gniee  as  shall  eirectually  |N-rform  thi«  pmmuie. 
"They  shall  come;"  that  is,  he  shall  cause 
them  to  come  by  infusing  of  an  .  leiw- 

ing  into  all   the  means  that  •\i  I  to 

that  end.     .\s  was  said  to  tlte  evil  spirit  tlat 
was  sent   to   iH-rsuade  .Vlial)  to  go  and   fall  at 


668 


BUNTAN'S  COMPLETE   WORKS. 


Ramoth-gilead,  "  Go :  thou  shalt  persuade  him 
and  prevail  also;  go  forth  and  do  so,"  (1  Kings 
xxii.  22,)  so  will  Jesus  Christ  say  to  the  means 
that  shall  be  used  for  the  bringing  of  those  to 
him  that  the  Father  hath  given  him.  I  say, 
he  will  bles.s  it  eflectually  to  this  very  end;  it 
shall  persuade  them,  and  shall  prevail  also; 
else,  as  I  said,  the  Father's  end  would  be  frus- 
trate, f..r  the  Father's  will  is  that  "of  all  that 
he  hath  given  him  he  sliould  lose  nothing,  but 
Hlionl.i  raise  it  up  at  the  last  day  "  in  order 
next  unto  himself— Christ  the  first-fruits,  af- 
terwards those  that  are  his  at  his  coming. 
1  Cor.  XV.  Rut  this  cannot  be  done  if  there 
should  fail  to  be  a  work  of  grace  effectually 
wrought,  though  but  in  any  one  of  them.  But 
this  shall  not  fail  to  be  wrought  in  them,  even 
in  all  the  Father  hath  given  him  to  save.  "All 
that  the  Father  hath  given  me  shall  come  unto 
me,"  Ac. 

But  to  speak  more  distinctly  to  the  words, 
"  they  shall  come,"  two  things  I  would  show 
you  from  these  words:  1.  What  it  is  to  come 
t<»  Christ.  2.  What  force  there  is  in  this  prom- 
ise to  make  them  come  to  him. 

1st.  I  would  show  you  what  it  is  to  come  to 
Christ.  This  word  come  must  be  understood 
spiritually,  not  carnally;  for  many  come  to 
him  carnally  or  bodily  that  had  no  saving  ad- 
vantage by  him:  multitudes  did  thus  come 
unto  him  in  the  days  of  his  flesh,  yea,  innum- 
erable companies.  There  is  also  at  this  day  a 
formal  customary  coming  to  his  ordinances  and 
way  of  worship,  which  availeth  not  anything; 
but  with  them  I  shall  not  now  meddle,  for  they 
are  not  intended  in  the  text.  The  coming, 
then,  intended  in  the  text  is  to  be  understood 
of  the  coming  of  the  mind  to  him,  even  the 
moving  of  the  heart  towards  him;  I  say,  the 
moving  of  the  heart  towards  him  from  a  sound 
t«enso  of  the  absolute  want  that  a  man  hath  of 
him  for  his  justification  and  salvation. 

This  doseription  of  coming  to  Christ  divideth 
iti»eJf  into  two  heads :  1.  That  coming  to  Christ 
is  a  moving  of  the  mind  towards  him ;  2.  That 
it  is  a  moving  of  the  mind  towards  him  from  a 
t*ound  seiist"  of  the  absolute  want  that  a  man 
hath  of  him  for  his  justification  and  salvation. 

To  apeak  to  the  /n-,</— That  it  is  a  moving  of 
the  mind  towards  him.  This  is  evident,  be- 
cause coming  hither  or  thither,  if  it  be  volun- 
tary, is  by  an  act  of  the  mind  or  will ;  so  com- 
ing to  Christ  is  through  the  inclining  of  the 
will.  "  Thy  pcoi>le  shall  be  willing."  Ps.cxl.3. 
This  »illingni>ss  of  heart  it  is  which  .sets  the 
mind  a-movir.g  af  er  or  towards  him.     The 


Cliurch  expresseth  this  moving  of  her  mind 
towards  Christ  by  the  moving  of  her  bowels : 
"  My  beloved  put  in  his  hand  by  the  hole  of 
the  door,  and  my  bowels  were  moved  for  him." 
Sono-  Sol.  V.  4.  "  My  bowels,"  the  passions  of 
my  mind  and  affections,  which  passions  of  the 
affections  are  expressed  by  the  yearning  and 
sounding  of  the  bowels,  the  yearning  and  pas- 
sionate working  of  them,  the  sounding  of  them 
or  their  making  a  noise  for  him.  Gen.  xliii.  30 ; 
1  Kings  iii.  26 ;  Isa.  xvi.  11. 

This,  then,  is  the  coming  to  Christ,  even  a 
moving  towards  him  with  the  mind.  "  And  it 
shall  come  to  pass  that  every  thing  that  liveth, 
which  moveth  whithersoever  the  water  shall 
come,  shall  live." 

The  water  in  this  text  is  the  grace  of  God  in 
the  doctrine  of  it.  The  living  things  are  the 
children  of  men,  to  whom  the  grace  of  God, 
by  the  gospel,  is  preached.  Now,  saith  he, 
"  every  living  thing  which  moveth  whitherso- 
ever the  water  shall  come,  shall  live."  And 
see  how  this  word  "  moveth  "  is  expounded  by 
Christ  himself  in  the  book  of  Revelation : 
"The  Spirit  and  the  bride  say.  Come  ;  and  let 
him  that  heareth  say.  Come.  And  let  him 
that  is  athirst  come.  And  whasoever  will, 
(that  is,  willing,)  let  him  take  of  the  water  of 
life  freely."  Rev.  xxii.  17. 

So  that  to  move  in  thy  mind  and  v/ill  after 
Christ  is  to  be  coming  to  him.  There  are  many 
poor  soii^  that  are  coming  to  Christ  that  yet 
cannot  tell  how  to  believe  it,  because  they  think 
that  coming  to  him  is  some  strange  and  won- 
derful thing ;  and  indeed  so  it  is.  But  I  mean 
they  overlook  the  inclination  of  their  will,  the 
moving  of  their  mind,  and  the  sounding  of 
their  bowels  after  him,  and  count  these  none 
of  his  strange  and  wonderful  thing,  when  in- 
deed it  is  a  work  of  the  greatest  wonder  in 
this  world  to  see  a  man  who  is  sometimes  dead 
in  sin  possessed  of  the  devil,  an  enemy  to 
Christ  and  all  things  spiritually  good — I  say,  to 
see  this  man  moving  with  his  mind  aftei  the 
Lord  Jesus  Christ  is  one  of  the  highest  won- 
ders in  the  world. 

2d.  It  is  a  moving  of  the  mind  towards  him 
from  a  sound  sense  of  the  absolute  want  that  a 
man  hath  of  him  for  his  justification  and  sal- 
vation. Indeed,  without  this  sense  of  a  lost 
condition  without  him  there  will  be  no  moving 
of  the  mind  towards  him.  A  moving  of  their 
mouth  there  may  be :  "  With  their  mouth  they 
show  much  love."  Ezek.  xxxiii.  31.  Such  a 
people  as  this  will  come  as  the  true  people 
Cometh — that  is,  in  show  and  outward  appear- 


CO.VE  AXD    WELCOME  TO  JESUS  CnRIST. 


569 


ance.  And  they  will  sit  before  God's  niinii^ten 
as  his  peijple  sit  before  them;  and  they  will 
hear  his  words  ttK>,  but  they  will  not  do  theiii; 
tl»at  is,  will  not  '•oiiie  inwardly  with  their 
minds:  "For  with  their  moutli  they  show 
much  love,  but  their  heart  (or  min<l)  gocth 
alter  their  covetousness."  Now  all  this  be- 
cause they  want  an  effeetual  sense  of  the  misery 
of  their  state  by  initure,  for  not  till  they  have 
tiiat  will  they  in  their  mind  move  after  him. 
Tlierefore  tlius  it  is  s^iid  eoneerninjj  the  truc- 
eomers:  "  At  that  day  the  j:reat  trumpet  shall 
be  blown,  and  they  shall  oome  whieh  were 
ready  to  perish  in  the  land  of  Assyria  ami  the 
outaLsts  of  the  land  of  F2j;ypt,  antl  shall  wor- 
ship the  Lord  in  his  holy  mountain  at  Jerusa- 
lem." Isa.  xxvii.  13.  They  are  then  (as  you 
H«'e)  the  outcifts  and  tluise  that  are  reatly  to 
perish  that  indei><l  have  their  minds  etleetually 
iukvihI  to  eome  to  Jesus  Christ.  This  sense  of 
thin^^  w:is  that  whieh  nnule  the  three  thousand 
iH>me,  that  nuide  Saul  come,  that  nuide  the 
jailer  come,  and  that  indeed  nuikes  all  othere 
come  that  come  eflectually.  Acts  ii.  2,  10. 

Of  the  true  cominp  to  Christ  the  three  lepers 
were  a  famous  semblance,  of  whom  you  read 
in  2  Kinp<  vii.  3,  i^c.  The  famine  in  those 
days  was  sore  in  the  land,  there  wius  no  bread 
ftir  the  people,  and  as  for  that  sustenance  that 
wiw,  which  wiLH  asses'  Hi-sh  and  doves'  dun^, 
that  was  only  in  Samaria;  and  of  these  the 
lepers  had  no  share,  for  they  were  thrust  with- 
out the  city.  Well,  now  they  sjit  in  the  pite 
of  the  city,  and  the  hunger  wits,  as  I  nmy  say, 
making  his  last  meal  of  them;  and  lH>in}:: 
therefore  half  dead  alreaily,  what  do  they 
think  of  doing?  Why,  first  they  display  the 
disnml  colours  of  death  before  each  other's 
faces,  and  then  resolve  what  to  do,  saying, 
"  If  we  .say  we  will  go  into  the  city,  then  the 
famine  is  in  the  city,  and  we  shall  die  there; 
if  we  sit  still  here  we  die  also.  Now  theref<)re 
come,  let  us  fall  into  the  host  of  the  Syrians; 
if  they  save  un  alive  we  shall  live;  if  they  kill 
us  we  shall  but  di«'."  Mere  now  won  necessity 
at  work,  and  this  necessity  drove  theiij  to  go 
thither  for  life  whither  else  they  wouUI  never 
have  gone  for  it.  Thus  it  is  with  tluin  that  in 
truth  come  to  Jesu«i  Christ :  death  is  before 
them :  they  sec  it  and  feci  it ;  he  is  feeding 
u|Min  them,  and  will  oat  thoni  quite  up  if  they 
conic  not  to  Jeitus  Christ ;  and  theretore  thi\v 
c«>n>e,  even  of  ni*cr*sity.  bi-ing  fureiwl  t)i. 
by  that  sens*  they  have  of  their  Ix-ing  u; 
and  everlastingly  undone  if  they  find  not  miiety 
in  h\u\. 


These  are  they  that  will  como :  indeed,  these 
are  they  that  are  invited  to  come :  *'  Come  unto 
me,  all  ye  that  lal)our  and  are  heavy  laden,  and 
I  will  give  you  rest."  Matt.  xi.  '2S. 

Take  two  or  three  things  to  nuike  this  more 
plain — to  wit,  that  coming  to  Christ  tloweth 
from  a  sound  sense  of  the  alis«duto  need  that  a 
num  hath  of  him,  as  afore. 

(1.)  "They  shall  come  with  wet-ping,  and 
with  supplication  will  I  lead  them  ;  I  will  caustf 
them  to  walk  by  rivers  of  waters  in  a  plain  way, 
wherein  they  .shall  not  hlumble."  Jer.  xxxi  9. 
.Mind  it!  they  come  with  weeping  and  KUppli- 
cation;  they  come  with  prayers  nnd  teara. 
Now  pniyiT>»  and  tears  are  the  etlects  of  a  right 
sense  of  the  need  of  mercy.  Thus,  a  senseleM 
sinner  cannot  come,  he  cannot  pray,  he  cannot 
cry,  he  cannot  come  sensible  of  what  he  sot* 
not  nor  feels.  "  In  those  ilays  an<l  at  that  time 
the  children  of  Israel  shall  come;  they  and 
the  children  of  Judah  together,  going  and 
weeping;  they  shall  seek  the  I^ird  their  God; 
they  shall  ask  their  way  to  Zion,  with  their 
faces  thitherward,  .saying.  Come  and  let  us  join 
ourselves  to  the  Lord  in  a  perpetual  covenant 
that  shall  not  be  forgotten."  Jer.  I.  4,  !}. 

(2.)  Thi-<  coming  to  Christ  is  ealletl  a  run- 
ning to  him,  a  Hying  to  him — a  Hying  to  him 
from  wrath  to  come.  Hy  all  which  terms  is 
set  forth  the  sen.-^e  of  the  man  that  comen — to 
wit,  that  he  is  aflccte<l  with  the  sense  of  bis 
sin.  and  the  death  due  thereto;  that  he  is  sen- 
sible that  the  avenger  of  blo«Ml  pursues  him, 
and  that  therefore  he  is  cut  off  if  he  make* 
not  spctnl  to  the  Son  of  (J<hI  for  life.  Matt, 
iii.  7;  Ps.  cxliii.  9.  Flying  is  the  last  work  of 
a  man  in  danger;  all  that  are  in  danger  do 
not  tly;  no,  not  all  that  see  them.Helves  in 
danger,  all  that  hear  of  dangrr,  will  not  fly. 
Men  will  consider  if  there  In-  no  other  way  of 
escape  before  they  Hy.  Therefore,  ils  I  said, 
Hying  is  the  la.-«t  thing.  When  all  refuge  fail*, 
lUid  a  man  is  made  to  m-c  that  there  is  nothing 
left  him  but  sin,  death,  and  damnation  unleaa 
he  Hies  to  Christ  for  life,  then  he  Hies,  and  not 
till  then. 

(.'t. I  That  the  true  coming  is  from  a  M*n«e  oi 
an  al»solute  ne«"<l  of  Jesus  Christ  to  save,  Ac, 
is  evident  by  the  outcry  that  is  made  by  them 
to  como  even  as  they  are  coming  to  him.  Matt, 
xiv.  SO;  Acts  ii.  37 ;  Acts  xvi.  30.  "  l>«.rd,  save 
me,  or  I  perish;"  "Men  and  brethren,  what 

dl  wo  do?"    "Sim,  what  must   I  do  to  b« 

.><1?"    and   the   like.     This   language  doth 

Mufliciently   discover    that    the    truly   coming 

M>uU  arc  iMiuU  sensible  of  their  nevd  of  aalra^ 


570 


BUNYAN'S  COMPLE'lh    WORKS. 


tlon  by  J.-.SU.S  Christ,  and,  moreover,  that  there 
ia  nothing  else  that  can  help  them  but  Christ. 

(4.)  It  is  yet  farther  evident  by  these  few 
things  that  follow:  It  is  said  that  such  are 
pricked  in  their  hearts— that  is,  with  the  sen- 
tence of  death  by  the  law,  and  the  least  prick 
in  the  heart  kills  a  man.  Acts  ii.  37.  Such  are 
said,  as  I  said  before,  to  weep,  to  tremble,  and 
to  be  iL-^tonished  in  themselves  at  the  evident 
opd  unavoidable  danger  that  attends  them  un- 
le»s  tii'.'y  Hy  to  Jesus  Christ.  Acts  ix.  16. 

(5.)  Coming  to  Christ  is  attended  with  an 
honest  and  sincere  forsaking  all  for  him.  "  If 
anv  man  come  unto  me,  and  hateth  not  his 
father  and  mother,  and  wife  and  children,  and 
brothri'ii  and  sisters,  yea,  and  his  own  life  also, 
he  cannot  be  my  disciple;  and  whosoever  doth 
not  bear  his  cro.^s  and  come  after  me  cannot  be 
my  disciple."  Luke  xiv.  2(3,  27. 

By  these  and  the  like  expressions  elsewhere 
Christ  describeth  the  true  comer,  or  the  man 
that  indeed  is  coming  to  him;  he  is  one  that 
Ciisteth  all  behind  his  back;  he  leaveth  all,  he 
forsaketh  all,  he  hateth  all  things  that  would 
stand  in  his  way  to  hinder  his  coming  to  Jesus 
Christ.  There  are  a  great  many  pretended 
comers  to  Jesus  Christ  in  the  world.  And 
they  are  much  like  to  the  man  you  read  of  in 
Mutt.  xxi.  30,  that  said  to  his  father's  bid- 
ding, "  I  go,  sir,  and  went  not."  I  say,  there 
are  a  great  many  such  comers  to  Jesus  Christ; 
they  say,  when  Christ  calls  by  his  gospel,  I 
come,  sir,  but  still  they  abide  by  their  pleasure 
an<l  carnal  delights.  They  come  not  at  all, 
only  they  give  him  a  courtly  compliment;  but 
he  takes  notice  of  it,  and  will  not  let  it  pass 
for  any  more  than  a  lie;  he  who  said,  "I  go, 
sir,  aiul  went  not,"  he  dissembled  and  lied. 
Take  heed  of  this,  you  that  flatter  yourselves 
with  your  own  deceivings.  Words  will  not  do 
with  Jesus  Christ.  Coming  is  coming,  and 
nothing  else  will  go  for  coming  with  him. 

Before  I  speak  to  the  other  head  I  shall 
answer  some  objections  that  usually  lie  in  the 
way  of  those  that  in  truth  are  coming  to  Jesus 
Chri.st. 

Objection  1.  Though  I  cannot  deny  but  my 
mind  runs  after  Christ,  and  that  too  as  being 
UK.ved  thereto  from  a  sight  and  consideration 
<tf  my  lost  condition,  for  I  see  without  him  I 
perish,  yet  I  fear  my  ends  are  not  right  in 
coming  to  him. 

(^ueMion.  Why,  what  is  thine  end  in  coming 
to  Christ? 

Ammr.  My  end  is  that  I  might  have  life 
and  lie  savid  by  Jesus  Christ. 


This  is  the  objection ;  weJ,  let  me  tell  thee 
that  to  come  to  Christ  for  life  and  to  be  saved, 
although  at  present  thou  hast  no  other  end,  ia 
a  lawful  and  good  coming  to  Jesus  Christ. 
This  is  evident,  because  Christ  propoui\deth 
life  a^  the  only  argument  to  prevail  with  sin 
ners  to  come  to  him,  and  so  also  blameth  them 
because  they  come  not  to  him  for  life.  '"And 
ye  will  not  come  to  me  that  ye  might  have 
life."  John  v.  3.  Besides,  there  are  many  other 
Scriptures  whereby  he  allureth  sinners  to 
come  to  him,  in  which  he  propoundeth  noth- 
ing to  them  but  their  safety.  As,  "He  that 
believeth  in  him  shall  not  perish;"  "he  that 
believeth  is  passed  from  death  to  life;"  "he 
that  believeth  shall  be  saved ;"  "  he  that  be- 
lieveth on  him  is  not  condemned."  And  be- 
lieving and  coming  are  all  one.  So  that  you 
see  to  come  to  Christ  for  life  is  a  lawful  com- 
ing and  good. 

In  that  he  believeth  that  he  alone  hath  made 
atonement  for  sin.  Rom.  ii. 

And  let  me  add,  over  and  above,  that  for  a 
man  to  come  to  Christ  for  life,  though  he  come 
to  him  for  nothing  else  but  life,  it  is  to  give 
much  honour  to  him. 

1st.  He  honoureth  the  word  of  Christ  and 
consenteth  to  the  truth  of  it,  and  that  in  these 
two  general  heads : 

(1.)  He  consenteth  to  the  truth  of  all  those 
sayings  that  testify  that  sin  is  most  abominable 
in  itself,  dishonourable  to  God,  and  damnable 
to  the  soul  of  man;  for  thus  saith  the  man 
that  Cometh  to  Jesus  Christ.  Jer.  xliv.  4; 
Rom.  ii.  23;  vi.  23;  2  Thess.  ii.  12. 

(2.)  In  that  he  believeth,  as  the  word  hath 
said,  that  there  is  in  the  world's  best  things, 
righteousness  and  all,  nothing  but  death  and 
damnation ;  for  so  also  says  the  man  that  comes 
to  Jesus  Christ  for  life.  Rom.  vii.  24,  25;  viii, 
2,  3;  2  Cor.  iii.  6,  7,  8. 

2dly.  He  honoureth  Christ's  person,  in  that 
he  believeth  that  there  is  life  in  him,  and  that 
he  is  able  to  save  him  from  death,  hell,  the 
devil,  and  damnation  ;  for  unless  a  man  be- 
lieves this  he  will  not  come  to  Christ  for  life. 
Heb.  vii.  24,  25. 

3dly.  He  honoureth  him,  in  that  he  be- 
lieveth that  he  is  authorized  of  the  Father  to 
give  life  to  those  that  come  to  him  for  it. 
John  v.  11,  12;  xvii.  1,  2. 

4thly.  He  honoureth  the  priesthood  of  Jesus 
Christ— 

(1.)  In  that  he  believeth  that  Christ  hath 
more  power  to  save  from  sin  by  the  sacrifice 
that  he  hath  offered  for  it  than  hath  all  law 


COME  Ayf>    WELCOME  TO  JESUS  CHRIST. 


571 


devils,  death,  or  sin  to  condemn.  He  that  be- 
lieves not  this  will  not  come  to  Je>u.s  L'hri.xt 
for  life.  Act8  .xiii.  38;  Heb.  ii.  14,  15;  Rev.  i. 
17,  18. 

(2.)  In  that  he  bolieveth  that  Christ,  accord- 
ing; to  hisotlice,  will  bo  most  faithful  and  iiut- 
ciful  in  the  discharjre  of  his  otlice.  This  must 
be  included  in  the  faith  of  him  that  comes  for 
life  to  Jesus  Christ.  1  Jidin  ii.  1,  2,  3 ;  ileb.  ii. 
17,  18. 

5thly.  Further,  he  that  cometh  to  JesUs 
Christ  for  life  taketh  part  with  him  against 
sin  and  against  the  ragged  antl  imperfect 
righteousness  of  the  w<»rhl ;  yea,  and  against 
false  Christs  and  damnable  errors  that  .set 
themsolves*  iigainst  the  worthiness  of  his  merits 
and  sufficiency.  This  is  evident  for  that  such 
a  soul  singleth  Christ  from  them  all  as  the 
only  one  that  can  save. 

Gthly.  Therefore  as  Noiih,  at  GdiI's  com- 
mand, thou  preparest  tliis  ark  for  the  saving 
of  thyself,  by  which  also  tiiou  condemnest  the 
world  and  art  become  heir  of  the  righteous- 
ness which  is  by  faith,  (Heb.  xi.  7  ;)  wherefore, 
coming  sinner,  be  content;  he  that  cometh  to 
Jesus  Christ  believeth  too  that  he  is  willing 
to  show  mercy  to  and  have  comp!i-s.-.ion  upon 
•him  (though  unworthy)  that  comes  to  him  for 
life.  And  therefore  thy  soul  lieth  not  only 
under  a  special  iuvitntion  to  come,  but  under 
a  promise  too  of  being  accepted  and  forgiven. 
Matt.  xi.  28. 

All  these  particular  parts  and  qualities  of 
faith  are  in  that  snul  that  conu*s  to  Jesus 
Christ  for  life,  an  is  evident  to  any  indifferent 
judgment 

For  will  he  that  believeth  not  the  testimony 
of  Christ  concerning  the  baseness  of  siu  and 
tlie  insufficiency  of  the  righteousness  of  the 
world,  come  to  Christ  for  life?    No. 

He  that  believeth  not  the  tcstinjony  of  the 
word  comes  not ;  he  that  believeth  that  there 
is  life  anywhere  else  comes  not;  he  that  qucs- 
lions  whether  the  Father  hath  given  Christ 
power  to  forgive  comes  not;  he  that  thinketh 
tliat  there  is  more  in  sin,  in  the  law,  in  death, 
aJid  the  devil  to  destroy,  than  there  is  in 
Christ  to  save,  comes  not;  he  also  that  ques- 
tions his  faithful  management  of  his  prii.'st- 
hood  for  the  salvation  of  sinnen  come«  not. 

Thou,  then,  that  art  indeed  the  coming  sin- 
ucr,  bclieveat  thou  this?  True,  |H.'rha|>s,  thou 
d<nt  not  believe  with  full  oitsurance,  nor  hast 
thou  leisure  to  take  notice  of  thy  faith  as  to 
these  distinct  acts  of  it  ;  but  yet  all  this  faith 
la  iu  him  coming  to  Christ  for  life.     Anil  thc 


faith  that  thus  w  cketh  is  the  faith  of  the  best 
and  purest  kind,  becxiuse  this  man  eumes  alone 
Its  a  sinner,  and  as  seeing  that  life  is  to  be  had 
only  in  Jesus  Christ. 

Uefore  I  conclude  my  antwtr  to  this  ob 
jection  take  into  thy  consideration  these  two 
things : 

1st.  That  the  cities  of  refuge  were  erectetl 
for  thiwe  that  were  dead  in  the  law  and  that 
yet  would  live  by  grace,  even  for  thone  that 
were  to  fly  thither  for  life  from  the  avenger 
of  blood  that  pursued  after  them.  .\nd  it  is 
Worth  your  noting  that  those  that  were  uiM)n 
their  flight  thither  are  in  a  peculiar  maimer 
called  the  people  of  Ci<k1  :  "Cast  ye  up,  cast 
ye  up,  (saith  CJml,)  prepare  ye  the  way;  take 
up  the  stumbling-block  out  of  the  way  of  my 
people."  Isa.  Ivii.  14.  This  is  meant  of  pre- 
paring the  way  to  the  city  of  refuge,  that  the 
slayers  might  escape  thither;  which  flying 
slayers  are  here,  by  way  of  specialty,  called 
the  people  of  CJod,  even  those  of  them  that 
escaped  thither  for  life. 

2dly.  Consider  that  of  .Vhab  when  Ben- 
hadad  sent  to  him  for  life,  saying,  "Thus 
^aith  thy  servant  Ik-nhadad,  I  pray  thee  let 
me  live."  Though  Ik-nhadad  had  sought  the 
crown,  kingdom,  yea,  and  also  the  life  of 
Ahab,  yet  how  effectually  doth  lienhadad 
prevail  with  him!  Is  lienhadad  yet  alive? 
saith  Ahab.  He  is  my  brother;  yea,  "go  ye, 
bring  him  to  me;  so  he  made  him  ride  in  his 
chariot."  1  Kings  xx. 

Coming  sinner,  what  thinkest  thou?  If 
Ji>sus  Christ  had  as  little  goodness  in  him 
as  Ahab,  he  might  gnint  an  humble  lk>n- 
hadad  life;  thou  neither  begdlt(>st  of  him  his 
crown  and  dignity;  life,  eternal  life  will 
serve  thy  turn.  How  much  more  then  shalt 
thou  have  it  since  thou  a>t  to  deal  with  Him 
who  is  go<Mlness  and  mercy  itself!  yea,  since 
thou  art  also  called  upon,  yea,  greatly  en- 
couraged by  a  promise  of  life,  to  c«)me  unto 
him  for  life!  Kea<i  also  these  S:ripture-n ; 
Num.  XXXV.  11,  14,  15;  Josh.  xx.  l-C;  Heb. 
jv.  16,  21. 

Objection  2.  When  I  say  I  only  se«'k  my«»lf, 
I  mean  I  do  not  find  that  1  do  d<- 
glor)'  in   mine  own  salvation  by  < 
that  maki<s  me  fear  I  do  not  come  uright. 

AnsuYT.  Where  doth  Christ  Jenus  re<]uir« 
such  a  qualification  of  thoMc  that  nro  coming 
to  him  for  life?  Come  thou  for  life,  aid 
trouble  not  thy  h':»d  with  oii'-h  ohiei(i..iii 
against  th-  vl'tio 

to  glorify  ;  -uch^ 


o72 

worm  as  thoi  art.  The  Father  saith  to  the 
Bon,  "  Thou  art  my  servant,  O  Israel,  in  whom 
I  will  be  gloriiied."  God  propoundeth  life  to 
Binners  as  the  argument  to  prevail  with  them 
to  come  to  him  for  life,  and  Christ  says  plainly, 
"  I  am  come  that  ye  might  have  life."  John 
xii.  10.  He  hath  no  need  of  thy  designs, 
though  thou  hast  need  of  his  eternal  life, 
pardon  of  sin,  and  deliverance  from  wrath  to 
come.  Clirist  i)ropounds  these  to  thee,  and 
these  be  the  tilings  that  thou  hast  need  of: 
besides,  (Jod  will  be  gracious  and  merciful  to 
worthless,  undeserving  wretches;  come  then 
as  such  an  one,  and  lay  no  stumbling-block  in 
the  way  to  him,  but  come  to  him  for  life,  and 
live.  John  v.  34 ;  x.  10,  and  iii.  36 ;  Matt.  i. 
21 ;  Prov.  viii.  3G,  37;  1  Thess.  xi. ;  John  xi. 
2.5,  20. 

When  the  jailer  said,  "Sirs,  what  must  I  do 
to  be  saved?"  Paul  did  not  so  much  as  once 
ask  him,  What  is  your  end  in  this  question? 
do  you  design  the  glorj'  of  God  in  the  salva- 
tion of  your  soul?  He  had  more  wit ;  he  knew 
that  such  questions  as  these  would  have  been 
but  fools'  baubles  about,  instead  of  a  sufficient 
salve  to,  so  weighty  a  question  as  this.  Where- 
fore, since  this  poor  wretch  lacked  salvation  by 
Jesus  Christ — I  mean  to  be  saved  from  hell  and 
death,  which  he  knew  (now)  was  due  to  him 
for  the  sins  that  he  had  committed — Paul  bids 
him,  like  a  poor  condemned  sinner  as  he  was, 
to  proceed  still  in  this  his  way  of  help-seeking. 
Baying,  "  Believe  on  the  Lord  Jesus  Christ  and 
thou  shalt  be  saved."  Acts  xvi.  30,  31,  ^2.  I 
know  that  afterwards  thou  wilt  desire  to  glo- 
rify Christ  by  walking  in  the  way  of  his  pre- 
cepts, but  at  jjresent  thou  wantest  life:  the 
avenger  of  blood  is  behind  thee,  and  the  devil, 
like  a  roaring  lion,  is  behind  thee ;  well,  come 
now  and  obtain  life  from  these;  and  when 
thou  hast  obtained  some  comfortable  persuasion 
that  thou  art  made  partaker  of  life  by  Christ, 
then,  and  not  till  then,  thou  wilt  say,  "  Bless 
the  Lord,  O  my  soul,  and  all  that  is  within  me 
bless  his  holy  name.  Bless  the  Lord,  O  my 
Boul,  and  forget  not  all  his  benefits ;  who  for- 
giveth  all  thine  iniquities  and  healeth  all  thy 
diseases ;  who  redeemeth  thy  life  from  destruc- 
tion, and  crowneth  thee  with  loving-kindness 
and  tender  mercie.«i."  Ps.  ciii.  1-6. 

Objection  3.  But  I  cannot  believe  that  I  am 
come  to  Christ  aright,  because  sometimes  I  am 
apt  to  question  his  very  being  and  ofiice  to 
Bare. 

Thus  to  do  is  horrible,  but  mayest  thou  not 
judge  amiss  in  this  matter? 


BUNTAN'S  COMPLETE  WORKS. 


How  can  I  judge  amiss  when  I  judge  as  1 
feel?  Poor  soul!  Thou  mayest  judge  amiss 
for  all  that.  Why,  saith  the  sinner,  I  think 
that  these  questionings  come  from  my  heart. 

Answer.  Let  me  answer:  That  which  comes 
from  thy  heart  comes  from  thy  will  and  affec- 
tions, from  thy  understanding,  judgment,  and 
conscience,  for  these  must  acquiesce  in  thy 
questioning  if  thy  questioning  be  with  thy 
heart.  And  how  sayest  thou,  (for  to  name  no 
more,)  dost  thou  with  the  affection  and  con- 
science thus  question  ? 

Answer.  No,  my  conscience  trembles  when 
such  thoughts  come  into  my  mind,  and  my 
affections  are  otherwise  inclined. 

Then  I  conclude  that  these  things  are  either 
suddenly  injected  by  the  devil,  or  else  are  the 
fruits  of  that  body  of  sin  and  death  that  yet 
dwells  within  thee,  or  perhaps  from  both  to- 
gether. 

If  they  come  wholly  from  the  devil,  as  they 
seem,  because  thy  conscience  and  aflfections 
are  against  them,  or  if  they  come  from  that 
body  of  death  that  is  in  thee,  (and  be  not  thou 
curious  in  inquiring  from  which  of  them  they 
come ;  the  safest  way  is  to  lay  enough  at  thy 
own  door,)  nothing  of  this  should  hinder  thy 
coming  nor  make  thee  conclude  thou  comesj 
not  aright. 

And  before  I  leave  thee  let  me  a  little  query 
with  thee  about  this  matter. 

1st.  Dost  thou  like  these  wicked  blasphe- 
mies? 

Ansioer.  No,  no ;  their  presence  and  work 
ing  kill  me. 

2dly.  Dost  thou  mourn  for  them,  pray  against 
them,  and  hate  thyself  because  of  them? 

Answer.  Yes,  yes;  but  that  which  afflicts 
me  is,  I  do  not  prevail  against  them. 

3dly.  Dost  thou  sincerely  choose  (mightest 
thou  have  thy  choice)  that  thy  heart  might  be 
affected  and  taken  wdth  the  things  that  are 
best,  most  heavenly,  and  holy  ? 

Answer.  With  all  my  heart,  and  death  the 
next  hour,  (if  it  were  God's  will,)  rather  than 
thus  to  sin  against  him. 

Well,  then,  thy  not  liking  of  them,  thy 
mourning  for  them,  thy  praying  against  them, 
and  thy  loathing  thyself  because  of  them,  with 
thy  sincere  choosing  of  those  thoughts  for  thy 
declaration  that  are  heavenly  and  holy,  clearly 
declare  that  these  things  are  not  countenanced 
either  with  thy  will,  affections,  understanding, 
judgment,  or  conscience,  and  so  that  thy  heart 
is  not  in  them,  but  that  rather  they  come  im- 
mediately from  the  devil,  or  arise  from  the 


COME  AM)    WKl.cnMK  TO  JESUS  CHRIST. 


57S 


Body  of  death  that  is  in  thy  tU-sh,  of  whio'.i 
Itou  ouji^litt-it  thin  to  siiy,  "  Now  then  it  is  no 
more  I  that  doth  it,  but  oin  that  dwells  in  nie." 
Rom.  vii.  16,  17. 

I  will  give  thee  a  pertinent  instance.  In 
Deut.  xxii.  thou  maye»«t  read  of  a  Ix'trotlied 
danisi'l,  one  betrothed  to  her  beloved,  one  tliat 
had  given  him  her  heart  and  nioutii,  as  thou 
bust  given  thyself  to  Christ;  yet  she  was 
net  with  its  she  walked  in  the  field  by  one 
tliat  forced  her,  becau-se  he  wjw  stronger  than 
she.  Well,  what  judgment  now  doth  ( Jo<l,  the 
righteous  Jmlge,  |>.n.-»s  u|Kin  the  damsel  for  this? 
"The  man  only  that  lay  with  her,"  saith  (Jod, 
"shall  die.  Ihtt  unto  the  damsel  tliou  shall  do 
nothing;  there  is  in  the  danisi-l  no  sin  wortiiy 
of  death.  For,  as  when  a  man  riseth  against 
his  neighbour  ami  slayeth  him,  even  so  is  this 
matter;  he  found  her  in  the  field,  and  the  be- 
trothed damsel  cried,  ami  there  was  none  to 
save  her." 

Thou  art  this  damsel;  the  man  that  forced 
thee  with  these  bhusphemous  thoughts  is  the 
devil ;  and  he  lighteth  ujmjh  thee  in  a  fit  place, 
even  in  the  fields  as  thou  art  wandering  after 
Jesus  Christ;  but  thou  eriest  out,  an<l  by  thy 
en."  did.stshow  that  thou  abhorrest  such  wicked 
lewdru-s-s.  Well,  the  Judge  of  all  the  earth 
will  do  right:  he  wiil  not  lay  the  sin  at  thy 
d<Mir,  but  at  his  that  otVered  the  violence;  and 
for  thy  comfort  take  this  into  consideration, 
that  he  "comes  to  heal  them  that  were  op- 
]'r<>s.st><l  of  the  devil." 

"'  ■    '■  •/!  4.  But  saith  another,  I  am  so  heart- 

w,  and,  as  I  think,  so  indifferent  in 

my   toming,  that,  to  speak   truth,  I   know  not 

whether  my  kind  of  coming  ought  to  be  called 

;i  cominj^to  Christ. 

AiMir^r.  You  know  that  I  told  you  at  fir.-.t 
that  coming  toChri<it  '\»  a  moving  of  the  heart 
and  atfectionM  towards  him. 

Hut,  saith  the  xoul,  my  dulneiis  and  indiflV'r- 
ence  iii  all  holy  <hities  demonstrate  my  heart- 
lesftness  in  coming;  and  to  come,  and  not  with 
Llie  heart,  signifies  nothing  at  all. 

Auftiter.  The  moving  of  the  heart  after 
Chri«(  is  not  to  be  discerned  (at  all  limcH)  by 
thy  S4>nsible  alTcctionate  jwrformance  of  duties, 
but  rather  by  thonc  secret  groanings  and  com- 
pl.<iints  whirh  thy  soul  makes  to  (i<Mi  against 
that  sloth  that  attends  thee  in  duties. 

2dly.  Hut  grant  it  be  even  as  tlum  sayest  it 
is,  that  thiiu  comest  so  slowly,  i^tc.,  yet  since 
Christ  bids  them  como  that  come  not  at  nil, 
surely  they  may  be  acceptc«l  that  come,  though 
attended  with  those  infirmitic«  which  thou  at 


present  groanest  under.  He  saith,  "  And  him 
that  Cometh  ;"  he  saith  not.  If  they  come  sen- 
sibly, so  fast,  but,  "And  him  that  cometh  to 
me  I  will  in  nowise  cast  out."  ile  saith  also 
in  lHh  of  I*roverb«t,  "As  for  him  that  wantcth 
understanding" — that  is,  a  heart;  for  oftcntinn-t 
the  unilcrstaiiding  is  taken  for  the  heart— 
"eomi-  rat  of  my  bread  and  drink  of  the  wino 
that  I  have  mingled." 

.'Mly.  Thou  may(>st  be  vehement  in  thy  spirit 
in  coming  to  Jesus  Christ,  and  yet  be  plagued 
with  sensible  sloth ;  so  was  the  Church  when 
!<he  cried,  "  Draw  me,  we  run  after  thee;"  and 
Paul  when  he  said,  "When  I  wuild  do  goo<l, 
evil  is  present  with  me."  The  works,  strug- 
glings,  and  opptwitions  of  the  fii-sh  are  more 
numifest  than  are  the  works  of  the  Spirit  in 
our  hearts,  and  so  are  stsMier  felt  than  they. 
What  then?  Let  us  not  be  iliscourafjed  at  the 
sight  and  feeling  «if  our  own  iufirmities,  but 
run  the  faster  to  Jesus  Christ  for  salvation. 

4thly.  (ut  thy  heart  warmed  with  the  sweet 
promise  of  Christ's  acceptance  of  the  coming 
sinner,  and  that  will  make  thee  more  haste 
unto  him.  Discouniging  thoughts,  they  arc 
like  unto  cold  water;  they  benumb  the  senses, 
and  make  us  go  ungainly  about  our  business; 
but  the  sweet  and  warm  gleams  of  promino  are 
like  the  comfortable  beams  of  the  sun,  which 
enliven  and  refresh.  You  see  how  little  the 
bee  and  the  fiy  do  play  in  the  air  in  winter. 
Why?  the  cold  hinders  them  from  doing  it, 
but  when  the  wind  ami  sun  is  warm,  who  is  to 
busy  as  tliey? 

othly.  Hut  ngnin.  he  that  conn's  to  Christ 
flies  for  his  life.  Now,  there  is  no  man  that 
flies  for  his  life  that  thinks  he  s|ieeds  tant 
enough  on  his  journey;  no,  could  he,  lie  would 
willingly  take  a  mile  at  a  step.  Oli  my  sloth 
and  henrtlesaneiM !  siiye»t  thou.  "  Oh  that  I 
had  wings  like  a  dove,  for  then  would  I  flee 
uway  and  be  at  rest!  I  would  hasten  my  en- 
cape  from  the  win«ly  storm  and  tempest." 

I'oor  c«)ming  soul,  thou  art  like  the  man 
that  would  ride  full  gallop  whose  Ixirsc  will 
hardly  trot.  Now,  the  desire  of  his  mind  i« 
not  to  be  judged  of  by  the  slow  pace  of  the 
dull  jade  he  rides  on.  but  by  tb<-  !ii('  '  ! 

kicking,  and  spurring  as  !.e  mI'.  ..: 
Thy  rt.-sh  is  like  this  dull 
lop  after  Christ,  it  will  I"  .   i 

thy  soul  and  heaven  lie  at  stake,  liut  Iw  uf 
giMMl  comfort:  Christ  judgeth  not  areonling  to 
the  ficrcvnc9Mi  of  outward  motion,  but  ai  cording 
to  the  sincerity  of  the  heart  ami  inwani  |«rtA. 

Ctbly.  Ziba   in   appearance  i-auui  to   UavM 


Hi 


BUNYAN'i^  COMPLETE  WORKS. 


much  fasicr  than  did  Mephibosheth,  but  yet 
his  heart  was.  not  so  upright  in  him  to  David 
as  was  his.  It  is  true,  Mephibosheth  had  a 
check  from  Dtivid,  for  said  he,  "  Why  wentest 
thou  not  with  me,  Mephibosheth?"  But  when 
David  came  to  remember  that  Mephibosheth 
was  lame,  (f-r  that  was  his  plea,  "thy  servant 
b  lame,")  he  was  content,  and  concluded  he 
would  have  ome  after  him  faster  than  he  did; 
and  Mi-pliiboshcth  appealed  to  David,  who 
was  in  those  days  an  angel  of  God  to  know  all 
things  that  are  done  in  the  earth,  if  he  did  not 
believe  that  the  reason  of  his  backwardness 
lay  in  his  lameness  and  not  in  his  mind.  Why, 
poor  coming  sinner,  thou  canst  not  come  to 
Christ  witii  that  outward  swiftness  of  career  as 
many  others  do,  but  doth  the  reason  of  thy 
backwardness  lie  in  thy  mind  and  will,  or  in 
the  sluggishness  of  the  flesh?  Canst  thou  say 
sincerely,  "  Tbe  spirit  truly  is  willing,  but  the 
flesh  is  weak  ?"  Yea,  canst  thou  appeal  to  the 
Lord  Jesus,  who  knoweth  perfectly  the  very 
inmost  thought  of  thy  heart,  that  this  is  true? 
Then  take  this  for  thy  comfort:  he  hath  said, 
"  I  will  asst-mble  her  that  halteth,  I  will  make 
her  that  halteth  a  remnant,  and  I  will  save  her 
that  halteth."  What  canst  thou  have  more 
from  the  sweet  lips  of  the  Son  of  God?     But, 

7thly.  I  read  of  some  that  are  to  follow  Christ 
in  chains;  I  say,  to  come  after  him  in  chains. 
"Thus  saith  the  Lord,  the  labour  of  Egypt, 
and  the  merchandise  of  Ethiopia,  and  the 
Sabeans,  men  of  stature,  shall  come  over  unto 
thee,  and  they  shall  be  thine ;  they  shall  come 
after  thee ;  in  chains  shall  they  come  over,  and 
they  shall  fall  down  unto  thee.  They  shall 
make  supplication  unto  thee,  saying.  Surely 
there  is  none  else  to -save."  Isa.  xl.  14.  Surely 
they  that  come  after  Christ  in  chains  come  to 
him  in  great  difliculty,  because  their  steps  by 
the  chains  are  straitened. 

And  what  chain  so  heavy  as  those  that  dis- 
counige  thee?  Thy  chain  which  is  made  of 
guilt  and  filth  is  heavy ;  it  is  a  wretched  band 
about  thy  neck,  by  which  thy  strength  doth 
fail.  Lam.  i.  14;  iii.  17.  But  come,  though 
thou  comest  in  chains;  it  is  glory  to  Christ 
that  a  sinnt-r  comes  after  him  in  chains.  The 
clankings  of  thy  chains,  though  troublesome 
to  thee,  are  not  nor  can  be  obstruction  to  thy 
Bulvation  ;  it  is  Christ's  work  and  glory  to  save 
thee  from  thy  chains,  to  enlarge  thy  steps,  and 
Bet  thee  at  liberty.  The  blind  man,  though 
called,  surely  could  not  come  apace  to  Jesus 
Christ,  but  Christ  could  stand  still  and  stay  for 
h'.m.    True,  "  he  rideth  upon  the  wings  of  the 


wind,"  but  yet  he  is  Icng-sufferiug,  and  hia 
long-suffering  is  salvation  to  him  that  cometl 
to  him. 

8thly.  Hadst  thou  seen  those  that  came  to 
the  Lord  Jesus  in  the  days  of  his  flesh,  how 
slowly,  how  hobbliugly  they  came  to  him  by 
reason  of  their  infirmities,  and  also  how  friend 
ly,  and  kindly,  and  graciously  he  received 
them  and  gave  them  the  desire  of  their  hearts, 
thou  wouldst  not,  as  thou  dost,  make  such  ■ 
objections  against  thyself  in  thy  coming  to 
Jesus  Christ. 

Objection  5.  But  (says  another)  I  fear  I  come 
too  late ;  I  doubt  I  have  stayed  too  long ;  I  am 
afraid  the  door  is  shut. 

Ariswer.  Thou  canst  never  come  too  late  to 
Jesus  Christ  if  thou  dost  come.  This  is  mani- 
fest by  two  instances : 

1st.  By  the  man  that  carne  to  him  at  the 
eleventh  hour.  This  man  was  idle  all  the  day 
long ;  he  had  a  whole  gospel-day  to  come  in, 
and  he  played  it  all  away  save  only  the  last 
hour  thereof;  but  at  last,  at  the  eleventh  hour, 
he  came  and  went  into  the  vineyard  to  work, 
with  the  rest  of  the  labourers,  that  had  borne 
.the  burden  and  heat  of  the  day.  Well,  but 
how  was  he  received  by  the  lord  of  the  vine- 
yard? Why,  when  pay-day  came  he  had  even 
as  much  as  the  rest;  yea,  had  money  first. 
True,  the  others  murmured  at  him,  but  what 
did  the  Lord  Jesus  answer  them  ? — "  Is  thine 
eye  evil  because  mine  is  good?  I  will  give 
unto  this  last  even  as  unto  thee." 

2dly,  The  other  instance  is  the  thief  upon 
the  c^oss ;  he  came  late  also,  even  as  at  an  hour 
before  his  death ;  yea,  he  strayed  from  Jesus 
Christ  as  long  as  he  had  liberty  to  be  a  thief, 
and  longer  too ;  for  could  he  have  defUded  the 
judge,  and  by  lying  words  escajied  his  just 
condemnation,  f"r  aught  I  know  he  had  not 
come  as  yet  to  his" Saviour;  but  being  con- 
victed and  condemned  to  die,  yea,  fastened  to 
the  cross  that  he  might  die  like  a  rogue,  as  he 
was  in  his  life,  behold  the  Lord  Jesus,  when 
this  wicked  one,  even  now,  desireth  mercy  at 
his  hands,  tells  him,  and  that  without  the  least 
reflection  upon  him  for  his  former  misspent  life, 
"  To-day  thou  shalt  be  with  me  in  paradise." 

Let  no  man  turn  the  grace  of  God  into  wan- 
tonness. My  design  is  now  to  encourage  the 
coming  soul. 

Objection.  But  is  not  the  door  of  mercy  shut 
against  some  before  they  die? 

Ansivei:  Yea ;  and  God  forbids  that  prayers 
should  be  made  to  him  for  them.  Jer.  vii.  16 ; 
Jude  22. 


COME  AXf    WElJOMh:   TO  JESUS  CimiST. 


576 


Question.  Tlien  why  may  ni)t  I  (Imitit  tliiit  I 
may  be  one  uf  these? 

Aiuicar.  By  no  ineans  if  thou  art  coniin{»  to 
Jesus  Clirist,  because  when  God  shuts  the  dmir 
ui>on  men  he  jjives  them  no  heart  to  uome  to 
Jesus  Ulirist.  "  None  eome  but  those  to  whom 
it  is  j(iven  i»f  the  Father."  But  thou  eomest. 
therefore  it  is  jjiven  to  thee  of  the  Father. 

ik-  sure,  therefore,  if  the  Father  hath  ^;ivcn 
thee  a  heart  to  come  to  Jesus  Christ  the  ijate 
of  mercy  yet  stands  open  to  thee,  for  it  stundv 
not  with  tile  wisdom  of  (iod  "to  give  Htren^^th 
to  come  to  the  birth,  and  yet  to  shut  up  the 
womb,"  I  Isa.  l.\vi.  1>;)  to  uive  jjraee  to  ei>me  to 
Ji'sUs  (.,'hrist,  and  yet  shut  uj)  the  door  of  his 
merey  upon  thee.  "  Incline  thine  ear,"  saith 
he,  "and  come  unto  me.  Hear,  and  your  souU 
Hhall  live,  and  I  will  make  an  everlasting  cov- 
enant with  you,  even  the  sure  mercies  of 
David."   Isa.  Iv.  3. 

Objft'lion.  But  it  ia  .said  that  some  knocked 
when  the  door  was  shtit? 

Aiixicrr.  Yi*s,  but  the  texts  in  which  these 
kn(K'ker>«  are  mentioned  are  to  be  referred  unto 
the  day  of  jud;/nu*nt,  and  not  to  the  coming  of 
the  sinner  to  Christ  in  this  life.  See  the  texts, 
Matt.  XXV.  II  :  Luke  xiii.  24,  *2i>. 

Thi'se,  therefon*,  concern  thee  nothing  at  all; 
thou  art  coming  to  Jesus  Christ ;  thi>u  art  com- 
ing/io«r.'  "Now  is  the  acceptable  time,  be- 
hold n«)w  is  the  day  of  salvation. "  2  Cor.  vi.  2. 
Now  (hkI  Is  upon  the  mercy -seat ;  now  Christ 
I'-sus  sits  by,  continually  pleading  the  victory 
of  his  bl<KM|  for  sinners  ;  and  now,  even  as  long 
as  this  world  liu*ts,  this  wortl  of  the  text  >»hall 


whose  goings  the  Lord  delight.s  in.  may  yet  be 
overtaken  with  a  temptation  that  may  cause 
him  to  fall.  Ps.  xxxvii.  '1\\,  24.  Did  not  Aaron 
fall?  yea,  and  Mi»se>  himself?  What  shall  we 
say  of  ll./okiah  and  Jeho^*haphat  ?  There 
are  therefore  falls  an<l  falls — falls  pardonable 
an<l  falls  unpardonable.  Falls  unpanlonabh 
are  falls  against  light,  from  the  faith  to  tho  de 
spitiiijT  of  and  trampling  U|»<»n  Jewui-  Christ 
and  his  blessed  undertaking.  Heb.  vi.  2,  3,  4, 
t);  X.  28,  29.  Now  as  for  sueh  there  remain* 
no  more  sacrifice  for  »in,  indeed  they  have  no 
heart,  no  mind,  no  di*sire  to  come  to  JcHUa 
Christ  for  life,  therefon-  they  must  [>eriHh. 
Nay,  says  the  Holy  (fho>«t.  "it  is  impoHsible 
they  should  be  renewed  again  unto  reiM-nt^ 
ance."  Therefore  these  (»o<l  hath  no  compa»> 
sion  for.  neither  ought  we  ;  but  for  other  falls, 
though  they  be  dreadful,  (ami  (J<mI  will  ehaii- 
tise  his  people  for  them,)  they  tlo  not  prove 
thee  a  graceU>ss  man,  one  not  come  to  Jt>siu 
Christ  for  life. 

It  is  said  of  the  child  in  the  gospel  that 
"while  he  was  yet  a-cimiing  the  devil  threw 
him  down  and  tore  him." 

Dejected  sinner,  it  is  no  wonder  that  thou 
hast  caught  a  fall  in  coming  to  Jeniis  Christ ;  i« 
it  not  rather  to  be  woiideriHl  at  that  thi>u  hasl 
not  caught  before  this,  a  thousand  times,  a 
thou.sand  falls? — considering, 

1st.  What  fools  we  are  by  nature. 

2dly.  What  weaknesses  are  in  us. 

3dly.  What  mighty  powers  the  fallen  angels, 
our  implacable  enemies,  are. 

4thly.  Considering  als<»  how  often  the  com- 


still  Ix-  free  and  fully  fulfilleil:  ".\nd  him  that  [  ing  man  is  benighted  in  his  journey,  and  alsw 


Cometh  to  me  I  will  in  nowise  cast  out." 

Sinner,  the  greater  sinner  thou  art  the 
greater  need  of  mercy  thou  hast,  and  the  more 
will  Christ  Ik-  glorifie«l  thereby.  Come  then 
come  and  try ;  come  tn.ite  and  si-e  how  good 
the  I>>rd  is  to  an  untb-sorving  sinner. 

Objfrtinn  G  But  (says  another)  I  am  fallen 
since  I  Ix'gan  to  come  to  Christ ;  therefore  I 
fear  I  di<l  not  come  aright,  and  «>o,  con-ic- 
quently,  that  Christ  will  not  receive  me. 

An*icrr.  Falls  are  «langerous,  for  they  dis- 
honour Christ,  wound  the  c«»ns«'ience,  and 
cause  the  enemicM  of  Go<l  to  sjx^ak  reproach- 
I'ully.  But  it  is  no  go«M|  argument — I  am 
fallen,  therefore  I  was  not  coming  aright  to 
J<«us  Christ.  If  David,  and  Solomon,  and 
IVter  h.id  thus  objectc<l  against  themselves, 
tiiey  had  adde<^l  to  their  griefs,  and  yet  they 
hiid  at  lea<«t  as  mueh  eau<M>  as  thou.  A  man 
•fhiirto   ste|i(t   are   ordertnl    by    the    Lord,   and 


what  stumbling-blocks  do  lie  in  his  way. 

r>thly.  AKho  his  familiars  (that  were  so  before) 
now  watch  for  his  halting,  and  s»»ek  by  what 
means  they  may  cause  him  to  fall  by  the  hand 
of  their  strong  ones. 

What  then?  Must  we,  InTause  of  these 
t'Miiptations,  incline  to  fall?  No.  Must  me 
not  fear  falN?  Yes.  "  Let  him  that  thinkrtb 
he  standeth  take  heed  lest  he  fall,"  (1  Cor.  x 
12,)  yet  let  him  not  utterly  Ik?  cast  do«n 
"The  I^>nl  iipholdeth  all  that  fall,  and  nii!"eth 
up  those  that  are  Imweil  down."  Make  not 
light  of  falls;  yet  haxt  thou  fallen?  "Ye 
have,"  sairl  Samuel,  "done  all  thii  wicked- 
ness; yet  turn  not  aside  from  following  tb« 
Ix>rd,  but  serve  him  with  a  perfect  heart,  and 
turn  not  aside;  for  the  LorrI  will  not  formkt 
hi<«  pe'tple,"  (and  he  i*ountr<l  the  mming  sin- 
ner one  of  th<'m.  "'  '  hath  plcaeeb 
the  Lord  to  make  v<iii  ••." 


BUNYAN'S  COMPLETE   WORKS. 
Oto 

••  Sl.all  come  to  me."    Now  we  come  to  show 

what  force  there  is  in  this  promise  to  make 

them  come  to   him.     "All  that   the   Father 

giveth  me  .shall  come  to  me." 
I  will  .speak  to  this  promise- 
First,  In  general. 
Secondly,  In  particular. 
In  getiend.—Thiri  word  shall  is  confined  to 

these  all  that  are  given  to  Christ :  "  All  that 

the   Father  giveth   me  shall    come   to   me." 

Hence  I  conclude — 

1.  That  coming  to  Jesus  Christ  aright  is  an 
effect  of  their  being,  of  God,  given  to  Christ 
before.  Mark !  Mey  shall  come.  Who?  Those 
that  are  given.  They  come  then,  because  they 
were  (/hrii :  "  Thine  they  were,  and  thou  gav- 
est  them  me."  Now  this  is  indeed  a  singular 
comfort  to  them  that  are  a-coming  in  truth  to 
Christ,  to  think  that  the  reason  why  they  come 
is  because  they  were  given  of  the  Father  be- 
fore to  him.  Thus,  then,  may  the  coming  soul 
reason  with  himself  as  he  comes:  Am  I  com- 
ing indeed  to  Jesus  Christ?  This  coming  of 
mine  is  not  to  be  attributed  to  me  or  my  good- 
ness, but  to  the  grace  and  gift  of  God  to  Christ. 
God  gave  first  my  person  to  him,  and  therefore 
hath  now  given  me  a  heart  to  come. 

2.  Tiiese  words,  shall  come,  make  thy  coming 
not  only  the  fruit  of  the  gift  of  the  Father, 
but  also  of  tlie  purpose  of  the  Son,  for  these 
words  are  a  divine  purpose;  they  show  us  the 
heavenly  determination  of  the  Son.  "The 
Father  hath  given  them  to  me,  and  they 
shall  "—yea,  they  shall — "  come  to  me."  Christ 
i«  as  fully  in  his  resolution  to  save  those  given 
to  him  as  is  the  Father  in  giving  of  them. 
Christ  prized  the  gift  of  his  Father — he  will 
lose  nothing  of  it ;  he  is  resolved  to  save  it  every 
whit  by  his  blood,  and  to  raise  it  up  again 
at  the  last  day ;  and  thus  he  fulfils  his  Father's 
will  an<l  acconiplisheth  his  own  desires. 

3.  Tlie.-e  words,  shall  come,  make  thy  coming 
to  be  also  the  otl'ect  of  an  absolute  promise : 
coming  sinner,  thou  art  concluded  in  a  prom- 
ise ;  thy  coming  is  the  fruit  of  the  faithfulness 
of  an  absolute  promise.  It  was  this  promise 
by  the  virtue  of  which  thou  at  first  receivedst 
strength  to  come;  and  this  is  the  promise  by 
the  virtue  of  which  thou  shalt  be  effectually 
brought  to  him.  It  was  said  to  Abraham, 
"  At  this  time  I  will  come,  and  Sarah  shall 
have  a  son."  This  son  was  Isaac.  Mark  I 
Sarah  shall  have  a  son ;  there  is  the  promise ; 
and  Sarah  bad  a  son  ;  there  was  the  fulfilling 
of  the  promise ;  and  therefore  was  Isaac  called 
the  child  of  (he  promise. 


Sarah  shall  have  a  son.  But  how  if  Sarah 
be  past  age  ?  Why  still  the  promise  continues 
to  sav,  Sarah  shall  have  a  son.  But  how  if 
Sarah  be  barren  ?  Why  still  the  promise  says, 
Sarah  shall  have  a  son.  But  Abraham's  body 
is  now  dead!  Why  the  promise  is  still  the 
same,  Sarah  shall  have  a  son.  Thus  you  see 
what  virtue  there  is  in  an  absolute  promise ;  it 
carrieth  enough  in  its  own  bowels  to  accom- 
plish the  thing  promised,  whether  there  be 
means  or  no  in  us  to  effect  it.  Wherefore 
this  promise  in  the  text,  being  an  absolute 
promise,  by  virtue  of  it,  not  by  virtue  of  our- 
selves or  by  our  own  inducements,  do  we  come 
to  Jesus  Christ ;  for  so  are  the  words  of  the 
text:  "All  that  the  Father  giveth  me  shall 
come  to  me." 

Therefore  is  every  sincere  comer  to  Jesus 
Christ  called  also  a  child  of  the  promise. 
"  Now  we,  brethren,  as  Isaac  was,  are  the  chil- 
dren of  the  promise;"  that  is,  Ave  are  the  chil- 
dren that  God  hath  promised  to  Jesus  Christ 
and  given  to  him,  yea,  the  children  that  Jesus 
Christ  hath  promised  shall  come  to  him.  "All 
that  the  Father  giveth  me  shall  come." 

4.  These  v>'ords,  shall  cone,  engage  Christ  to 
communicate  all  manner  of  grace  to  those  thus 
given  him  to  make  them  effectually  come  to 
him.  They  shall  come;  that  is,  not  if  they 
will,  but  if  grace,  all  grace,  if  power,  wisdom, 
a  new  heart,  and  the  Holy  Spirit,  and  all 
joining  together,  can  make  them  come.  I  say 
these  words,  shall  come,  being  absolute,  have 
no  dependence  upon  our  own  will,  or  power, 
or  goodness,  but  they  engage  for  us  even  God 
himself,  Christ  himself,  the  Spirit  himself. 
When  God  had  made  the  absolute  promise  to 
Abraham  that  Sarah  should  have  a  son,  Abra- 
ham did  not  at  all  look  at  any  qualifications  in 
himself,  because  the  promise  looked  at  none ; 
but  as  God  had  by  the  promise  absolutely 
promised  him  a  son,  so  he  considered  now  not 
his  own  body  now  dead,  nor  yet  the  barrenness 
of  Sarah's  womb.  "  He  staggered  not  at  the 
promise  of  God  through  unbelief,  but  was 
strong  in  faith,  giving  gloiy  to  God,  being  fully 
persuaded  that  what  he  had  promised  he  was 
able  to  perform."  He  had  promised,  and 
promised  absolutely,  Sarah  shall  have  a  son : 
therefore  Abraham  looks  that  he — to  wit. 
God — must  fulfil  the  condition  of  it.  Neither 
is  this  expectation  of  Abraham  disapproved  by 
the  Holy  Ghost,  but  accounted  good  and 
laudable,  it  being  that  by  which  he  gives  glory 
to  God.  The  Father  also  hath  given  to  Christ 
a  certain  number  of  souls  for  him  to  save,  and 


COME  AM>    WLLCUMI:   To   JE6L'S   CJIIUST. 


577 


he  himself  hath  suiJ,  "They  shall  come  to 
him."  Lot  the  Church  of  CJod,  then,  live  in 
a  joyful  expectation  of  the  utmost  accomi)lidh- 
ment  of  this  promise,  for  assuredly  it  shall 
be  fuUilled,  and  not  one-thousandth  part  of  a 
tittle  thereof  shall   fail.     Thei/  shall  come  to 

And  now,  before  I  go  any  farther,  I  will 
niDre  particularly  inc^uire  into  the  nature  of  an 
ab.Hulule  promise: 

1.  We  call  that  an  absolute  proi/iise  that  is 
made  without  any  condition,  or  more  fully 
thus:  That  is  an  absolute  promise  of  (Jod  or 
of  Christ  which  maketh  over  to  this  or  that 
man  any.  saving  spiritual  blessing,  without  a 
condition  to  be  done  on  our  part  for  the  ob- 
taining thereof.  And  this  we  have  in  hand  is 
such  a  one.  Let  the  best  master  of  arts  on 
earth  show  me,  if  he  can,  any  condition  in 
tliis  text  depending  upon  any  qualification  in 
us  which  is  not  by  the  same  promise  concluded 
shall  be  by  the  Lord  Jesus  etl'ec'ed  in  us. 

2.  An  absolute  promise  therefore  is,  as  we 
say,  without  (/"  or  and;  that  is,  it  ret|uirelh 
nothing  of  us  that  itself  may  be  accomplished. 
It  eaith  not,  They  shall  if  they  will,  but,  They 
shall:  not,  They  shall  if  they  use  the  means, 
but,  They  shall.  You  may  say  that  a  will 
and  the  use  of  the  means  is  supposed,  though 
not  expressed.  15ut  I  answer,  No,  by  no 
means;  that  is,  as  a  condition  of  this  prom- 
ise: if  they  be  at  all  included  in  the  promise, 
they  arc  included  there  as  the  fruit  of  the 
absolute  promise;  not  as  if  it  expected  the 
qualification  to  arise  from  us.  "Thy  people 
shall  be"  willing  "  in  the  day  of  thy  power." 
Ps.  ex.  3.  Tlf^it  i.4  another  absolute  proniisc; 
but  doth  that  {>r(>mise  suppose  a  willingness 
in  us  as  a  condition  of  Ctoii's  making  us  will- 
ing? They  shall  be  willing  if  they  arc  will- 
ing; or,  They  shall  be  willing  if  they  will  be 
willing.  'This  is  ridiculous;  there  is  mithing 
of  this  supiKwed.  The  promise  is  a)»Holuto  as 
to  us;  all  that  it  engageth  fur  its  own  accom- 
plishment is  the  mighty  power  of  Christ  and 
\\\*  faithfulness  to  accomplish. 

The  difference  therefore  betwixt  the  abso- 
i    iv  and  conditional  promise  is  this: 

1.  They  difler  in  their  terms.  The  absolute 
pr  I  will  and  you  .nhall :  the  other, 
I  \N  .  will;  or,  Do  this  and  thou  shalt 
live.  Jcr.  xxxi.  32,  3-1;  Vax-V.  xxxiv.  21-34; 
Ueb.  viii.  7-12;  J<  r.  iv.  1  :  I"/,  k.  x\iii.  P.".  "1. 
82;  .Matt.  xix.  21 

2.  They  differ  m  iii>  ir  «.i_y  -li  « ■niiiiiiini- 
eating  of  g(Kxl  tilings  tc  men :   the  alxtolut« 

3T 


ones  communicate  things  freely  only  of  grac*; 
the  other,  if  there  be  that  i|Uuliticatiun  in  us 
that  the  promise  calls  for,  not  elsi-. 

3.  The  absolute  promises  therefore  engage 
God,  tho  others  engage  us;  I  mean  God  only, 
us  only. 

4.  .\lMoluto  promises  must  be  fulfilled  ;  con 
ditional  may  or  may  not  be  fulfilled.     The  ab 
solute  oni>s  must    be   fulfilled   because  of   the 
faithfulness  of  (Jtnl;  the  other  may  not,  bo- 
cause  of  the  unfaithfulnc!ts  of  men. 

5.  The  alMolutc  promises  have  thercfoio  a 
sufliciency  in  themselves  to  bring  alwiul  their 
own  fulfilling;  the  conditional  have  not  so. 
The  absolute  promise  is  tluTefore  a  big-bellied 
promise,  because  it  hath  in  itself  a  fulness  of 
all  desired  things  for  us;  anil  will,  when  the 
time  of  that  promise  is  come,  yield  to  us  moi- 
tals  that  which  will  verily  save  us;  yea,  and 
make  us  capable  of  answering  of  the  demands 
of  the  promise  that  is  conditional.  Wlu-re- 
fore,  though  there  be  a  real,  yea,  an  eternal 
dilference  in  these  things  (with  others)  be- 
twixt the  conditional  and  the  absolute  prom- 
ise, yet  again,  in  (»ther  respects,  there  is  a 
blessed  harmony  betwixt  them,  as  may  be 
seen  in  these  particulars: 

L  The  con<iitional  promise  calls  for  repent- 
ance, tho  absolute  promise  gives  it.  Acts  v. 
30,  3L 

2.  The  conditional  promise  calls  for  faith, 
the  absolute  promise  gives  it.  Zeph.  iii.  12: 
Rom.  XV.  12. 

3.  The  conditional  promise  cnlleth  for  a 
new  heart,  the  absolute  promise  gives  it. 
Ezck.  xxxvi. 

4.  The  conditional  promise  calleth  for  holy 
obedience,  the  absolute,  promi.se  giveth  it  or 
causeth  it.  K/x-k.  xxxvi.  27. 

And  as  they  harmoniously  agree  in  this,  mi 
again  tho  conditional  promise  blett^seth  ibe 
man  who  by  the  absolute  pnttnise  is  endued 
with  its  fruits;  as,  for  instance, 

1.  The  absolute  proniisi-  maketh  men  up- 
right, and  then  the  conditional  follows,  Hay- 
ing, "  Dles.Hed  are  the  untieliled  in  the  way, 
who  walk  in  tho  way  of  the  Lord."  Ps.  cxix.  I 

2.  The  absolute  promise  giveth  to  this  man 
the  fi^ar  of  the  Lord,  and  then  (he  conditional 

li,  saying.  "  IUe«iM-<l  is  ever)'  one  that 
he  I>ord."  Ps.  cxviii.  1. 

3.  The  alisolute  pro;;  nd 
then  this  conditional  f".  '  .  .  -  t 
is   he  that    bclieveth."  Zeph.  iii.  IS. 

i.  45.. 

4.  The  abaotuto  promise  brings  frv«  forgiTe 


578 


BUNTAN'S  COMPLETE    WORKS. 


no-w  of  sin3,  and  then  says  the  conditional, 
"  liles-sed  are  they  whose  transgressions  are 
tbrjiiven  and  whose  sin  is  covered."  Rom.  iv, 

7,  8. 

5.  The  absolute  promise  says  that  God's 
elect  should  hold  out  to  the  end,  then  the 
conditional  follows  with  his  blessings,  "He 
Ihal  shall  endure  to  the  end,  the  same  shall 
be  saved."  1  Pet.  i.  4,  5,  7 ;  Matt.  xxiv. 

Thus  do  the  promises  gloriously  serve  one 
anotlier  and  us  in  this  their  harmonious 
agreeinent. 

Now  the  promise  under  consideration  is  an 
absolute  promise  :  "  All  that  the  Father  giveth 
me  shall  come  to  me." 

This  promise  therefore,  is,  as  it  is  said,  a 
big-bellied  promise,  and  hath  in  itself  all 
those  things  to  bestow  upon  us  that  the  con- 
ditional callcth  for  at  our  hands.  They  shall 
come!  Shall  they  come?  Yes,  they  shall 
come!  But  how  if  they  want  those  things, 
those  graces,  power,  and  heart,  without  which 
they  cannot  come?  Why,  "shall  come"  an- 
sworeth  all  this,  and  all  things  else  that  may 
in  this  matter  be  objected.  And  here  I  will 
>nke  the  liberty  to  amplify  things. 

Objection  1.  But  they  are  dead,  dead  in  tres- 
passes and  sins:  how  shall  they  then  come? 

Anstcer.  Why,  "shall  come"  can  raise  them 
from  this  death:  "The  hour  is  coming,  and 
now  is,  that  the  dead  shall  hear  the  voice  of 
the  Son  of  God,  and  they  that  hear  shall 
live."  Thus,  therefore,  is  this  impediment  by 
"  shall  come  "  removed  out  of  the  way.  They 
shall  hear,  they  shall  live. 

Objection  2.  But  they  are  Satan's  captives ; 
he  take^  them  captive  at  his  will,  and  he  is 
stronger  than  they:  how  then  can  they  come? 

Anxwer.  Why,  "shall  come"  hath  also  pro- 
vided a  help  for  this.  Satan  hath  bound  that 
daughter  of  Abraham  so  that  she  could  by  no 
means  lift  up  herself,  but  yet  "shall  come" 
get  her  free  both  in  body  and  soul.  Christ 
will  have  them  turned  from  the  power  of 
Satan  to  God.  But  what!  Must  it  be  if  they 
turn  themselves  or  do  somewhat  to  merit  of 
him  to  turn  them?  No,  he  will  do  it  freely, 
:)f  his  own  good-will.  Alas!  man,  whose  soul 
is  possessed  by  the  devil,  is  turned  whitherso- 
ever that  gover:ior  listeth,  is  taken  captive  by 
him,  notwithstanding  his  natural  powers,  at 
his  will ;  but  what  will  he  do?  Will  he  hold 
him  when  "shall  come"  puts  forth  itself  (will 
he  then  let  him?)  for  coming  to  Jesus  Christ? 
No,  that  cannot  be.  His  power  is  but  the 
powoi  of  a  fallen  angel,  but  "shall  come"  is 


the  word  of  God;  therefore  "shall  come* 
must  be  fulfilled,  "  and  the  gates  of  hell  shall 
not  prevail  against  him.'' 

There  were  seven  devils  in  Mary  Magdalen, 
too  many  for  her  to  get  from  under  the  power 
of-  but  when  the  time  was  come  that  "shall 
come"  was  to  be  fulfilled  upon  her,  they  give 
place,  fly  from  her,  and  she  comes  indeed  tc 
Jesus  Christ,  according  as  it  is  written,  '  All 
that  the  Father  giveth  me  shall  come  to  me." 

The  man  that  was  possessed  with  a  legioQ 
(]ilark  v.)  was  too  much  by  them  captivated 
for  him  by  human  force  to  come ;  yea,  had  he 
had,  to  boot,  all  the  men  under  heaven  to  help 
him,  had  He  who  said,  "  he  shall  come,"  with- 
held his  mighty  power ;  but  vi^hen  this  promise 
was  to  be  fulfilled  upon  him,  then  he  comes, 
nor  could  all  their  power  hinder  his  coming. 
It  was  also  this  ("shall  come")  that  preserved 
him  from  death  when  by  these  evil  spirits  he 
was  hurled  hither  and  thither;  and  it  was  by 
the  virtue  of  "  shall  come"  that  he  Avas  at  last 
set  at  liberty  from  them  and  enabled  indeed  to 
come  to  Christ.  "  All  that  the  Father  giveth 
me  shall  come  to  me." 

Objection  3.  They  shall,  you  say,  but  how 
if  they  will  not?  and  if  so,  then  what  can 
"shall  come"  do? 

Ansiver.  True,  there  are  some  men  who  say 
"  We  are  lords,  we  will  come  no  more  under 
thee."  Jer.  ii.  31.  But  as  God  says  in  another 
case,  (if  they  are  concerned  in  "shall  come" 
to  me,)  "They  shall  know  whose  words  shall 
stand,  mine  or  theirs."  Jer.  xliv.  28.  Here, 
then,  is  the  case :  we  must  now  see  who  will 
be  the  liar ;  he  that  saith,  I  will  not ;  or  He 
that  saith.  He  shall  come  to  me.  You  shall 
come,  says  God;  I  will  not  come,  saith  the 
sinner.  Now  as  sure  as  he  is  concerned  in 
this  "shall  come,"  God  will  make  that  man 
eat  his  own  words ;  for  "  I  will  not"  is  the  un- 
advised conclusion  of  a  crazy-headed  sinner, 
but  "shall  come"  was  spoken  by  Him  that  is 
of  power  to  perform  his  word.  "  Son,  go  work 
to-day  in  my  vineyard,"  said  the  father,  but 
he  answered  and  said,  I  will  not  come.  What 
now!  will  he  be  able  to  stand  to  his  refusal? 
will  he  pursue  his  desperate  denial?  No,  "ho 
afterwards  repented  and  Avent."  But  how 
came  he  by  that  repentance?  Why,  it  was 
wrapped  up  for  him  in  the  absolute  promise, 
and  therefore,  notwithstanding  he  said,  I  will 
not,  "he  afterwards  repented  and  went."  By 
this  parable  Jesus  Christ  sets  forth  the  obsti- 
nacy of  the  sinners  of  the  world,  as  touching 
their  coming  to  him;   they   will   not   come. 


COME  A\D    WELCOME  TO  JESUS  CHRIST. 


07y 


Jhou^h  thrpatf>nefl,  yea,  thou<irh  life  be  oflere*!, 
them  upon  coiKlitifin  of  coniinjj;. 

But  now,  when  "shnll  come,"  the  absolute 
promhe  of  (t«Kl,  comes  to  be  fulfilled  uiwrn 
tliem,  then  they  eonie,  because  by  that  promise 
H  cure  is  proviileil  ajjainst  the  rebellion  of 
their  will :  "Thy  people  shall  be  willin<;  in  the 
day  of  thy  power."  Thy  people!  what  people? 
Why,  the  people  that  the  Father  hath  jriven 
thetf.  The  olwtinncy  ami  pla^rue  that  is  in  the 
will  of  that  people  shall  be  taken  away,  an«l 
they  shall  be  made  willin;;;  "shall  come"  will 
make  them  willinj;  to  come  to  thee. 

He  that  had  si-en  I'aul  in  the  midst  of  his 
outrnsres  ai^ainst  Christ,  his  pospcl,  ami  people 
woulil  hardly  have  thought  that  he  would  ever 
have  been  a  follower  of  Jesus  Christ,  especially 
pince  ho  went  not  against  his  conscience  in  his 
persecuting  of  them.  He  thought  verily  that 
he  ought  to  d<»  what  he  did.  Hut  we  niay  see 
what  "shall  conic"  can  do  when  it  comes  to 
Ih»  fulfille«l  upon  the  s<»ul  of  a  rebellious  sinner ; 
he  was  a  chosen  vessel,  given  by  the  Kather  to 
the  Son,  and  now  the  time  being  come  that 
"shall  come"  was  to  take  him  in  hand,  behold 
he  is  overmastennl,  astonislu-d,  antl  with  trem- 
bling and  reverence  in  a  monunt  becomes 
willing  to  be  olxtlient  to  the  heavenly  call. 
Acta  ix. 

And  were  not  they  far  gone  Jthat  you  read 
of  in  Acta  ii.)  who  had  their  hands  and  heart.s 
in  the  munler  of  the  8<ui  of  l»od,  and  to  show 
their  r«'solve<lnc!W  never  to  rt»pent  of  that  hor- 
rid fa«'t,  saiil,  "  His  bUMxl  be  on  us  and  our 
children?"  Hut  must  their  ol>stinacy  rule? 
Must  they  be  b<»un<l  to  their  own  ruin  by  the 
rebellion  of  their  stubborn  wills?  No,  not 
(Ao*e  of  thene  the  Father  gave  to  Christ ;  where- 
fore, at  the  times  appointed  "shall  come" 
breaks  in  among  them:  the  absolute  promiw 
-  them  in  han<l,  and  then  they  come  in- 
.  crying  out  ti»  Teter  and  the  n-st  of  the 
ties,  "Men  and  bn-thren.  what  shall  we 
.1  . .  ■  No  stublM>rnness  o#men's  will  can  stand 
when  (t*h|  hath  alwolutely  said  the  contrarj- ; 
•II  com«'"  can  make  them  come  as  doves  to 
r  windows  that  hail  afore  rexolved  never  to 
cume  to  him. 

The  Lord  spake  unto  Mana.*v«eh  and  to  his 
people  by  the  pn»phet«,  but  wouhl  he  hear? 
No,  he  would  not.  Hut  shall  ManiL«iK-h  cumo 
off  thus?  No,  ho  lAnU  nol.  Therefore,  he 
being  also  one  of  tho!»«<  whom  the  Father  hath 
pivf-n  1»>  %\\f  S»ri,  and  so  falling  within  the 
of  "  shall  come,"  at  last 
•  him  in  hand,  and  then  he 


comes  indeetl.  He  came  Intwing  and  bemlinir ; 
he  humbled  himself  greatly,  and  made  su|>pli- 
cation  to  the  LonI,  and  prayed  unto  him ;  and 
he  was  entreattnl  of  hini,  and  had  mercy  upon 
him.  2  Chnin.  iii.  38. 

The  thief  upon  the  cniss  at  fip*t  did  rail 
with  his  fellow  upon  Jesus  Chri-t,  but  he  wan 
one  that  the  Father  had  given  to  liim,  and 
therefore  "shall  come"  must  handle  him  and 
his  rebellious  will.  And  behold,  so  Mxin  lu*  he 
is  dealt  withal  by  virtue  of  that  abmdute  prom- 
ise, how  soon  he  buckleth,  leaver  his  railinf^, 
ami  falls  to  supplicating  of  the  Son  of  (mkI  fi»r 
mercy  I  "  Lord,"  saith  he.  "  remrndH-r  me 
when  thou  contest  into  thy  kingdom."  Mnlt. 
x.xvii.  41;  Luke  xxiii.  40. 

Objection  4.  They  come,  nay  you,  but  how 
if  they  be  blind  an<l  see  not  the  way?  For 
some  are  kept  off  from  Christ,  not  only  by  thr 
obstinacy  of  their  will,  but  by  the  blindn<'»'< 
of  their  mind.  Now,  if  they  Ik-  blind,  h<»w 
shall  they  come? 

AnfWfr.  TluMpiestion  is  nf»t,  .Vrethey  blind? 
biit,  .\re  they  within  the  rcjich  and  power  of 
"shall  (ome?"  If  so,  that  Christ  that  siiid 
thrij  shall  come  will  find  them  eyes  or  a  guide, 
or  both,  to  bring  them  to  him.sclf.  "  J/nV  is 
for  the  King."  If  they  shall  come,  they  shall 
come:  no  impediment  shall  hinder. 

The  Thessaloiiians'  darkness  did  not  hinder 
them  from  being  the  children  of  light.  "I  am 
come,"  saith  Christ,  "that  they  that  sec  nfl 
might  sec."  vVnd  if  he  saith,  "See,  ye  blind 
that  have  no  eyt-s,"  who  shall  hinder  It? 

This  promise  therefore  is,  :ts  I  sjiid,  a  big- 
iM'llied  i>romise,  having  in  the  Imwels  of  it  all 
things  that  shall  concur  to  the  complete  ful- 
fdling  of  itself.  "They  shall  come."  But  it 
is  objected  that  they  are  blind.  Well,  "shall 
c«ime"  is  still  the  same,  and  continurth  to  say, 
"They  shall  come  to  me."  Therefore  he  miilh 
again,  "I  will  bring  the  blind  by  a  way  that 
they  know  not.  I  will  lead  them  in  paths  that 
they  know  not.  I  will  maketlarkness  light  bi- 
fore  them,  and  crooked  things  straight-  '.he^r 
thingit  will  I  do  unto  th<>m,  ami  not  fop^akt 
them." 

.Mark!  I  will  bring  then>.  though  they  In- 
blind;  I  will  bring  them  by  a  way  ihoy  Vw^ 
not:  I  will,  I  will:  and  therefore  "lhcy»h«ll 
come  to  mc" 

ObjetHoH  5.  But  how  if  Ihry  hare  ex 
many  in  sin,  and  so  made  thru 
alM.ininable?     Tht-y   are  the 
ner»  in  the  count r)-.  the  ' 

Annrrr.   What  then?     ^ 


580 


BUNYAN'S  COMPLETE   WORKS. 


execution  of  "shall  come  "?  It  is  not  transgres- 
Bions,  nor  sins,  nor  all  their  transgression  in 
all  their  sins,  if  they  by  the  Father  are  given 
to  Christ  to  save  them,  that  shall  hinder  this 
promise  that  it  should  not  be  fulfilled  upon 
them.  "  In  those  days  and  at  that  time,"  saith 
the  Lord,  "the  iniquities  of  Israel  shall  be 
sought  for,  and  there  shall  be  none;  and  the 
sins  of  Judah,  and  they  shall  not  be  found." 
Not  that  they  had  none,  for  they  abounded  in 
trant^gression,  but  God  would  pardon,  cover, 
hide,  and  i)ut  them  away  by  virtue  of  his  ab-. 
solute  ])romise,  by  which  they  are  given  to 
Christ  to  save  them.  "And  I  will  cleanse 
them  from  all  their  iniquity  whereby  they 
have  transgressed  against  me.  And  it  shall 
be  to  me  for  a  name  of  joy,  a  praise,  and  an 
honour  before  all  the  nations  of  the  earth, 
which  shall  hear  of  all  the  good  I  do  unto 
them  ;  and  they  shall  fear  and  tremble  for  all 
the  goodness  and  all  the  prosperity  that  I  pro- 
cure in  it." 

Objection  6.  But  how  if  they  have  not  faith 
and  repentance?  How  shall  they  come 
then  ? 

Aimoa:  Why,  he  that  saith,  "They  shall 
come,"  shall  he  not  make  it  good?  If  they 
shall  come,  they  shall  come;  and  he  that  hath 
said  they  shall  come,  if  faith  and  repentance 
be  the  way  to  come,  as  indeed  they  are,  then 
faith  and  repentance  shall  be  given  to  them, 
for  "shall  come"  must  be  fulfilled  on  them. 

1.  Faith  shall  be  given  them.  "I  will  also 
leave  in  the  midst  of  thee  an  afflicted  and  poor 
people,  and  they  shall  trust  in  the  name  of  the 
Lord.  There  shall  be  a  root  of  Jesse,  and  he 
shall  rise  to  reign  over  the  Gentiles;  and  in 
him  shall  the  Gentiles  trust." 

2.  They  shall  have  repentance.  He  is  ex- 
alted to  give  repentance:  "They  shall  come 
weeping,  and  seeking  the  Lord  their  God." 
And  again,  "with  weeping  and  supplication 
will  I  lead  them." 

I  told  you  before  that  an  absolute  promise 
lintli  all  conditional  ones  in  the  belly  of  it, 
»nd  also  j)rovision  to  answer  all  those  quali- 
fications that  they  propound  to  Him  that 
•spcketh  for  their  benefit.  And  it  must  be  so, 
for  if  "shall  come"  be  an  absolute  promise, 
a.s  indeed  it  is.  then  it  must  be  fulfilled  upon 
every  one  of  those  concerned  therein.  I  say, 
it  must  be  fulfilled  if  God  can  by  grace  and 
his  alxolute  will  fulfil  it.  Besides,  since  com- 
ing and  believing  is  all  one,  "He  that  coraeth 
U)  me  ^hall  never  hunger,  and  he  that  believeth 
in  uie  shall  never  thirst." 


Then  when  he  saith,  They  "shall  come,"  it 
is  as  much  as  to  say,  They  shall  believe,  and 
consequently  repent  to  the  saving  of  the  soul. 
So,  then,  the  present  want  of  faith  and  re- 
pentance cannot  make  the  promise  of  God  of 
none  effect,  because  that  this  promise  hath  in 
it  to  give  what  others  call  for  and  expect,  ] 
will  give  them  an  heart,  I  will  give  them  re- 
pentance, I  will  give  them  faith. 

Mark  these  words:  "If  any  man  be  in 
Christ,  he  is  a  new  creature."  But  how  came 
he  to  be  a  neiv  creature,  since  none  can  create 
but  God?  Why,  God  indeed  doth  make  new 
creatures.  "Behold,"  saith  he,  "I  make  all 
things  new."  And  hence  it  follows  even"  after 
he  had  said  they  are  neiv  creatures,  and  all 
things  are  of  God ;  that  is,  all  these  new  crea- 
tures stand  in  the  several  operations  and 
special  workings  of  the  Spirit  of  grace,  who 
is  God. 

Objection  7.  But  how  shall  they  escape  all 
those  dangerous  and  damnable  opinions  that 
like  rocks  and  quicksands  are  in  the  way  in 
which  they  are  going. 

Answer.  Indeed  this  age  is  an  age  of  errors, 
if  ever  there  was  an  age  of  errors  in  the  world; 
but  yet  the  gift  of  the  Father,  laid  claim  to  by 
the  Son  in  the  text,  must  needs  escape  them 
and  in  conclusion  come  to  him.  There  are  a 
company  of  "shall  comes"  in  the  Bible  that 
doth  secure  them ;  not  but  that  they  may  be 
assaulted  by  them,  yea,  and  also  for  the  time 
entangled  and  detained  by  them  from  the 
Bishop  of  their  souls;  but  these  "shall  comes" 
wi^l  break  those  chains  and  fetters  that  those 
given  to  Christ  are  entangled  in,  and  they 
shall  come  because  he  hath  said  they  shall 
come  to  him. 

Indeed,  errors  are  like  that  whore  of  whom 
you  read  in  the  Proverbs,  that  sitteth  in  her 
seat  in  the  high  places  of  the  city,  "to  call 
passengers  who  go  on  their  right  way."  But 
the  persons,  as  I  said,  that  by  the  Father  are 
given  to  the  Son  to'save  tliem,  are  fit  one  time 
or  other,  secured  by  "shall  come  to  me." 

And  therefore  of  such  it  is  said,  God  will 
guide  them  with  his  eye,  with  his  counsel,  by 
his  Spirit,  and  that  in  the  way  of  peace,  by 
the  springs  of  water,  and  into  all  truth.  So, 
then,  he  that  hath  such  a  guide,  (and  all  that 
the  Father  giveth  to  Christ  shall  have  it,)  he 
shall  escape  those  dangers ;  he  shall  not  err  in 
the  way;  yea,  though  he  be  a  fool  he  shall  not ; 
err  therein,  for  of  every  such  an  one  it  is  said, 
"Thine  ears  shall  hear  a  word  behind  thee, 
saying.  This  is  the  way,  walk  in  it,  when  ye 


COME  AND    WELCOME   TO  JESUS  CHRIST. 


581 


•am  to  the  right  hand  and  when  ye  turn  to 
he  left." 

There  were  thieves  and  robbers  before  Christ's 
oming,  as  there  are  also  now,  but  saith  ho, 
'  The  .'♦lieep  did  not  hear  thorn." 

And  why  did  thoy  not  hoar  thoin  but  because 
hey  wore  undor  the  jxiwor  of  "shall  ooino," 
liat  absolute  promiso  ti:at  had  that  grace  in 
tsolf  to  bestow  upon  thoiu  its  could  make  thorn 
ble  rightly  to  distinguish  of  voicca:  "My 
lioep  hoar  my  voice."  Hut  how  came  thoy  to 
oar  it?  Why,  to  them  it  is  given  to  know 
nd  to  hoar,  and  that  distinguishingly.  John 
.  S,  16;  V.  '2'»;-  Kph.  v.  14. 

Further,  the  very  plain  sentence  of  the  text 
xakv»  provision  against  all  these  things,  fur 
iith  it,  ".\ll  that  the  Father  giveth  uw  shall 
i>mo  to  mo;"  that  is.  shall  not  bo  stopped  or 
e  alluri>d  to  take  up  jinywhoro  short  of  mo, 
or  shall  they  tiiru  aside  to  abide  with  any 
i-sidos  mf. 

Shall  come  to  me — to  me.  Uy  those  words 
jere  is  further  insinuated,  though  not  ex- 
reascd,  a  double  cause  for  their  coming  to 
im: 

1.  There  is  in  Christ  ;\  fuhie.xs  of  all-sufli- 
ioncy  of  that,  even  of  all  that,  which  is  need- 
il  to  m:ike  us  liai>py. 

2.  ThotM?  that  indeed  come  to  him  do  thoro- 
)ro  come  to  him  that  they  may  receive  it  at 
is  hand. 

For  the  first  of  those  there  is  in  Christ  a  ful- 
caa  of  all-sulUeiency  of  all  ti»at,  even  of  all 
iHt,  which  is  needful  to  make  un  happy, 
lenco  it  is  siiid,  "  For  it  pleaseil  the  Father 
tiat  in  him  should  all  fulness  dwell."  And 
gain,  "Of  his  fulness  all  we  have  received, 
nd  grace  for  grace."  Col.  i.  19;  John  i.  16. 
t  is  also  Haid  of  him  that  his  richeti  arc  un- 
tarchable,  "  the  unsoarehab'o  riclu«  of  Christ." 
)ph.  iii.  8.  Hear  wliat  ho  saith  of  himstdf: 
Riches  and  honour  are  with  me,  oven  durable 
ichesi  and  righteousnesj*.  My  fruit  i»i  In'ttcr 
Itan  gold,  yea,  than  fine  gold,  and  my  revenue 
[»an  choice  silver :  I  lead  in  the  way  of  right- 
i>u-*ne!«j,  in  the  midst  of  the  paths  of  jud^rment, 
liat  I  may  cause  them  that  love  me  to  inherit 
ulwtaner.  .\n«l  I  will  fill  their  t rea.su riT*." 
Yov.  viii.  V.^l\. 

This  in  general,  but  more  partimlitrlij  : 
1.  There  is  that  light  in  Christ  that  is  sulfi- 
lent  to  loud  thorn  out  of  and  from  all  that 
jirkne?t!«  in  the  miiLst  of  which  all  otlun*  but 
tiem  that  come  f«»  him  xfiiMiMi-,  un<l  fall,  and 
(•rish.     "  I  am  ••  worlil,"  wiith 

e;  "  he  that  i>  .  A\  not  abide  in 


darkness,  but  shall  have  the  light  of  life." 
Man  by  nature  is  in  darkness  and  walketh  in 
darkness,  and  knows  not  whither  he  goes,  for 
darkness  hath  blinded  his  eyes;  neither  can 
any  thing  but  Jesus  Christ  lead  men  out  •)f 
this  darknes.<i.  Natural  conscience  cannot  do  it ; 
this  prerogative  belongs  only  to  Jestus  Chri-'t. 

2.  There  is  life  in  Christ  that  in  to  bo  found 
nowlu-re  else — life  as  a  principle  in  the  sool, 
by  which  it  shall  bo  acted  and  enabled  to  do, 
that  which,  through  him,  is  pleading  to  God. 
."He  that  bolievoth  in  (or  comcth  to)  me," 
saith  ho,  jls  tiio  Seriptun-s  have  said,  "out  of 
his  belly  shall  tlow  rivers  of  living  water." 
Without  this  life  a  man  is  dead,  whether  he  W 
had  or  whether  ho  be  g<MKl ;  that  is,  gootl  in 
his  own  and  olher  men's  esteem.  There  is  no 
true  and  eternal  life  but  what  is  in  the  Me  that 
.spoaketh  in  the  text. 

There  is  also  life  for  those  that  come  to  him, 
to  bo  luul  by  faitli  in  liis  tlesii  and  bUiod.  "  He 
that  eatoth  me  shall  live  by  me." 

And  this  is  a  life  against  that  death  that 
comca  by  the  guilt  of  sin  and  the  curse  of  the 
law,  undoj  which  all  men  are  and  for  ever  must 
be,  unhtis  they  eat  the  Me  that  speaks  in  the 
text.  "  Whoso  findoth  mo,"  saith  he.  "  findeth 
life,"  delivonince  from  the  everhusting  death 
and  (U>struction  that,  without  me,  he  shall  l>e 
devoured  by. 

Nothing  is  more  desirable  than  life  to  him 
that  hath  in  himself  the  sentence  of  condem- 
nation :  and  here  only  is  life  to  be  found.  This 
life — to  wit,  eternal  life— this  life  is  in  his.S>n  ; 
that  is,  in  him  that  saith  in  the  text,  "  .\ll  thai 
the  Father  hath  given  me  shaill  come  t<^»  mo." 

3.  The  person  speaking  in  the  text  is  He 
alone  by  whom  jK>or  sinnerx  have  admituince 
to  and  acceptance  with  the  Father,  bocjiuso  of 
the  glor)'  of  his  rightoousnej^s,  by  an<l  in  which 
he  pri'senteth  tluin  amiable  and  spotless  in 
his  sight;  neither  is  ihere  any  way  b«*id'« 
him  so  to  come  to  the  Father.  "  I  am  tie 
way,"  saith  he,  "the  truth,  and  the  life;  no 
man  cometli  to  the  Father  but  by  me."  All 
other  ways  to  (iod  are  dead  and  damnable  ;  the 
destroying  chorubims  stand  with  (laming 
swonl*,  turning  every  way,  to  keep  all  otliem 
from  his  pretti*nce.  I  say,  all  others  but  them 
thitt  come  by  him. 

"  I  am  the  d«Kir;  by  ino,"  luiith  he,  "if  any 
man  shall  enter  in,  he  shall  Ik;  savitl." 

The  !  iking  in  the  text  is  He,  and 

only  11  .  give  stable  and  everluKting 

jH-ace  ;  lherii«>re,  suith  he,  "  .My  jM-aie  I  givt 
unto  you" — my  p<ace,  wliieh  in  a  |>4>NCt*  wilb 


682 


BUNYAN'S  COMPLETE    WORKS. 


God,  peace  of  couscience,  and  that  of  an  ever- 
i^ting  duration.  My  peace,  peace  that  cannot 
be  matched,  "  not  as  the  world  giveth,  give  I 
unto  vuu ; "  for  the  world's  peace  is  but  carnal 
and  transit(jry,  but  mine  is  divine  and  eternal. 
Hence  it  is 'culled  the  peace  of  God,  that 
paswetli  all  understanding. 

4.  The  person  speaking  in  the  text  hath 
enough  of  all  things  truly  spiritually  good  to 
suli.-fy  tlie  desire  of  every  longing  soul.  "And 
Ji^iiH  stood  and  cried,  saying.  If  any  man 
ihii-st,  let  him  come  to  me  and  drink.  And  to  • 
bim  that  is  athirst  I  will  give  of  the  fountain 
of  tiie  water  of  life  freely." 

5.  With  tlie  person  speaking  in  the  text  is 
power  to  perfect,  and  defend,  and  deliver  those 
that  come  to  him  for  safeguard.  "'  All  power," 
sjiith  ho,  "  in  heaven  and  earth  are  given  unto 
me." 

Thus  might  I  multiply  instances  in  this  na- 
ture in  abundance.     But, 

Secondly.  They  that  in  trutli  do  come  to 
him  do  therefore  come  to  him  that  they  may 
receive  it  at  his  hand.  They  come  for  light, 
they  come  for  life,  they  come  for  reconciliation 
witli  God ;  they  also  come  for  peace,  they  come 
that  their  souls  may  bo  satisfied  with  spiritual 
good,  and  that  tliey  may  be  protected  by  him 
against  all  spiritual  and  eternal  damnation ;  and 
he  alone  is  able  to  give  them  all  this,  to  the 
fulfilling  of  their  joy  to  the  full,  as  they  also 
find  when  they  come  to  him. 

This  is  evident — 

1.  From  the  plain  declaration  of  those  thr.t 
already  are  come  to  him.  "  Being  justified  by 
faith,  we  have  peace  with  God  through  our 
Lord  Jesus  Christ,  by  whom  also  we  have  ac- 
cess with  boldness  into  this  grace,  wherein  we 
stand  and  rejoice  in  hope  of  the  glory  of  God." 

2.  It  is  evident  also  in  that  while  they  keep 
their  eyes  upon  him  they  never  desire  to 
cJiange  him  "for  another,  or  to  add  to  them- 
selves .some  other  thing,  together  with  him,  to 
make  up  their  spiritual  joy.  "God  forbid," 
iaid  I'aul,  "  that  I  should  glory,  save  in  the 
cross  of  our  Lord  Jesus  Christ.  Yea,  and  I 
count  all  things  but  loss  for  the  excellency  of 
tlie  knowledge  of  Christ  Jesus  my  Lord,  for 
whom  I  have  suffered  the  loss  of  all  things, 
and  do  count  them  but  dung,  that  I  may  win 
Christ  and  be  found  in  him  :  not  having  mine 
own  righteousness,  which  is  of  the  law,  but 
that  which  is  through  the  faith  of  Christ,  the 
righteousness  which  is  of  God  by  faith." 

'•i.  It  is  evident  also  by  their  earnest  desires 
that  others  might  be  made  partakers  of  their 


blessedness*  "Brethren,"  said  Paul,  "my 
heart's  desire  and  prayer  to  God  for  Israel  is, 
that  they  might  be  saved ; "  that  is,  that  way 
that  he  expected  to  be  saved  himself;  as  he 
saith  also  to  the  Galatians.  "  Brethren,"  saith 
he,  "  I  beseech  you,  be  as  I  am,  for  I  am  as  yt 
are ; "  that  is,  I  am  a  sinner  as  ye  are.  Now, 
I  beseech  you,  seek  for  life  as  I  am  seeking  for 
it ;  as  who  should  say.  For  there  is  a  sufficiency 
in  the  Lord  Jesus  both  for  me  and  you. 

4.  It  is  evident  also  by  the  triumph  that 
such  men  make  over  all  their  enemies,  both 
bodily  and  glAstly.  "  Now  thanks  be  to  God," 
said  Paul,  "  who  causeth  us  alw'ays  to  triumph 
in  Jesus  Christ !"  "  And  who  shall  separate  us 
from  the  love  of  Christ  our  Lord?"  And 
again,  "  O  death,  where  is  thy  sting  ?  O  grave, 
where  is  thy  victory  ?  The  sting  of  death  is 
sin,  and  the  strength  of  sin  is  the  law;  but 
thanks  be  to  God,  who  giveth  us  the  victory 
through  our  Lord  Jesus  Christ!" 

5.  It  is  evident  also  for  that  they  are  made 
by  the  glory  of  that  which  they  have  found  in 
him  to  sutler  and  endure  what  the  devil  and 
hell  itself  hath  or  could  invent  as  a  means  to 
separate  them  from  him.  Again :  "  Who  shall 
separate  us  from  the  love  of  Christ?  Shall 
tribulation,  or  distress,  or  persecution,  or  fam- 
ine, or  nakedness,  or  peril,  or  sword?  (as  is  writ- 
ten, For  thy  sake  we  are  killed  all  the  day 
long,  M'e  are  counted  as  sheep  for  the  slaught- 
er.) Nay,  in  all  these  things  we  are  more  than 
conquerors,  through  Him  that  loved  Us ;  for  I 
am  persuaded  that  neither  death  nor  life,  nor 
angels  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature  shall  be  able 
to  separate  us  from  the  love  of  God  which  is 
in  Christ  Jesus." 

"Shall  come  to  me."  Oh  the  heart-attract- 
ing glory  that  is  in  Jesus  Christ  (when  he  is 
discovered)  to  draw  those  to  him  that  are  given 
to  him  of  the  Father!  Therefore  those  that 
came  of  old  rendered  this  as  the  cause  of  their 
coming  to  him :  "  And  we  beheld  the  glory  as 
of  the  only  begotten  of  the  Father."  And  tho 
reason  why  others  come  not,  but  perish  in  their 
sins,  is  for  want  of  a  sight  of  his  glory.  "If 
our  gospel  be  hid,  it  is  hid  to  them  that  are 
lost,  in  whom  the  god  of  this  world  hath 
blinded  the  minds  of  them  that  believe  not, 
lest  the  glorious  light  of  the  gospel  of  Christ 
who  is  the  image  of  God,  should  shine  unto 
them." 

There  is,  therefore,  heart-pulsing  glory  in 
Jesus  Christ,  which,  when  discovered,  draws 


COME  AM)    WELCOME  TO  JESUS  CHRIST. 


583 


the  men  to  liini ;  wherefore,  by  "shall  come  to 
me"  Christ  may  mean  when  his  glory  ia  dis- 
covered tiun  they  must  come,  then  they  shall 
come  to  me.  Therefore,  as  the  true-comers 
come  with  weeping  and  relenting,  m  being 
sensible  of  their  own  vileni-sw,  so  again  it  ia 
said,  "  That  the  mnsometl  of  the  Lord  shall  re- 
turn, and  come  to  Zion  with  singing  and  ever- 
lasting joy  upon  their  heails;  they  shall  ob- 
tain joy  and  gladness,  and  sorrow  and  sighing 
Hhall  rty  away;"  that  is,  at  the  sight  of  the 
glory  of  that  gniee  that  shows  itself  t<»  them 
now  in  the  face  of  our  Lord  Jesus  Christ,  and 
in  the  hopes  that  they  n<»w  have  of  being  with 
him  in  the  heavenly  taibernacles.  Therefore 
it  saith  again,  "With  gladness  and  rejoicing 
»hall  they  be  brought;  they  shall  enter  into 
the  King's  palace." 

There  is,  therefore,  heart-attracting  glory  in 
the  Lord  Jesus  Christ,  which,  when  discovered, 
subjects  the  heart  to  the  word  and  makes  us 
come  to  him. 

It  is  said  of  Abraham  that  when  he  dwelt  in 
.Mesopotamia  the  Clod  of  glory  appeare<l  unto 
him,  saying,  "(let  thee  out  of  thy  country." 
And  what  then?  Why,  away  he  went  from 
his  house  and  friends,  and  all  the  world  coulil 
not  stay  him.  "  Now,"  as  the  Rsalnust  says, 
"Who  is  the  King  of  glory?"  he  answers, 
"The  Lord,  mighty  in  battle."  And  who  was 
that  but  He  that  spoiled  principalities  and 
powers  when  lie  did  hang  upon  the  tree,  tri- 
umphing over  theuj  thereon?  And  who  was 
that  but  Jesu.««  Christ,  even  the  person  speak- 
ing in  the  text?  Therefore  he  saith  of  Abra- 
ham, "  lie  saw  his  day."  "  Yea,"  saith  he  to 
the  Jews,  "your  father  Abndnim  rejoiced  to 
»ee  my  day,  and  he  saw  it  and  was  glad." 

Indeeii  the  carnal  man  says,  at  hwt,  in  his 
heart,  "There  is  no  form  or  comelincHS  in 
Christ,"  and  when  we  shall  sec  him,  "  there  ia 
no  bcautv  that  we  should  desire  him  ;"  but  bo 
lies*  thi.i  he  sj>eaks  as  having  never  seen  him. 
But  they  that  stand  in  his  hou^e,  and  look 
upon  him  thmugh  the  ghi-HS  of  his  word  by 
the  blip  of  his  Holy  Spirit,  they  will  tell  you 
uther  things.  "But  we,"  say  tiny,  "all  with 
open  face,  beholding,  as  in  a  glass,  the  glory 

of  the  Lord,  and  changed  into  t!: 

from  irlory  to  glor)'."     They  «« • 
p.  •  V  in  his  underntandi 

n»'  •■>  bliHHl,  and  gl'>ry 

tion  of  his  righteousn*'!**;  yea,  1 
h'lirt-swectening,  and  heart-chui.^    ^  ^ 

Indeed  his  |;Iory  is  roiled,  and  cannot  bo 
Bceu  but  as  discovered  by  tlic  Father.     It  is 


veiled  with  flesh,  with  meanness  of  descent 
from  the  flesh,  and  with  that  ignominy  and 
shame  that  attended  him  in  the  tUsh  ;  but 
they  that  can,  in  (iod's  light,  see  through 
these  things,  they  shall  see  glory  in  him  ;  yea 
such  glory  as  will  draw  and  pull  their  hearlji 
unto  him. 

Moses  was  the  adopted  son  of  Pliaraoh's 
daughter,  and,  for  aught  I  know,  hud  been 
king  at  last  had  he  eonlormed  to  the  pii-sent 
vanities  that  were  there  at  court  ;  but  he  could 
not,  he  would  not  di»  it.  Why.  what  wjuh  the 
nuitter?  Why,  he  saw  more  in  the  worst  of 
Christ  (bear  with  the  expr(>ssion)  than  ho  saw 
in  the  best  of  all  the  treasures  of  the  land  of 
Kgypt.  He  refused  to  be  called  the  sou  of 
Pharaoh's  daughter,  choosing  rallur  to  sutfer 
aflliction  with  the  peojjle  of  (.Jod  tiian  to  enjoy 
the  pleasures  of  sin  for  a  season,  esteeming 
the  reproach  of  Christ  greater  rielus  than  the 
treasures  of  Egypt,  for  he  had  respect  to  the 
recompense  of  reward.  He  forsook  Egypt, 
not  fearing  the  wrath  of  the  king.  But  what 
emboldened  him  to  do  this?  Wiiy,  he  en- 
dured, for  he  had  a  sight  of  the  per.«on  ^jteak- 
ing  in  the  text,  "He  endured,  as  .seeing  Him 
who  is  invisible."  But  I  say,  would  a  sight 
of  Jesus  have  thus  taken  away  Moses's  heart 
from  a  crown  and  a  kingdom,  &e.,  had  be  not 
by  that  sight  seen  more  in  him  than  w.vs  to  be 
.seen  in  them? 

Therefore  when  he  saith,  "shall  come  to 
me,"  he  means  they  shall  have  a  discovery  of 
the  glory  of  the  grace  that  is  in  him;  and  the 
beauty  and  glory  of  that  is  of  such  virtue 
that  it  const raineth  and  forceth,  with  a  blejvsed 
violence,  the  hearts  of  those  that  are  given  to 
him. 

Mose-H,  of  whouj  we  spake  before,  was  no 
child  when  he  was  thus  taken  with  the  beau- 
teous glory  of  tho  Lord :  he  was  forty  years 
old,  and  so,  consequently,  was  able,  being  a 
man  of  that  wisdom  and  op|K>rtunity  as  he 
Wiu*,  to  make  the  best  judgment  of  the  things 
and  of  the  g<MKlness  of  them  that  were  before 
him  in  the  land  of  Egypt.  But  lie,  evin  he 
it  was,  that  set  that  low  cfteem  upon  tli<-  glory 
of  Egypt  to  count  it  not  worth  the  mcildliiig 
''h  when  he  had  a  sight  of  this  Ix>rd  Jesu* 
rist.     This   wickiil   world   thinks  that   the 

Tier 

.  of 

.1    as   either    have    not    ilie    »M>tid'ii    good 

..  Mgs  to  delight   in,  or  thai  are    foitU  and 

I  know  not  bow  to  delight  themselves  therein. 

'   But  let  them   know  again    that  wc  hare  b»«* 


584 


BUyYAN'S  COMPLETE   WOEKti. 


men  of  all  ranks  and  qualities  that  have  been 
taken  with  the  glory  of  our  Lord  Jesus,  and 
have  left  all  to  follow  him ;  as  Abel,  Seth, 
Enoch,  Noah,  Abraham,  Isaac,  Jacob,  Moses, 
Samuel,  David,  Solomon,  and  who  not  that 
had  either  wit  or  grace  to  savour  heavenly 
things?  Indeed,  none  can  stand  off  from 
him,  nor  any  longer  hold  out  against  him,  to 
whom  lie  reveals  the  glory  of  his  grace. 

"And  him  that  cometh  to  me  I  will  in  no- 
wise catit  out."  By  those  words  our  Lord 
Jesus  doth  set  forth  yet  more  amply  the  great 
goodness  of  his  nature  towards  the  coming 
'  dinner.  Before,  he  said,  "They  shall  come," 
and  he  dedareth,  "that  with  heart  and  affec- 
tions he  will  receive  them." 

But,  by  the  way,  let  me  speak  one  word  or 
two  to  the  seeming  conditionality  of  this 
promise  with  which  now  I  have  to  do  :  "And 
liiin  that  cometh  to  me  I  will  in  nowise  cast 
out;"  where  it  is  evident  (may  some  say) 
that  Christ's  receiving  us  to  mercy  depends 
upon  our  coming,  and  so  our  salvation  by 
Christ  is  conditional.  If  we  come,  we  shall 
be  received;  if  not,  we  shall  not;  for  that  is 
fully  intimated  by  the  words.  The  promise 
of  reception  is  only  to  him  that  cometh  : 
"  And  him  that  cometh."  I  answer  that  the 
coming  in  these  words  mentioned  as  a  condi- 
tion of  being  received  to  life  is  that  which  is 
promised,  yea,  concluded  to  be  effected  in  us, 
by  the  promise  going  before.  In  those  latter 
words  coijiing  to  Christ  is  implicitly  required 
of  us;  and  in  the  words  before,  that  grace  that 
can  make  us  come  is  positively  promised  to 
Hs.  "  All  that  the  Father  giveth  to  me  shall 
come  to  me,  and  him  that  cometh  to  me  I 
will  in  nowise  cast  out  thence."  We  come  to 
Christ,  because  it  is  said  we  "shall  come;" 
because  it  is  given  to  us  to  come  ;  so  that  the 
condition  which  is  expressed  by  Christ  in 
these  latter  words  is  absolutely  promised  in 
the  words  before.  And  indeed  the  coming 
here  intended  is  nothing  else  but  the  effect  of 
"shall  come  to  me.  They  shall  come,  and  I 
will  not  cast  them  out." 

"And  him  that  cometh."  He  saith  not. 
And  him  that  w  come,  but  "him  that  cometh." 

To  sjieak  to  these  words — 

\.  In  general. 

2.  More  particularly. 

In  ;/nin-(il.—ThQY  suggest  unto  us  these 
four  things: 

1.  That  Jesus  Christ  doth  build  upon  it 
that  since  the  Father  gave  his  people  to  him 
tliey  shall    be   enabled    to  corue  unto   him. 


"And  him  that  cometh;"  as  who  should  say 
I  know  that  since  they  are  given  to  me,  they 
shall  be  enabled  to  come  unto  me.  He  saith 
not.  If  they  come,  or,  I  suppose  they  will 
come — but.  And  him  that  cometh.  By 
these  words,  therefore,  he  shows  that  he  ad- 
dresseth  himself  to  the  receiving  of  them 
whom  the  Father  gave  to  him  to  save  them  ; 
I  say,  he  addresseth  himself  or  prepareth  him- 
self to  receive  them ;  by  which,  as  I  said,  he 
concludeth  or  buildeth  upon  it  that  they  shaU 
indeed  come  to  him.  He  looketh  that  the 
Father  should  bring  them  into  his  bosom,  and 
so  stands  ready  to  embrace  them. 

2.  Christ  also  suggesteth  by  these  words 
that  he  very  well  knoweth  who  are  given  to 
him ;  not  by  their  coming  to  him,  but  by  their 
being  given  to  him.  "All  that  the  Father 
giveth  me  slmll  come  to  me;  and  him  that 
cometh,"  &c.  This  him  he  kuoweth  to  be  one 
of  them  that  the  Father  hath  given  him,  and 
therefore  he  receiveth  him,  even  because  the 
Father  hath  given  hira  to  him.  "I  know  my 
sheep,"  saith  he ;  not  only  those  that  already 
have  knowledge  of  him,  but  those  too  that 
yet  are  ignorant  of  him.  "  Other  sheep  have 
I,"  said  he,  "  which  are  not  of  this  fold ;"  not 
of  the  Jewish  Church,  but  those  that  lie  in 
their  sins,  even  the  rude  and  barbarous  Gen- 
tiles. Therefore,  when  Paul  was  afraid  to 
stay  at  Corinth  from  a  supposition  that  some 
mischief  might  befall  him  there,  "  Be  not 
afraid,"  said  the  Lord  Jesus  to  him,  "but 
speak,  and  hold  not  thy  peace,  for  I  have 
much  people  in  this  city."  The  people  that 
the  Lord  here  speaks  of  were  not  at  this  time 
accounted  his  by  reason  of  a  work  of  conver- 
sion that  already  had  passed  upon  them,  but 
by  virtue  of  the  gift  of  the  Father,  for  he  had 
given  them  unto  him.  Therefore  was  Paul 
to  stay  here,  to  speak  the  word  of  the  Lord 
to  them,  that  by  his  speaking  the  Holy 
Ghost  might  effectually  work  over  their  souls, 
to  the  causing  them  to  come  to  Him  who 
was  also  ready  with  heart  and  soul  to  receive 
them. 

3.  Christ  by  these  words  also  sugge^reth 
that  no  more  come  unto  him  than  indeed  are 
given  him  of  the  Father;  for  the  him  in  this 
place  i&  one  of  the  all  that  by  Christ  was  men- 
tioned before :  "  All  that  the  Father  giveth  me, 
shall  come  to  me,"  and  every  him,  of  that  all 
"  I  will  in  nowise  cast  out."  This  the  apostle 
insinuateth  where  he  saith,  "  He  gave  some 
apostles,  and  some  prophets,  and  some  evan- 
gelists, and  some  pastors  and  teachers,  for  the 


COME  AXD    WELCOME   TO  JESUS  CHRIST. 


585 


[►orfecting  of  the  saints,  for  tHfc  work  of  the 
ministry,  for  the  edifying  of  the  botly  of 
Christ,  till  \vc  all  come,  in  the  unity  of  faith 
and  of  the  knowledjjo  of  the  Son  of  God,  unto 
a  perfect  man,  unto  the  mejusure  of  the  stature 
of  the  fulness  of  Christ." 

Mark,  jus  in  the  text,  so  here  he  speakt'th  of 
all—"  Until  we  all  cou>e."  We  all !  All  who? 
DoubtlcHS,  "a'.l  that  the  Father  givetli  to 
Christ."  This*  is  farther  insinuat«Hl,  because 
ho  calleth  this  a/i  the  body  of  Christ,  the 
measure  of  the  stature  of  the  fulness  of  Christ, 
by  which  he  means  the  univer^a^  number 
given — to  wit,  the  true  elect  Church,  which  is 
tuiid  to  be  his  body  and  fulness. 

4.  Christ  .Ii>sus  by  these  word>J  farther  sug- 
gesteth  that  he  is  well  content  with  this  gift 
of  the  Father  to  him.  "All  that  the  Father 
giveth  mo  shall  come  to  me,  and  him  that 
Cometh  to  me  I  will  in  nowise  c:ust  out."  I 
will  heartily,  willingly,  and  with  great  con- 
tent of  mind  receive  him. 

They  show  us  aLso  that  Christ's  love  in  re- 
ceiving is  as  large  as  his  Father'.s  love  in  giving, 
and  no  larger.  Hence  he  thanks  him  for  his 
gift,  anil  also  thanks  him  for  hiding  of  him 
and  his  things  from  the  rest  of  the  wicked. 

Hut,  secondly,  and  more  particularly,  "  And 
Aim*  that  Cometh."  An»l  him/  This  word 
him:  by  it  Christ  hxikcth  back  to  the  gift  of 
the  Father,  not  only  to  the  lump  and  whole 
of  the  gift,  but  to  the  every  Aim  of  that  lump. 
As  who  tihould  say,  I  do  not  only  accept  of  (lie 
gift  of  my  Father  in  the  general,  but  have  a 
special  regard  to  every  of  them  in  particular; 
and  will  secure  not  only  some  or  the  grcateajt 
part,  but  ever)'  Aiw,  every  dust ;  not  an  hoof  of 
all  shall  be  lost  or  left  l>chind.  And  indeeil  in 
this  he  ion-«cnr<"th  to  his  Father's  will,  which 
is  that  of  all  that  he  halh  given  him  he  should 
lose  nothing. 

"  And  him."  Christ  Jesus  also,  by  his  thus 
dividing  the  gift  of  his  Father  into  hinu,  and 
by  his  s|K>aking  of  them  in  the  lingular  num- 
ber, shows  what  a  ]>articular  work  shall  be 
wr>>u:,'ht  in  each  one  at  the  time  ap|w>intiMl  of 
till*  Father.  "  And  it  shi^ll  come  to  pass  in 
that  day,"  saith  the  prophet,  "  that  the  I^>r«i 
shall  beat  off  from  the  channel  of  the  river  to 
the  streajn  of  Kgypt;  and  ye  shall  be  gathcrtnl 
one  by  one,  O  ye  children  of  Israel."  Ileri- 
M*  the  Aiiiu  one  by  one,  to  be  gathered  to  him 
by  tlir  Fiither. 

II.-  «!»..« s  also  hereby  that  no  lineage,  kin- 
dred, or  relation  can  at  all  \>e  prof)te<l  by  any 

uutw  ir<i  i>r  I  .irii.il    iiiilnii  with    the  p'rvo  th.it 


the  Father  hath  given  to  Christ  It  is  only 
him,  the  giv«n  Aim,  the  coming  Aim,  that  he 
inteniLs  al»solutely  to  secure.  Men  make  great 
ado  with  the  children  of  believers;  and  oh  the 
children  of  believers!  Hut  if  the  child  of  tho 
believer  is  not  the  Aim  concerned  in  this  aljso- 
lute  promise,  it  is  not  these  men's  great  cry, 
nor  yet  what  the  parent  or  child  can  do.  that 
can  interest  him  in  this  promise  of  the  Lord 
Christ,  this  absolute  promise. 

"  And  him."  There  un-  divers  sorts  of  per- 
sons that  the  Father  hath  given  to  Jesus 
Christ;  they  aro  not  all  of  one  rank,  of  one 
quality;  some  are  high,  some  are  low;  some 
are  wise,  some  fools  ;  some  are  more  civil  and 
complying  with  the  law ;  some  more  profane 
and  averse  t<t  him  and  his  gos|>el.  Now,  since 
tluMc  that  are  given  to  him  are  in  some  S4-nse 
so  diverse,  and  again,  since  he  yet  saith,  "  And 
him  that  cometh,"  &C.,  he  by  that  d(jth  give 
us  to  understand  that  he  is  not,  as  men,  for 
picking  and  choosing,  to  take  a  best  and  leave 
a  worst,  but  he  is  for  Aim  that  the  Father  hath 
given  him  and  that  cometh  to  him.  "  He  will 
not  alter  nor  change  it,  a  good  for  a  bad,  or  a 
bad  for  a  good,''  but  will  t^ike  him  as  he  is, 
and  will  .save  his  soul. 

There  is  many  a  sad  wretch  given  by  the 
Father  to  Jesus  Christ,  but  not  one  of  them  all 
is  despiscil  or  slighte<l  by  him. 

It  is  said  of  those  that  the  Father  hath  given 
to  Christ  that  they  have  done  worse  than  the 
heathen,  that  they  were  murderers,  thieveti, 
druiikanis,  unclean  persons,  and  what  not;  but 
he  has  received  them,  washed  them,  and  saved 
them.  A  fit  emblem  of  tliis  sort  is  that  wretched 
instance  mentioned  in  the  Ifith  of  Kzekiel,  that 
was  cast  out  in  a  stinking  condition,  to  the 
loathing  of  its  person  in  the  day  that  it  waa 
born ;  a  creature  in  such  a  wretched  condition 
that  no  eye  pitiiil  to  do  any  of  the  things  there 
mentioneil  unto  it,  or  to  have  compassion  U|>on 
it ;  no  eyo  but  His  that  speaketh  in  the  text, 

"And  him."  Let  him  be  ilh  red  as  bloo<I, 
let  him  hv  as  reil  as  crimson :  some  men  are 
bhxxI-rtHi  sinners,  crimson  sinners,  .sinners  of 
a  d'>uble  dye,  dipped  and  dip|>ed  again  before 
they  come  to  Jesus  Christ.  Art  thou  that 
readesl  these  linen  such  a  one?  Speak  out, 
man !  Art  thou  sach  a  one  ?  and  art  thou  now 
'.'to  Jesus  Christ  for  the  mercy  of  justi* 
I,  that  thou  niighti'st  be  made  white  in 
his  bIcMxI  and  Ih'  rovere«l  with  "  -.lus- 

ncsn?     Fear  not,  f«)riLHmu<h  ;uh  t.  -'"J? 

bctokeneth   that   thou   art  of  the   iiuuii>t.r  of 
them  that  the  Father  hath  given  to  Christ,  fof 


58G 


BUNYAN'S  COMPLETE   WORKS. 


lie  will  in  nowise  cast  thee  out.  "  Come  now," 
saith  Christ,  "and  let  us  reason  together; 
though  your  sins  be  as  scarlet,  they  shall  be 
white  as  snow ;  though  they  be  red  like  crim- 
Bon,  tliey  shall  be  as  wool." 

"And  him."  There  was  many  a  strange  him 
came  to  Jesus  Christ  in  the  days  of  his  flesh, 
but  lie  received  them  all,  without  turning  any 
away.  "  Speaking  unto  them  of  the  kingdom 
of  Ciod,  and  healing  such  as  had  need  of  heal- 
ing." These  words,  "  and  him,"  are  therefore 
irord.s  to  be  wondered  at,  that  not  one  of  them 
who  by  virtue  of  the  Father's  gift  and  drawing 
tre  coming  to  Jesus  Christ— I  say,  that  not  one 
of  tluni,  whatever  they  have  been,  whatever 
they  have  done,  should  be  rejected  or  set  by, 
but  admitted  to  a  share  in  his  saving  grace.  It 
is  said  in  Luke  that  the  people  "wondered  at 
the  gracious  words  that  proceeded  out  of  his 
mouth."'  Now  this  is  one  of  his  gracious 
words ;  these  words  are  like  drops  of  honey,  as 
it  is  said,  "  Pleasant  words  are  as  an  honey- 
comb, sweet  to  the  soul  and  health  to  the 
bones."  These  are  gracious  words  indeed,  even 
as  full  as  a  faithful  and  merciful  high  priest 
could  speak  them.  Luther  saith,  "  When 
Christ  speaketh  he  hath  a  mouth  as  wide  as 
Leaven  and  earth ;"  that  is,  to  speak  fully  to 
the  encouragement  of  every  sinful  him  that  is 
coming  to  Jesus  Christ.  And  that  this  word 
is  certain,  hear  how  he  himself  confirms  it: 
"  Heaven  and  earth,"  saith  he,  "  shall  pass 
away,  but  my  words  shall  not  pass  away." 

It  is  also  confirmed  by  the  testimony  of  the 
four  evangelists,  who  gave  faithful  relation  of 
his  loving  reception  of  all  sorts  of  coming  sin- 
ners, whether  they  were  publicans,  harlots, 
thieves,  possessed  of  devils,  bedlams,  and  what 
not. 

This,  then,  shows  us — 

1.  The  greatness  of  the  merits  of  Christ. 

2.  Tlie  willingness  of  his  heart  to  impute 
them  for  life  to  the  great,  if  but  coming, 
Hinners. 

1.  This  shows  us  the  greatness  of  the  merits 
$\  Christ,  for  it  must  not  be  supposed  that  his 
words  are  bigger  than  his  worthiness.  He  is 
strong  to  execute  his  word:  he  can  do  as  well 
as  speak.  "He  can  do  exceeding  abundantly 
more  than  we  ask  or  think,"  even  to  the  utter- 
most and  outside  of  his  word. 

Now,  then,  since  he  includeth  any  coming 
Aim,  it  must  be  concluded  that  he  can  save  to 
the  uttermost  sin  any  coming  him. 

Do  you  think,  I  say,  that  the  Lord  Jesus  did 
not  think  before  he  spake?     He  speaks  all  in 


righteousness,  and  therefoi-e,by  his  woid  we  are 
to  judge  how  mighty  he  is  to  save. 

He  spake  in  righteousness,  in  very  faithful- 
ness, when  he  began  to  build  this  blessed  gos- 
pel fabric;  he  first  sat  down  and  counted  the 
cost,  and  knew  he  was  able  to  finish  it.  What, 
Lord !  any  himf  any  him  that  cometh  to  thee? 
This  is  a  Christ  worth  looking  after;  this  is  a 
Christ  worth  coming  to. 

This,  then,  should  learn  us  diligently  to  con- 
sider the  natural  force  of  every  word  of  God, 
and  to  judge  of  Christ's  ability  to  save,  not  by 
our  sins  or  by  our  shallow  apprehensions  of 
his  grace,  but  by  his  word,  which  is  the  true 
measure  of  grace. 

And  if  we  do  not  judge  thus  we  shall  dis- 
honour his  grace,  lose  the  benefit  of  his  word, 
and  needlessly  fright  ourselves  into  many  dis- 
couragements through  coming  to  Jesus  Christ. 
Him,  any  him  that  cometh,  hath  sufiicient  from 
this  word  of  Christ  to  feed  himself  with  hopes 
of  salvation.  As  thou  art  therefore  coming,  O 
thou  coming  sinner,  judge  whether  Christ  can 
save  thee  by  the  true  sense  of  his  words :  judge, 
coming  sinner,  of  the  efficacy  of  his  blood,  of 
the  perfection  of  his  righteousness,  and  of  the 
jft-evalency  of  his  intercession  by  his  word. 
"And  him,"  saith  he,  "that  cometh  to  me  I 
Avill  in  nowise  cast  out."  In  nowise ;  that  is 
for  no  sin:  judge,  therefore,  by  his  woi'd  how 
able  he  is  to  save  thee.  It  is  said  of  God's 
sayings  to  the  children  of  Israel,  "  There  failed 
not  aught  of  any  good  thing  which  the  Lord 
hath  spoken  to  the  house  of  Israel;  all  came 
to  pass."  And  again,  "Not  one  thing  hath 
failed  of  all  the  good  things  which  the  Lord 
your  God  sjjake  concerning  you ;  all  are  come 
to  i^ass  unto  you,  and  not  one  thing  hath  failed 
thereof." 

Coming  sinner,  what  promise  thou  findest  in 
the  word  of  Christ,  strain  it  whether  thou  canst, 
so  thou  dost  not  corrupt  it,  and  his  blood  and 
merits  will  answer  all ;  what  the  word  saith,  or 
any  true  consequence  that  is  drawn  therefrom, 
that  we  may  boldly  venture  upon  ;  as  here  in 
the  text  he  saith,  "Aud  him  that  cometh,"  in- 
definitely, without  the  least  intimation  of  the 
rejection  of  any,  though  never  so  great,  if  he 
be  a  coming  sinner.  Take  it  then  for  granted 
that  thou,  whoever  thou  art,  if  coming,  art  in- 
tended in  these  words ;  neither  shall  it  injure 
Christ  at  all  if,  as  Benhadad's  servants  served 
Ahab,  thou  shalt  catch  him  at  his  word. 
"Now,"  saith  the  text,  "the  man  did  dil- 
igently observe  whether  anything  would  come 
from  him  " — to  wit,  any  word  of  grace  —"  and 


COME  AXD    WELCOME  TO  JESUS  CHRIST. 


687 


did  ha-stily  catch  it."  Aud  it  happened  that 
Ahub  hud  called  Bcnhudud  hi^i  bruthur.  Thu 
man  replied  therefore,  "Thy  brother  Benha- 
dad  !"  catching  him  at  his  word.  Sinner,  com- 
ing sinner,  serve  Je;jUH  Christ  ihii.-*,  aud  he  will 
take  it  kindly  at  thy  hands.  Wlieti  he.  in  his 
argument,  called  the  C'anaanitish  woman  dog, 
•ho  catched  him  at  it  and  said,  "  Truth,  Lord, 
yet  the  dogs  eat  of  the  crumbs  that  fall  from 
their  master's  table."  I  s;iy,  she  catched  him 
thus  in  \\\>>  words,  and  lie  took  it  kindly,  say- 
ing, "  O  woman,  great  is  ihy  faith  ;  be  it  unto 
thee  even  n^  thou  wilt."  Catch  him,  coming 
sinner,  catch  him  in  his  word;  surely  he  will 
take  it  kindly  aiul  will  not  be  oti'ended  at  thee. 

2.  Tiie  other  thing  that  I  told  you  is  showed 
from  these  words  is  this:  the  willingness  of 
Christ's  heart  to  impute  his  mercies  for  life  to 
the  great,  if  coming,  sinner.  "  And  him  that 
cumeth  to  me  1  will  in  nowi.xe  cast  out." 

The  awakened,  coming  sinner  doth  not  so 
easily  question  the  power  of  Christ  as  his  will- 
ingness to  save  him:  "  Lord,  if  thou  wilt,  thou 
caiist,"  said  one.  lie  did  not  put  the  i/  upon 
his  |>ower,  but  upon  his  will :  he  concluded  he 
could,  but  he  was  not  as  fully  of  persuasion 
that  he  would ;  but  we  have  the  same  ground 
to  believe  he  will  jus  we  have  to  believe  he 
can ;  and  indeed  ground  for  both  is  the  word 
God.  If  he  was  not  willing,  why  did  he  prom- 
i«e?  Why  did  he  say  he  would  receive  the 
coming  sinner?  Coming  sinner,  take  notice 
of  this;  we  u.sc  to  plea«l  j>ractices  with  men, 
and  why  not  with  tJotl  likewise?  I  am  sure 
we  have  no  more  ground  for  one  than  the 
other,  for  we  have  to  plead  the  promise  of  a 
faithful  God.  Jacob  took  him  there.  "  Thou 
saidst,"  said  he,  "  I  will  surely  do  thee  good." 
For  from  this  promise  he  concluded  that  it 
follow^ed  in  rcjKon  he  mu>t  be  willirjg. 

The  text  also  gives  some  grountl  for  us  to 
draw  the  same  conclusion.  "  And  him  that 
Cometh  tome  I  will  in  nowise  cast  out."  Hero 
U  his  willingness  aKserted,  an  well  aM  his  power 
ftuggcsted.  It  is  worth  your  observation  that 
Abraham's  faith  considered  rather  Citxl's  (K)wer 
than  hi.H  willingness;  that  is,  he  drew  biscon- 
cla.iion,  "  I  !«hall  have  a  child."  from  the  |M>wer 
that  wiL-  in  G<h1  to  fulfil  the  promise  to  him; 
for  he  concluded  he  was  willing  to  give  him 
one,  else  he  would  not  have  promised  one. 
"  ile  staggered  not  at  the  pnmiise  of  (tod 
throUKh  unlx-'Uef,  hut  was  strong  in  faith,  giv- 
ing glory  to  (tn«l,  bfinir  fully  {MTwundutl  ilint 
what  he  had  t  i." 

But  was  not  >  ">ut 


his  willingness  too?  No;  there  was  no  show 
of  reiLson  for  that,  because  he  had  promised  it: 
indee«l,  had  he  not  promisMl  it  he  might  law- 
fully have doubte<l  it,  but  sime  he  had  promiscJ 
it,  there  was  left  no  ground  at  all  for  duubling, 
because  his  willingness  to  give  a  son  wiu»  ih-m- 
ountrated  in  his  promising  him  a  son.  These 
words,  therefore,  are  suHicient  grcmnd  to  en 
courage  any  coming  sinner  thai  Christ  is  will 
ing  to  his  power  to  receive  him  ;  and  sincto  h« 
hath  i)ower  also  to  do  what  he  will,  there  is  no 
grouiiil  at  all  left  to  the  coming  sinner  any 
more  to  doubt,  but  to  conu-  in  full  hope  of  ac- 
ceptame  and  of  bi-ing  received  unto  grace  and 
mercy.  "  .\nd  him  that  cometh."  He  saith 
not,  And  him  that  is  come,  but,  "and  him  that 
cometh;"  that  is,  And  him  whose  heart  Im?- 
gins  to  move  after  mo,  who  is  leaving  all  for 
my  sake  ;  /lim  who  is  looking  nut,  who  is  on 
his  journey  to  me.  We  must  thc|^fi>r<' distin- 
guish betwixt  coming  ancl  biiiig  oome  to  Jesus 
Christ.  lie  that  is  come  to  him  has  attained 
of  him  more  sensibly  what  he  felt  before  ho 
wanted  than  he  ha.s  that  but  yet  is  coming  to 
him. 

A  man  that  is  come  to  Chri.st  has  the  ad- 
vantjige  of  liiiu  that  is  but  coming  to  him  ;  and 
that  in  seven  things: 

1.  He  that  is  come  t^)  Christ  is  nearer  to 
him  than  he  that  is  but  coming  to  him  ;  for  ho 
that  is  but  coming  to  him  is  yet,  in  some  sense, 
at  a  distance  from  him,  as  it  is  said  of  tho 
coming  prodigal,  "  And  while  he  wils  yet  a 
great  way  off."  Now,  he  that  is  nearer  to  him 
hath  the  bust  sight  of  him,  and  !«o  is  able  to 
make  the  best  ju<lgmenl  of  his  wonilerful 
grace  and  beauty ;  as  Gml  saith,  "  lA«t  them 
como  near  and  let  them  s|>eak."  And  as  the 
apostle  John  saith,  "  And  we  have  seen  and 
do  testify  that  (mkI  sent  his  Son  to  be  the  Sa- 
viour of  the  worhl."  He  that  is  not  yet  come, 
though  he  is  coming,  is  not  fit,  not  being  in- 
deed capable,  to  make  that  judgment  of  the 
worth  and  glory  of  the  grace  of  Christ  as  he 
IS  that  is  come  to  him  and  hath  seen  and  t>e- 
hehl  it.  Therefore,  sinner,  suspend  thy  judg- 
ment till  thou  art  come  nearer. 

2,  He  that  is  come  to  Christ  has  the  advan- 
tage of  him  that  is  but  coming,  in  that  he  i« 
easi-d  of  his  burthen,  for  he  that  is  but  coming 
is  not  eased  of  his  burden.  He  that  is  come 
has  cast  his  burden  upon  the  Ix>rd.  By  faith 
he  hath  seen  himself  rel«iL*ed  thereof;  but  he 
that  is  but  coming  hath  it  vit,  as  to  sense  and 
fi"eling,  upon  his  own  i»lii>uidirs.  "  C«'me  unto 
me,  all  ye  that  labour  and  arc  heavy  ladeo," 


i88 


BUNYAN'S  COMPLETE  WOBKS. 


implies  that  their  burden,  though  they  are 
coming,  is  yet  upon  them,  and  so  will  be  till 
indeed  they  are  come  to  him. 

3.  He  that  is  come  to  Christ  hath  the  ad- 
vantage of  him  that  is  but  coming  in  this  also 
—namely,  he  hath  drunk  of  the  sweet  and 
^'.ul-rcfrcshing  water  of  life:  but  he  that  is 
iiut  coming  hath  not.  "  If  any  man  thirst,  let 
him  come  unto  me  and  drink." 

.Mark !  he  must  come  to  him  before  he 
drinks,  according  to  that  of  the  prophet,  "Ho! 
every  one  that  thirsteth,  come  ye  to  the 
waters."  He  drinketh  not  as  he  cometh,  but 
wiien  he  is  come  to  the  water. 

4.  He  that  is  come  to  Christ  has  the  advan- 
tage of  him  that  as  yet  is  but  coming  in  this 
al,<o— to  wit,  he  is  not  terrified  with  the  noise, 
and,  as  I  may  call  it,  hue  and  cry,  which  the 
avenger  of  blood  makes  at  the  heels  of  him 
that  yet  is«but  coming  to  him.  When  the 
player  was  on  his  flight  to  the  city  of  his  re- 
fuge he  had  the  noise  or  fear  of  the  avenger 
of  blood  at  his  heels,  hut  when  he  was  come 
to  the  city  and  wivs  entered  thereinto  the  noise 
ceased:  even  so  it  is  with  him  that  is  coming 
to  Jesus  Christ :  lie  heareth  many  a  dreadfiil 
hOund  in  his  ear — sounds  of  death  and  damna- 
tion, which  he  that  is  come  is  at  present  freed 
from.  Therefore  he  saith,  "  Come,  and  I  will 
give  you  rest;"  and  so  he  saith  again,  "We 
that  have  believed  do  enter  into  rest,"  as  he 
said,  &c. 

5.  He,  therefore  that  is  come  to  Christ  is  not 
60  subject  to  those  dejections  and  castings 
down,  by  reason  of  the  rage  and  assaults  of 
the  evil  one,  as  is  the  man  that  is  but  coming 
to  Jesus  Christ,  though  he  has  temptations 
too.  "And  whilst  he  was  yet  coming  the 
devil  threw  him  down  and  tore  him."  For  he 
has,  though  Satan  still  roareth  upon  him,  those 
experimental  comforts  and  refreshments — to 
wit,  in  his  treasury — to  present  himself  with 
in  times  of  temptation  and  conflict,  which  he 
that  is  but  coming  has  not. 

6.  He  that  is  come  to  Christ  has  the  advan- 
tage of  him  that  is  but  coming  to  him  in  this 
also— to  wit.  he  hath  upon  him  the  wedding- 
parment,  &c.,  but  he  that  is  coming  has  not. 
The  prodigal,  when  coming  home  to  his  fa- 
ther, was  clothed  with  nothing  but  rags,  and 
was  tormented  with  an  empty  belly ;  but  when 
he  w!i.s  c'imc  the  best  robe  is  brought  out,  also 
the  giild  rinir  and  the  shoes;  yea,  they  are  put 
apon  him,  Ui  his  great  rejoicing.  The  fatted 
calf  was  killed  for  him,  the  music  was  struck 
ap  to  make  him  merry;  and  thus  also  the  fii- 


ther  himself  sang  of  him,  "  This  my  son  was 
dead  and  is  alive  again;  was  lost  and  is 
found." 

7.  In  a  word,  he  that  is  come  to  Christ,  hia 
groans  and  tears,  his  doubts  and  fears,  are 
turned  into  songs  and  praises  for  that  he  hath 
now  received  the  atonement  and  the  earnest 
of  his  inheritance;  but  he  that  is  but  yet  a 
coming  hath  not  those  praises  nor  songs  of 
deliverance  wdth  him,  nor  has  he  as  yet  re- 
ceived the  atonement  and  earnest  of  his  inher- 
itance, which  is  the  sealing  testimony  of  the 
Holy  Ghost  through  the  sprinkling  of  the 
blood  of  Christ  upon  his  conscience ;  for  he  is 
not  come. 

"  And  him  that  cometh."  There  is  further 
to  be  gathered  from  this  word  cometh  these 
following  particulars : 

1.  That  Jesus  Christ  hath  his  eye  upon  and 
takes  notice  of  the  first  moving  of  the  heart  of 
a  sinner  after  him.  Coming  sinner,  thou  canst 
not  move  with  desires  after  Christ  but  he  sees 
the  working  of  those  desires  in  thy  heart. 
"All  my  desires,"  said  David,  "are  before 
thee,  and  my  groanings  are  not  hid  from  thee." 
This  he  spake  as  he  was  coming  (after  he  had 
backslidden)  to  the  Lord  Jesus  Christ.  It  is 
said  of  the  prodigal,  "  that  while  he  was  yet  a 
great  way  off  his  father  saw  him,"  had  his  eye 
upon  him,  and  upon  the  going  out  of  his  heart 
after  him. 

When  Nathaniel  was  come  to  Jesus  Christ, 
the  Lord  said  to  them  that  stood  before  him, 
"  Behold  an  Israelite  indeed,  in  whom  there  is 
no  guile."  But  Nathaniel  answered  him, 
"  Whence  knowest  thou  me  ?"  Jesus  an- 
swered, "  Before  that  Philip  called  thee,  when 
thou  wast  under  the  fig  tree,  I  saw  thee." 
There,  I  suppose,  Nathaniel  was  pouring  out 
of  his  soul  to  God  for  mercy,  or  that  he  would 
give  him  good  understanding  about  the  Mes- 
siah to  come ;  and  Jesus  saw  all  the  workings 
of  his  honest  heart  at  that  time. 

Zaccheus  also  had  some  secret  movings  of 
heart,  such  as  they  were,  towards  Jesus  Christy 
when  he  ran  before  and  climbed  up  the  tree  to 
see  him,  and  the  Lord  Jesus  Christ  had  his 
eye  upon  him ;  therefore,  when  he  was  come 
to  the  place  he  looked  up  to  him,  bids  him 
come  down,  "for  to-day,"  said  he,  "I  must 
abide  at  thy  house" — to  wit,  in  order  to  the 
further  completing  the  work  of  grace  in  his 
soul.     Remember  this,  coming  sinner. 

2.  As  Jesus  hath  his  eye  upon,  so  he  hath 
his  heart  open  to  receive,  the  coming  sinnei. 
This  is  verified  by  the  text :  "  And  him  thai 


COME  AM)    WELC'OMK   TO  JESUS  CHRIST. 


5S9 


cnini'th  to  inc  1  will  in  nowise  cast  out."  This 
is  also  d i SCO vi- It'll  l)y  his  j)ro|mrini?  of  the  way, 
in  his  inakinjr  of  it  easy  (as  it  may  be)  to  the 
coming  sinner;  which  preparation  is  manifesit 
by  theue  blessed  words,  "  I  will  in  nowise  cast 
oat,"  of  which  more  whea  wo  come  to  the 
I  lace.  "And  while  he  was  yet  a  great  way 
i:t[  his  fa  her  saw  him  and  had  compiutsion  on 
him,  anJ  ran  and  fell  on  his  neck,  and  kissed 
Lim."  All  these  expressions  do  strongly  prove 
that  the  heart  of  Christ  is  open  to  receive  the 
coming  sinner. 

3.  As  Jesus  Christ  hath  his  evo  upon,  and 
his  heart  ojwn  to  receive,  so  he  hath  resolved 
already  that  nothing  shall  aliemite  his  heart 
frunj  receiving,  the  coming  sinner.  No  sins 
of  the  coming  sinner,  nor  the  length  of  the 
time  that  he  hath  alxKle  in  them,  shall  by  any 
means  prevail  with  Jesus  Christ  to  reject  him. 
Coming  sinner,  thou  art  coming  to  a  loving 
Lord  Jesus. 

4.  These  wonls,  therefore,  dropped  from  his 
ble.s*»ed  mouth  on  purpixse  that  the  coming 
sinner  might  take  encounigemeiit  to  continue 
on  his  journey  until  he  be  come  indeed  to  Jesus 
Christ.  It  was  doubtlens  a  great  oncounigc- 
ment  to  blind  liartimeus  that  Jesus  Christ 
Rtrnxl  still  and  called  him  when  he  was  crying, 
"  Ji-sus,  thou  Son  t»f  David,  have  mercy  upon 
me:"  thorelore  it  is  said,  "ho  cast  away  his 
garment,  rose  up  and  came  to  Jesus."  Now, 
if  a  call  to  come  hath  such  encouragement  in 
it,  what  is  a  promise  of  receiving  such  but  an 
encouragement  much  more?  And  observe  it, 
though  he  had  a  call  to  come,  yet  not  having 
a  promise,  his  faith  was  forced  to  work  upon  a 
mere  conse<iuence,  saying,  He  calls  nu*;  and 
surely,  since  he  calls  me,  he  will  grant  me  my 
desire.  Ah  but,  coming  sinner,  thou  hast  no 
need  to  go  so  far  about  as  to  draw  in  this  mat- 
ter consequences,  because  thou  hitst  plain  prom- 
ise*: "And  him  that  Cometh  to  me  I  will  in 
nowise  cast  out."  Here  is  full,  plain,  yea, 
what  encouragement  one  can  desire  ;  for  sup- 
p<:«e  thou  werl  admitteil  to  make  a  promise 
thys<df,  and  Christ  should  att4-st  that  he  would 
fultU  it  u|>on  the  ainner  that  cometh  to  him, 
couhLst  thou  make  a  better  promise?  couULtt 
thou  invent  a  more  full,  free,  or  larger  promise 
— •  promise  that  looks  at  the  first  moving  of 
the  heart  after  Jesus  Christ;  a  promise  that 
deelareK,  yea,  that  enga;r<th  Christ  J^-sus  to 
open  his  heart  to  receive  the  coming  sinner ; 
yttL,  farther,  a  promise  that  demonstrnteth  that 
the  Lord  Jcntis  is  rwwlverl  freely  to  receive, 
and  will  in  nowise  cast  out,  nor  means  to  re-  I 


ject  the  soul  of,  the  coming  sinner.  For  all 
this  lieth  fully  in  this  promise,  and  doth  uatu- 
ndly  How  therefrom.  Here  thou  ueedst  not 
make  use  of  far- fetched  conseipienci's,  nor  stniin 
thy  wita  to  force  encouraging  arguments  from 
the  text.  Coming  sinners,  the  wonLs  are  plain : 
"  And  him  that  cometh  to  me  I  will  in  nowise 
cast  out." 

"  And  him  that  comrlh."  There  are  *wo 
sorts  of  sinners  that  are  coming  to  Join 
Christ. 

L  Him  that  hath  never,  until  of  late,  at  all 
begun  to  come. 

2.  Him  that  came  formerly,  and  after  that 
went  back,  but  hath  since  bethought  hiuiaclt' 
and  is  now  coming  again. 

IJoth  these  sorts  of  sinners  are  intended  by 
the  him  in  the  text,  as  is  evident,  becan-  l"-<t> 
are  now  the  coming  sinners. 

For  the  first  of  thi-se.  The  sinoer  ti,:it  i.:imi 
never,  until  of  late,  begun  to  come,  his  way  is 
more  easy — I  do  not  say  more  plain  and  open 
to  come  to  Christ  than  is  the  other,  (those  lost 
having  the  clod  of  a  guilty  conscience  of  the 
sin  of  backsliding  hanging  at  their  heeU.) 
But  all  the  encouragement  of  the  gospel,  with 
what  invitations  are  herein  contained  to  coming 
sinners,  are  as  free  and  as  open  to  the  one  as 
the  other;  so  that  they  may  with  the  same 
freedonj  and  liberty,  as  frcMu  the  word,  both 
alike  claim  interest  in  the  promis<\  "All 
things  are  ready" — all  things  for  the  coming 
backslider,  as  well  as  for  the  othcra:  "Come 
to  the  wedding,  and  let  him  that  is  atliirst 
come." 

But  having  spoke  of  the  first  of  these 
already,  I  shall  here  pass  it  by,  and  shall 
speak  a  word  or  two  to  him  that  is  coming, 
after  backsliding,  to  Jesus  Christ  for  life. 

Thy  way,  O  thou  sinner  of  a  double  dyo  !— 
thy  way  is  o|>en  to  come  to  Jesus  Christ ;  I 
mean  thee  whose  heart,  after  long  back* 
sliding,  doth  think  of  turning  to  him  again. 
Thy  way,  I  say,  is  ojien  to  him,  as  is  the  way 
of  the  other  sorts  of  comers,  as  appears  by 
what  follows: 

L  Becau.se  the  text  makes  no  except  ion 
against  thee:  it  doth  not  say.  And  any  him 
but  a  backslider  —  any  him  but  him  Tito 
text   doth    not    thus   object,    but  <'ly 

o|M'neth  wide  its  golden  arms  to  ■  .ng 

soul,  without  the  least  excepti'Ut  ,  ihereiuro 
tliou  mayest  come.  And  take  heed  tJiat  thou 
shut  not  that  door  agaiiut  \X\y  soul  by  uobo* 
lief  which  Ciod  has  opened  by  his  grace. 

2.  Nay,  the  text  is  so  far   from  excepting 


690 


BU^^YAS'S  COMPLETE   WORKS. 


at,'ainst  thy  coming  that  it  strongly  suggesteth 
that  ihou  art  one  of  the  souls  intended,  0  thou 
coming  backslider,  else  what  need  that  clause 
have  been  so  inserted,  "  I  will  in  nowise  cast 
out  ?"  As  who  should  say,  Though  those  that 
now  come  are  such  as  have  formerly  back- 
slidden, I  will  in  nowise  cast  away  the  fornica- 
tor, the  covetous,  the  railer,  the  drunkard,  or 
other  common  sinners,  nor  yet  the  backslider 
neither. 

3.  That  the  backslider  is  intended  is  evi- 
dent— 

1st.  For  that  he  is  sent  to  by  name,  "Go 
tell  his  disciples,  and  Peter,"  But  Peter  was 
a  godly  man.  True,  but  he  was  also  a  back- 
slider, yea,  a  desperate  backslider:  he  had 
denied  his  Master  once,  twice,  thrice,  cursing 
and  swearing  that  he  knew  him  not.  If  this 
was  not  backsliding,  if  this  was  not  a  high 
and  eminent  backsliding,  yea,  a  higher  back- 
sliding than  thou  art  capable  of,  I  have  thought 
amiss. 

Again,  when  David  had  backslidden,  and 
had  committed  adultery  and  murder  in  his 
backsliding,  he  must  be  sent  to  by  name. 
"  And,"saitl\  the  text,  "  the  Lord  sent  Nathan 
to  David."  And  he  sent  him  to  tell  him,  after 
he  had  brought  him  to  unfeigned  acknowledg- 
ment, "  The  Lord  hath  also  put  away  (or  for- 
given) thy  sins." 

This  man  was  also  far  gone:  he  took  a 
man's  wife  and  killed  her  husband,  and  en- 
deavoured to  cover  all  with  wicked  dissimula- 
tion. He  did  this,  I  say,  after  God  exalted 
him  and  showed  him  great  favour;  wherefore 
his  transgression  was  greatened  also  by  the 
prophet  with  mighty  aggravations:  yet  he 
was  accepted,  and  that  with  gladness,  at  the 
first  step  he  took  in  his  returning  to  Christ; 
for  the  first  step  of  the  backslider's  return  is 
to  say,  sensibly  and  unfeignedly,  "I  have 
Binned  ;"  but  he  had  no  sooner  said  thus  but  a 
pardon  .was  pronounced,  yea,  thrust  into  his 
bosom.  "  And  Nathan  said  unto  David,  The 
Lord  hath  also  put  away  thy  sin." 

2dly.  As  the  person  of  the  backslider  is 
mentioned  by  name,  so  also  is  his  sin,  that, 
if  possible,  thy  objections  against  thy  return- 
ing to  Christ  may  be  taken  out  of  the  way; 

I  say,  thy  sin  also  is  mentioned  by  name,  and 
mixed,  as  mentioned,  with  words  of  grace  and 
favour.  "  I  will  heal  their  backslidings  and 
love  them  freely."  What  sayest  thou  now, 
backslider? 

3dly.  Nay,  farther,  thou  art  not  only  men- 
tioned by  name,  and  thy  sin  by  the  nature  of 


it,  but  thou  thyself,  who  art  a  returning  back- 
slider, put — 

(L)  Amongst  God's  Israel.  "Return,  O 
backsliding  Israel,  saith  the  Lord,  and  I  will 
not  cause  mine  anger  to  fall  upon  you,  for  I 
am  merciful,  saith  the  Lord,  and  will  not 
keep  anger  for  ever." 

(2.)  Thou  art  put  among  his  children, 
among  his  children  to  whom  he  is  married 
"  Turn,  0  backsliding  children,  for  I  am  mar 
ried  unto  you." 

(3.)  Yea,  after  all  this,  as  if  his  heait  was 
so  full  of  grace  for  them  that  he  was  pressed 
until  he  had  uttered  it  before  them,  he  adds, 
"Eeturn,  ye  backsliding  children,  and  I  will 
heal  your  backsliding." 

(4.)  Nay,  farther,  the  Lord  hath  considered 
that  the  shame  of  thy  sin  hath  stopped  thy 
mouth  and  made  thee  almost  a  prayerless 
man,  and  therefore  he  saith  unto  thee,  "  Take 
with  you  words  and  turn  unto  the  Lord,  and 
say  unto  him,  Take  away  all  iniquity  and  re- 
ceive us  graciously."  See  his  grace  that  him- 
self should  put  w^ords  of  encouragement  into 
the  heart  of  a  backslider !  As  he  saith  in  an- 
other place,  "  I  taught  Ephraim  to  go,  taking 
him  by  the  arms."  This  is  teaching  him  to 
go  indeed,  to  hold  him  up  by  the  arms — by 
the  chin,  as  we  say. 

Fi'om  what  has  been  said  I  conclude,  even 
as  I  said  before,  that  the  him  in  the  text  and 
"  him  that  cometh  "  includetli  both  these  sorts 
of  sinners,  and  therefore  both  should  freely 
come. 

Question.  But  where  doth  Jesus  Christ  in 
all  the  words  of  the  New  Testament  expressly 
speak  to  a  returning  backslider  with  words  of 
grace  and  peace?  for  what  you  have  urged  as 
yet  from  the  New  Testament  is  nothing  but 
consequences  drawn  fron^  this  text.  Indeed, 
it  is  a  full  text  for  carnal,  ignorant  sinners 
that  come,  but  to  me,  who  am  a  backslider,  it 
yieldeth  but  little  relief. 

Answe?- 1.  How!  but  little  encouragement 
from  the  text  when  it  is  said,  "  I  will  in  no- 
wise cast  out !"  What  more  could  have  been 
said?  What  is  here  omitted  that  might  have 
been  inserted  to  make  the  promise  more  full 
and  free?  Nay,  take  all  the  promises  in  the 
Bible,  all  the  freest  promises,  with  all  the 
variety  of  expressions,  of  what  nature  or  ex- 
tent soever,  and  they  can  but  amount  to  the 
expressions  of  tliis  very  promise,  "I  will  in 
nowise  cast  out" — will  for  nothing,  by  no 
means,  upon  no  account,  however  they  have 
sinned,  hoAvever  they  have  backslidden,  hoW" 


COME   AM>    nj:L'  i)MJ:    In  JKSUS  CHRIST. 


591 


ever  Ihcy  ha^e  provoked,  cast  out  tlu'  coming 
Binner.     Hut, 

2.  Thou  HJiyest,  Whore  tloth  Jesin  Christ, 
in  all  tlie  word-*  of  the  Now  Tostaiuout,  speak 
to  a  returning  hacks^Iider  with  words  of  grace 
and  peace — that  is,  under  tiie  name  of  a  back- 
slider? 

AniruYr.  Wliero  there  is  such  ph-nty  of  ex- 
amples in  receiving  backsliders,  there  is  the 
less  nee<l  (or  express  words  to  that  intent:  one 
promise,  jw  tho  text  is,  with  those  examples 
tliat  are  aiinexwl,  is  instead  of  many  promises. 
And  besidi-s,  I  reckon  tiiat  the  net  of  receiving 
is  jw  so  much,  if  not  of  niore,  encouragement 
than  is  a  bare  promise  to  receive;  for  receiving 
is  ivs  the  promise  to  receive;  for  receiving  is  an 
tlie  promise  and  the  fulfilling  of  it  too;  so  that 
in  the  Old  Testament  thou  hast  the  proniise, 
and  in  the  New  the  fultilling  of  it,  and  that  in 
divers  examples. 

1.  In  I'eter.  Peter  denied  his  Master  once, 
twice,  thrice,  and  that  with  an  open  oath,  yet 
Christ  receives  him  again  without  any  the 
least  hesitation  or  stick.  Yea,  he  slii)s,  stum- 
bles, falls  again  in  downright  di.'vsimulation, 
and  that  to  the  hurt  and  fall  of  many  others; 
but  neither  of  this  doth  Christ  make  a  bar  t«i 
his  Hiilvation,  but  receives  him  again  at  his  re- 
turn an  if  he  knew  nothing  of  the  fault. 

2.  The  r»>st  of  his  discipU*s,  even  all  of  them, 
i  -'ide.  and  leave  the   Lord  Jous  in   his 

-traits.  "Then  all  the  disciplos  for- 
s«)ok  him  and  tleil;  they  returne<l  (:is  he  had 
foretold)  everj' one  to  hik  own,  and  left  him 
alone;"  but  thin  aim)  he  passes  over  an  a  very 
light  matter:  not  that  it  was  so  indeed  in  it- 
self, but  the  abun<iance  of  grace  that  wjis  in 
him  did  liirhtly  roll  it  away;  for  after  his  res- 
urrection, when  first  he  appearetl  Ifiito  them, 
he  gives  them  not  the  least  check  for  their 
|M>rfidi(ms  lieulings  with  him,  but  salutes  them 
with  wonls  of  grace,  saying,  "All  hailt  Bo 
not  afmid,  {>eace  l)c  to  you,  all  power  in 
heaven  and  earth  is  given  unto  me."  True, 
he  rebuki'il  them  for  their  unlHdief,  for  the 
which  aUo  thou  deservest  the  same,  for  it  is 
unlH'lief  that  alone  puts  Christ  and  his  bene- 
fits from  us. 

3.  The  man  that  after  a  large  profc«iiion  lay 
with  his  father's  wife  committ«'d  a  high  tniiiH- 
gression,  even  such  a  one  that  at  tli:«'  <\i\y  «  ■- 
not   heanl   of,   no   not    among    t! 
Wherefore  this  was  a  dest|H'r«te   i 

yet  at  his  return  he  was  received  and  accept 
again  to  merry. 

4.  The  thief  that  stole  wom  bid  to  steal  no 


more,  not  at  all  doubting  but  that  Christ  was 
ready  to  forgive  him  this  act  of  backsliding. 

Now  all  these  are  exampUM,  particular  in- 
stanci-s,  of  Christ's  readiness  to  receive  tho 
backslitlers  to  mert7;  and  observe  it,  ex- 
ampfts  and  proofs  that  ho  hath  done  so  aie  to 
our  unbelieving  hearts  stronger  encourage- 
ments tliaii  bare  proiiiist-s  that  so  he  will  do. 
r.ut  a^'aiii  tho  I^ird  .lo^UH  hath  addetl  to  thi>s«, 
for  the  encouragement  of  returning  buck* 
sliilors  to  c«ime  to  him — 

1.  A  call  to  come  and  he  will  receiv©  Ihero. 
Whorefore  New  Testament  backsliders  hare 
encouragement  to  come. 

2.  .\  d«-claration  of  readuu-ss  to  riH.'elvo  them 
that  come,  as  hero  in  the  toxt  and   in   mnny 
otluT  places,  is  plain;  thmforo,  "Sot  t' 
these  marks,  make  thee  those  high  liouj 

the  goldtn  gnice  of  the  gospel,)  set  thine  heart 
towards  the  highway,  even  the  way  that  thou 
wente-st  (when  thou  did.st  backslide;)  turn 
again,  O  virgin  of  Israel,  turn  again  to  these 
thy  cities." 

".Vnd  him  that  cometh."  He  saith  not, 
And  him  that  tulketh,  that  profi-sstth,  that 
maketh  a  sh(»w,  a  noi.se  or  the  lijce,  but  "him 
that  Cometh."  Christ  will  take  leave  to  judge 
who  among  the  many  that  make  a  noise  they 
be  that  indeiMl  are  coming  to  him.  It  is  not 
him  that  saith  he  come^,  nor  him  of  whom 
othors  allirin  that  he  conn's,  but  him  that 
Christ  himself  shall  say  doth  omtt*,  that  is 
concerned  in  this  text.  When  the  woman 
that  had  a  bliMnly  issue  came  to  him  for  cure, 
there  were  others  as  well  as  she  that  made  a 
great  biLstle  alxtut  him,  that  touchetl,  yea, 
thronge<l  him.  Ah,  but  Christ  could  dis- 
tinpiish  this  woman  from  them  all.  "And 
he  lo«»ke<l  round  about  upon  them  all,  to  see 
her  that  bad  dime  this  thing." 

He  was  not  concerned  with  the  thronging  or 
touching  of  tho  rest,  for  theirs  were  but  am- 
dcntal,  or  at  liest  void  of  that  which  mici 
touch  acceptable.     Wherefore,  Cliri-»   !! 
judge  wh«>  they  be  that  in  triit  > 

him.     "  Kvery  man's  ways  arr  r 
cyw,  but  the  Lonl  weigheth  the  spirits."     It 
standcth   therefore  ever)'  one  in   hand  to  b« 
certain  of  their  coming  to  Jenus  Christ,  for  as 
thy  coniin;:  is.  ho  shall    ■'  '  ' 

•boll  r-.tiic-t    if>i!«'.-.|    thv 


■  *vo  l>efore,  as  alMi  aflorwnnls,  in  the  u*« 
tkii-i  appli(*atinn. 

"  And  him  that  conirlh  (o  mi,"    Tlicse  wonk 


592 


BUNYAN'S  COMPLETE    WORKS. 


to  m€  are  also  to  be  well  heeded,  for  by  them, 
as  he  secureth  those  that  come  to  him,  so  also 
he  shows  himself  unconcerned  with  those  that 
in  their  coming  rest  short  to  turn  aside  to 
others;  for  you  must  know  that  every  one 
that  comes  comes  not  to  Jesus  Christ;' some 
that  come  come  to  Moses  and  to  his  law,  and 
there  take  up  for  life;  with  these  Christ  is  not 
concerned,  with  these  his  promise  has  not  to 
do.  "Christ  is  become  of  none  effect  unto 
you,  wiioso  of  you  are  justified  by  the  law;  ye 
are  fallen  from  grace."  Again,  some  that 
come  come  no  farther  than  the  gospel  ordi- 
nances, and  there  stay;  they  come  not  through 
them  to  Christ;  with  these  neither  is  he  con- 
cerned, nor  will  their  "Lord,  Lord!"  avail 
them  any  thing  in  the  great  and  dismal  day. 
A  man  may  come  to,  and  also  go  from,  the 
place  and  ordinances  of  worship,  and  yet  not 
be  remembered  by  Christ.  "So  I  saw  the 
wicked  buried,"  said  Solomon,  "who  had  come 
and  gone  from  the  place  of  the  Holy,  and 
they  were  forgotten  in  the  city  where  they  had 
BO  done ;  this  is  also  vanity." 

"To  me."  These  words,  therefore,  are  by 
Jesus  Christ  very  warily  put  in,  and  serve  for 
caution  and  encouragement — for  caution,  lest 
we  take  up  in  our  coming  any  thing  short  of 
Christ;  and  for  encouragement  to  those  that 
shall  in  their  coming  come  past  all  till  they 
come  to  Jesus  Christ:  "And  him  that  cometli 
to  me  I  will  in  nowise  cast  out." 

Reader,  if  thou  lovest  thy  soul,  take  this 
caution  kindly  at  the  hands  of  Jesus  Christ. 
Thou  scest  thy  sickness,  thy  wound,  thy  neces- 
sity of  salvation  ;  well,  go  not  to  King  Jareb, 
for  he  cannot  heal  thee  nor  cure  thee  of  thy 
wound.  Take  the  caution,  I  say,  lest  Christ, 
instead  of  being  a  Saviour  unto  thee,  becomes 
a  lion,  a  young  lion  to  tear  thee,  and  go  away. 

There  is  a  coming,  but  not  to  the  Most 
High;  there  is  a  coming,  but  not  with  the 
whole  heart,  but  ivs  it  were  feignedly ;  therefore 
take  the  caution  kindly. 

"  And  him  that  oomcth  to  me."  Christ,  as  a 
Sfcviour,  will  stand  alone,  because  his  own  arm 
alone  hath  brought  salvation  unto  him:  he 
will  not  be  joined  with  Moses,  nor  suffer  John 
Baptist  to  be  tabernacled  by  him:  I  say  they 
must  vanish,  for  Christ  will  stand  alone ;  yea, 
God  the  Father  will  have  it  so ;  therefore,  they 
must  be  parted  from  him,  and  a  voice  from 
heaven  must  come  to  bid  the  disciples  hear 
only  the  beloved  Son.  Christ  will  not  suffer 
any  law  or  ordinance,  statute  or  judgment  to 
be  partners  with  him  in  the  salvation  of  the 


sinner.  Nay,  he  saith  not,  And  him  that 
Cometh  to  my  word,  but,  And  him  that  cometh 
to  me.  The  words  of  Christ,  even  his  most 
blessed  and  free  promises,  such  as  this  in  the 
text,  are  not  the  Saviour  of  the  world,  for  that 
is  Christ  himself,  Christ  himself  only.  The 
promises,  therefore,  are  but  to  encourage  com- 
ing sinners  to  come  to  Jesus  Christ,  and  not  to 
rest  in  them  short  of  salvation  by  men.  "  And 
him  that  cometh  to  me."  The  man,  therefore, 
that  comes  aright  casts  all  things  behind  his 
back  and  looketh  at  (nor  hath  his  expectations 
from  aught  but)  the  Son  of  God  alone ;  and 
David  said,  "  My  soul,  wait  thou  only  upon 
God :  for  my  expectation  is  from  him  :  he  only 
is  my  rock  and  my  salvation ;  he  is  my  defence, 
I  shall  not  be  moved."  His  eye  is  to  Christ, 
his  heart  is  to  Christ,  and  his  expectation  is 
from  him,  from  him  only. 

Therefore  the  man  that  comes  to  Christ  is 
one  that  hath  had  deep  considerations  of  his 
own  sins,  slighting  thoughts  of  his  own  right- 
eousness, and  high  thoughts  of  the  blood  and 
righteousness  of  Jesus  Christ;  yea,  he  sees,  as 
I  have  said,  more  virtue  in  the  blood  of  Christ 
to  save  him  than  there  is  in  all  his  sins  to 
damn  him.  He  therefore  setteth  Christ  before 
his  eyes ;  there  is  nothing  in  heaven  or  earth, 
he  knows,  that  can  save  his  soul  and  secure 
him  from  the  wrath  of  God  but  Christ ;  that  is, 
nothing  but  his  personal  righteousness  and 
blood. 

"  And  him  that  cometli  to  me  I  will  in  no- 
wise cast  out."  "  In  nowise :"  by  these  words 
there  is  something  expressed  and  something 
implied. 

1.  That  which  is  expressed  is  Jesus  Christ, 
his  unchangeable  resolution  to  save  the  coming 
sinner :  J  will  in  nowise  reject  him,  or  deny 
him  the  benefit  of  my  death  and  righteousness. 
This  word,  therefore,  is  like  that  which  he 
speaks  of  the  everlasting  damnation  of  the 
sinner  in  hell-fire:  "He  shall  by  no  means 
depart  thence;"  that  is,  never,  never  come  out 
again ;  no,  not  to  all  eternity.  So  that  as  he 
that  is  condemned  into  hell-fire  hath  no  ground 
of  hope  for  his  deliverance  thence,  so  him  that 
cometh  to  Christ  hath  no  ground  to  fear  he 
shall  ever  be  cast  in  thither. 

Thus  saith  the  Lord,  "  If  heaven  above  can 
be  measured,  or  the  foundation  of  the  earth 
searched  out  beneath,  I  will  also  cast  away  all 
the  seed  of  Israel  for  all  that  they  have  done, 
saith  the  Lord." 

Thus  saith  the  Lord,  "  If  my  covenant  be 
not  with  day  and  night,  and  if  I  have  not  ap- 


COME  AM>    WELCOME  TO  JESUS  CHRIST. 


593 


|>oinie(l  the  onliiiances  of  hcuvi-n  ami  earth, 
then  will  I  cast  away  the  seeU  of  Jaculi."  But 
heaven  cannot  be  measured,  nor  the  founda- 
tions of  the  earth  searched  out  beneath ;  bin 
covenant  is  also  with  day  and  nij;;ht,  antl  he 
hath  ai»i>ointed  the  ordinances  of  heaven ; 
therefore  he  will  not  cast  away  the  seed  of 
Jacol>,  who  are  the  coming;  ones,  but  will  cer- 
Luinly  »iivc  them  from  the  dreadful  wrath  to 
coiiio.  By  this,  therefore,  it  is  manifest  that  it 
•*as  n3t  the  greatniiis  of  siu,  nor  the  long  con- 
tinuance in  it,  no,  nor  yet  tlie  backsliding  nor 
the  pollution  of  tiiy  nature,  that  can  |iut  a  bar 
in  against  or  be  a  liindrance  of  the  salvation 
of  the  coming  sinner;  for  if  indee<l  this  could 
be,  then  would  this  solemn  and  absolute  de- 
termination of  the  iMTil  Jesus  of  itself  f<ill  to 
the  gnnind  and  be  made  of  none  effect.  "  But 
his  counsel  shall  stand,  and  he  will  do  all  his 
pleasure;"  that  is,  his  pleasure  is  this,  for  his 
promise,  :is  to  this  irreversible  conclusion, 
arises  of  his  pleasure;  he  will  stand  to  it  and 
will  fulfil  it,  because  it  is  his  pleasure. 
'Suppose  that  one  man  had  the  sins  or  as 
many  sins  as  a  hundred,  and  another  should 
have  a  hundred  times  as  many  as  he,  yet  if 
they  come,  these  words,  "  I  will  in  nowise  cast 
out,"  secure  them  both  alike. 

Suppose  a  man  hiw  a  desire  to  be  saved,  and 
for  that  purpose  is  coming  in  truth  to  Jesus 
Christ,  but  he,  by  his  debauched  life,  haa 
damned  many  in  hell ;  why,  the  <l<Kir  of  hope 
is  by  these  words  set  ils  open  for  him  as  it  is 
for  him  that  has  not  the  thousandth  part  of 
his  transgnsnions.  "  And  him  that  coimth  to 
me  I  will  in  nowise  cast  out." 

Suppose  a  man  is  coming  to  Christ  to  be 
saved,  and  hath  nothing  but  sin  and  an  ill- 
a|)eut  life  to  bring  with  him;  why,  let  him 
Ct>m«'  and  welcome  to  Jesus  Christ,  "  and  he 
will  in  I!  '  him  out."     Is  not  this  love 

that  p:i  -  ulfilge?  and  is  not  tliis  hivo 

the  Wonderment  of  angels?  and  is  not  this  love 
worthy  of  all  acceptation  at  the  hands  and 
)if;arts  of  all  coming  sinners? 

_'    That  which  is  implied  in  the  wonls  is — 
A.  The  cominif  souls  have  those  that  con- 
tinually lie  :i'  '  thrm  olf. 

2dly.  The  >i«l  that  thi>ie 

prill  prevail  with  Christ  t«>  cast  them  ofl*. 

For  these  wonin  arc  i(i>oken  to  satisfy  us  and 
to  stay  up  our  spirits  against  these  two  dan- 
gers: "  I  will  in  n  •  out." 

1st,   For  the  /  :  souls  have  thiwo 

that  continually  lie  .il  Jeaus  Christ  to  cast 
llieni  otT. 


And  there  are  three  things  that  thus  bend 
themsulves  against  the  coming  sinner : 

(1.)  There  is  the  devil,  the  accuser  of  the 
brethren,  that  accuses  them  before  CukI  day 
and  night.  This  prince  of  darknevs  is  un- 
wearied in  this  work:  he  doth  it,  its  you  see, 
day  and  night— that  is,  without  ceasing.  He 
continually  puts  in  his. caveats  against  thee,  if 
so  be  he  may  prevail.  How  did  he  play  it 
against  that  good  man  Job,  if  possibly  he 
might  have  obtained  his  destruction  in  hell- 
fire?  He  objrcteil  against  him  that  he  served 
not  Cod  for  naught,  and  temptetl  (^hI  to  put 
forth  his  luind  against  him,  urging  that  if  he 
did  it  he  would  curse  him  to  his  face;  and  all 
this,  as  (iml  witnesscth,  "he  did  without  a 
cause."  How  did  he  play  it  with  Christ  against 
Joshua  the  high  priest?  "  And  he  showed 
me  Joshua,"  .saith  the  |irophet,  *'  the  high 
priest,  standing  before  the  angel  of  the  Lord, 
and  Satan  standing  at  his  right  hand  to  resist 
him." 

'"To  resist  him" — that  is,  to  prevail  with 
the  Lord  Jesus  Christ  to  resist  him,  objecting 
the  uncleanness  and  unlawful  marriage  of  his 
sons  with  the  (tentiles ;  for  that  was  the  crime 
that  Satan  laid  against  them.  Yea,  and  for 
aught  I  know,  Joshua  wjus  also  guilty  of  the 
fact,  but  if  not  of  that,  of  crimes  no  whit  in- 
ferior, for  he  was  clotheil  with  filthy  garments 
as  he  stood  before  the  angel.  Neither  had  he 
one  word  to  say  in  vindication  of  himsvlf 
against  all  that  this  wicked  one  had  to  say 
against  him.  But  notwithstanding  that,  he 
came  off  well;  but  he  might  for  it  thank  a 
giMiil  lyirtl  Jesus,  because  he  did  not  resist 
him,  but,  contrariwise,  took  up  his  cause, 
pleaded  against  the  devil,  excusing  his  in- 
firmity, and  put  justifying  robes  upon  him 
before  his  atlversary's  face. 

"  .Vnd  the  I>>nl  said  unto  .*5ntan.  The  Lord 
rebuke  thee,  O  Satan,  even  the  Lor«l  that 
httth  chosi-n  Jerusalem  rebuke  thee.  Is  not 
this  a  brand  plucke«l  out  of  the  fire?  And 
he  answered  and  spake  to  those  that  st'Mxl 
iH'foro  him,  saying,  Take  away  the  filthy  gar- 
ment from  him  ;  and  to  him  he  said.  Ih'hold 
I  have  causcil  thine  iniquities  to  pjtss  fnim 
thee,  and  will  clothe  thee  with  a  change  of 
raiment." 

Again :  how  did  Satan  ply  it  against  Peter 
when  be  desired  to  have  him  that  he  might 
sift  him  as  wheat !— that  is.  if  iHiw.ible.  sever 
all  gnw-c  fn»m  his  heart,  and  leave  bim  noth- 
ing but  rt.sh  and  filth,  to  "  !  'hat  he 
might  make  the  I^>nl  J.  su*  abhor 


594 


BUNYAN'S  COMPLETE   WORKS. 


him.  "Simon,  Simon,"  said  Christ,  "Satan 
hath  desired  to  have  you,  that  he  might  sift 
you  as  wheat."  But  did  he  prevail  against 
'him?  No.  "But  I  have  prayed  for  thee, 
that  thy  faith  fail  not."  As  who  should  say, 
Simon,"Satan  huth  desired  me  that  I  would 
give  thee  up  to  him,  and  not  only  thee,  but  all 
the  rest  of  thy  brethren,  (for  that  the  word 
yw  imports;)  but  I  will  not  leave  thee  in  his 
hand :  I  have  prayed  for  thee,  thy  faith  shall 
not  fail.  I  will  secure  thee  to  the  heavenly 
inheritance. 

(2.)  As  Satan,  so  every  sin  of  the  coming 
pinner  comes  in  with  a  voice  against  him,  if 
perhaps  they  may  prevail  with  Christ  to  cast 
off  the  soul.  When  Israel  was  coming  out  of 
Egypt  to  Canaan  how  many  times  had  their 
Bins  thrown  them  out  of  the  mercy  of  God  had 
not  Moses,  as  a  type  of  Christ,  stood  in  the 
breach  to  turn  away  his  wrath  from  them! 
Our  iniquities  testify  against  us,  and  would 
certainly  prevail  against  us,  to  our  utter  rejec- 
tion and  damnation,  had  we  not  an  advocate 
with  the  Father,  Jesus  Christ  the  righteous. 

The  sins  of  the  old  world  cried  them  down 
to  hell ;  the  sins  of  Sodom  fetched  upon  them 
fire  from  heaven,  which  devoured  them;  the 
sins  of  the  Egyptians  cried  them  down  to  hell, 
because  they  came  not  to  Jesus  Christ  for  life. 
Coming  sinner,  thy  sins  are  no  whit  less  than 
any ;  nay,  perhaps  they  are  as  big  as  all  theirs. 
Why  is  it,  then,  that  thou  livest  when  they 
are  dead,  and  that  thou  hast  a  promise  of 
pardon  when  they  bad  not?  Why,  thou 
art  coming  to  Jesus  Christ,  and  therefore  sin 
shall  not  be  thy  ruin. 

(3.)  As  Satan  and  sin,  so  the  law  of  Moses, 
as  it  is  a  perfect  holy  law,  hath  a  voice  against 
you  before  the  face  of  God.  "  There  is  one 
that  accuseth  you,  even  Moses's  law."  Yea,  it 
accuscth  all  men  of  transgression  that  have 
sinned  against  it,  for  as  long  as  sin  is  sin 
there  will  be  a  law  to  accuse  for  sin.  But 
thi.s  accusation  shall  not  prevail  against  the 
coming  sinner,  because  it  is  Christ  that  died 
and  that  ever  lives  to  make  intercession  for 
theiu  that  "  come  to  God  by  him." 

These  things,  I  say,  do  accuse  us  before 
Christ  Jesus ;  yea,  and  also  to  our  own  faces, 
if  perhaps  they  might  prevail  against  us.  But 
tlicso  words,  "  I  will  in  nowise  cast  out,"  se- 
cureth  the  coming  sinner  from  them  all. 

The  coming  sinner  is  notsaved  because  there 
is  none  that  comes  in  against  him,  but  because 
the  Lord  Jesus  will  not  hear  their  accusations, 
will  not  cast  out  the  coming  sinner. 


When  Shimei  came  down  to  meet  E.ing 
David  and  to  ask  pardon  for  his  rebellion,  up 
starts  Abishai  and  puts  in  his  caveat,  saying, 
Shall  not  Shimei  die  for  this?  This  is  the 
case  of  him  that  comes  to  Christ:  he  hath  this 
Abishai  and  that  Abishai  that  presently  steps 
in  against  him,  saying,  Shall  not  this  rebel's 
sin  destroy  him  in  hell?  Read  farther:  "But 
David  answered,  What  have  I  to  do  with  you, 
ye  sons  of  Zeruiah,  that  you  should  tliia 
day  be  adversaries  to  me?  Shall  there  any 
man  be  put  to  death  this  day  in  Israel,  for 
do  I  not  know  that  I  am  king  this  day  over 
Israel?" 

That  is  Christ's  answer  by  the  text  to  all 
that  accuse  the  coming  Shimeis :  What  have 
I  to  do  with  you  that  accuse  the  coming  sin- 
ners to  me  ?  I  count  you  adversaries  that  are 
against  my  showing  mercy  to  them.  Do  not  I 
know  that  I  am  exalted  this  day  to  be  King 
of  righteousness  and  King  of  peace?  "I  will 
in  nowise  cast  them  out." 

2dly.  But  again :  these  words  do  closely  im- 
ply that  the  coming  souls  are  afraid  that  these 
accusers  will  prevail  against  them,  as  is  evi- 
dent, because  the  text  is  spoken  for  their  re- 
lief and  succour ;  for  that  need  not  be  if  they 
that  are  coming  are  not  subject  to  fear  and 
despond  upon  this  account.  Alas !  there  is 
guilt,  and  the  curse  lies  upon  the  conscience 
of  the  coming  sinner. 

Besides,  he  is  conscious  to  himself  what  a 
villain,  what  a  wretch  he  hath  been  against 
God  and  Christ.  Also  he  now  knows,  by  woe- 
ful experience,  how  he  hath  been  at  Satan's 
beck  and  at  the  motion  of  every  lust.  He 
hath  now  also  new  thoughts  of  the  holiness 
and  justice  of  God:  also  he  feels  that  he  can- 
not forbear  sinning  against  him :  "  for  the  mo- 
tions of  sin,  which  are  by  the  law,  do  stir 
work  in  his  members,  to  bring  forth  fruit  unto 
death."  But  none  of  this  need  discourage, 
since  we  have  so  good,  so  tender-hearted,  and 
so  faithful  a  Jesus  to  come  to,  who  will  rather 
overthrow  heaven  and  earth  than  suffer  a  tittlo 
of  this  text  to  fail :  "  And  him  that  cometh  to 
me  I  will  in  nowise  cast  out." 

Now  we  have  yet  to  inquire  into  two  things 
that  lie  in  the  words  to  which  there  hath  been 
nothing  said ;  as,  1.  What  it  is  to  cast  out ;  2. 
How  it  appears  that  Christ  hath  jiower  to  save 
or  cast  out. 

For  the  first  of  these — What  it  is  to  cast  out. 
To  this  I  will  speak — 1.  Generally;  2.  More 
particularly. 

1.  To  cast  out  is  to  slight,  and  despise,  and 


COME  AM)    WELCOME   TO  JESUS  CHRIST. 


596 


contemn,  as  it  is  said  of  Saul's  shield,  "  it  wjls 
vilely  cast  away  " — that  is,  slighte<l  and  con- 
temned. Thus  it  U  with  the  .sinners  that  come 
not  to  Je?<us  Christ;  he  slipht-s,  desj»ises,  and 
contemns  them — that  is,  "ca.st.s  them  away." 

2.  Tliiiii.'s  cast  away  are  reputed  as  the  dirt 
of  the  stn-et.  Ami  thus  it  shall  he  with  the 
men  that  come  not  to  Jesuji  Christ;  they  shall 
'•»•  counted  as  the  dirt  in  the  strcetB. 

•i  To  be  cast  out  i>r  oil*  i.s  to  be  abhorred, 
not  to  \i*r  pitietl,  but  to  be  put  to  a  perpetual 
shame. 

Hut  more  particularly  to  come  to  the  text. 
The  caslin'j  out  here  menticmeil  is  not  limited 
to  this  or  the  «)ther  evil ;  therefore  it  must  be 
extendeil  to  the  most  extreme  and  utmost  mis- 
ery.    Or  thus : 

He  that  cometh  to  Christ  shall  not  want 
anythinir  that  may  make  him  jr<»spelly-happy 
in  this  worhl  or  that  which  is  to  come,  nor 
shall  he  want  anythim;  that  cometh  not  that 
may  make  him  spiritually  and  eternally  mis- 
••r;ible. 

lUit  further:  as  it  is  to  be  generally  taken, 
•o  it  respecteth  thiiiirs  that  shall  be  hereafter. 

For  the  thinjrs  that  are  now,  they  are  either 
—  1.  More  ireneral ;  2.  Or  more  particiilar. 

Kirst,  more  general,  thus: 

I.  \t\<n  to  fx  east  out  of  the  presence  and  fa- 
ir of  Gtxl. 

rims  was  Chin  east  out:  "thou  hast  driven" 
i^or  cast)  "me  out  this  day;  from  thy  face" 
(that  is.  from  thy  favour)  "shall  I  be  hid."  A 
dr»>adful  eonjplaint!  but  the  cflect  of  a  more 
dreadt'ul  judgment. 

1.  "  To  bo  cast  out"  i.s  to  be  cast  out  of  God's 
r-iijht.  (tmi  will  l«K)k  after  them  no  more,  caro 
for  them  no  more,  nor  will  he  watch  over  them 
any  more  for  good.  Now  they  that  are  so  arc 
left,  like  blin<l  men,  to  wandiTami  fall  into  the 
pit  of  hell.  This  therefore  is  also  a  sail  ju<lg- 
ment;  therefore  here  is  the  mercy  f»f  him  that 
cometh  to  Christ.  He  shall  not  ho  left  to  wan- 
der at  uncertainties.  The  lyird  Jesuu  Christ 
will  keep  him  as  a  shepbenl  doth  hi«  she»'p. 
*'  Utm  that  cometh  to  me  I  will  in  nowi.se  cast 
out." 

!?.  "To  be  cast  ojit"  is  to  l»e  denied  a  place 
in  <fod's  house,  and  to  be  left  as  fugitives  and 
vagabonds,  to  pass  a  little  time  away  in  this 
mi-s^-rable  life,  and  after  that  to  go  down  to  the 
dead.     Therefi>re  here  is  the  benefit  of  him 

eh  ■  ,  -        ■ 

pi. 

like  vngabond.s  in  the  worlii.  "  Him  that  com- 
pth  to  me  I  will  in  n<>tvi<M>  cut  out." 


4.  In  a  word,  "to  \w  cast  out"  is  to  be  re- 
jected as  are  the  fallen  angels,  for  their  eter- 
nal tlamnatiim  began  at  their  being  cast  down 
from  heaven  to  hell.  S),  then,  "  not  to  be  cum 
out"  is  to  have  a  place,  a  house  and  habitation 
there,  an<l  to  have  a  share  iu  the  privileges  of 
elect  angels. 

These  wonis,  therefore,  "  I  will  not  cast  out." 
will  pmve  great  wonU  one  day  to  them  tbkl 
come  to  Jesus  t'hrist. 

tk'condly,  an<l  111  ularly: 

1.  Christ  hath  .;  lifi.  for  him  tlut 
cometh  to  him,  an<i  he  !.lmil  never  |NTish,  "for 
he  will  in  nowise  cjist  him  out;"  but  for  the 
rest,  they  arc  rejectetl,  east  out,  and  must  be 
damned. 

2.  Christ  hath  everlasting  rightetmsncM  to 
clothe  them  with  that  come  to  him,  ami  thev 
shall  be  covered  with  it  as  with  a  garment; 
but  the  rest  shall  be  found  in  the  fiitliy  rags  of 
their  own  stinking  pollutions,  :||id  shall  be 
wrappetl  up  in  them  as  in  a  winding-sheet, 
and  so  bear  their  shanD-  before  the  Ijord  and 
also  before  the  angels. 

3.  Christ  hath  precious  IiIimmI,  that,  like  an 
open  fountain,  stands  frt^*  for  him  to  w.ish  in 
that  coiui's  to  him  for  life,  "and  he  will  in  no- 
wise ea«>t  him  out ;"  but  they  that  come  not  to 
him  are  reje«'tei|  from  a  share  therein,  and  are 
left  to  ireful  vengeance  for  their  sins. 

4.  Christ  hath  precious  promis«>s,  and  they 
shall  have  a  share  in  them  that  eome  to  him 
for  life,  "  for  he  will  in  nowis<«  east  them  out ;" 
but  they  that  come  not  can  have  no  share  in 
them,  because  they  are  true  only  in  him  ;  for 
in  him,  and  only  in  him,  all  the  pnimisiti  are 
yea  and  amrn.  Wherel'ore  they  that  come  not 
to  him  are  no  whit  the  better  for  them. 

5.  Christ  hath  also  fulnesx  of  graee  in  him- 
self for  thi'UJ  that  «*ome  to  him  f<>r  life,  "and 
he  will  in  nowise  cast  them  out;"  but  thone 
that  come  not  unto  him  are  left  in  their  grace- 
le«H  state,  and  as  Christ  leaves  them,  death, 
bell,  and  judgment  fimls  them.  "  He  that 
findeth  me."  saith  Christ.  "  Hndeth  life,  and 

'"ivour  of  the  r^opl ;  but  he  thai 
,-t  me  wrongeth  his  own  soul.    AU 
that  iml*'  me  love  death." 

6.  Christ  is  nu  interei-jiwir,  and  ever  Il»e4h  to 
make  intercession  for  them  that  come  to  God 
by  him;  "but  their  sorrows  shall  Ik*  multi- 
plie«l   that    hasten   aft«T  another"    (or  other) 

r  nins  and  lust*.  I     "I"  ik- 

.  he  ni»t  suffer,  nor  •  .-ir 

names  into  hi«  lips." 

7.  Chri«t  hath  wonderful  lore,  bowrla,  and 


596 


BUNTAN'S  COMPLETE   WORKS. 
that  come  to  him,  for 


compassion  for  those 
"he  will  in  nowLse  cast  them  out;"  but  the 
rest  will  find  him  a  lion  rampaut ;  he  will  one 
dav  tear  them  all  to  pieces.  "Now  consider 
this,"  saith  he,  "ye  that  forget  God,  lest  I  tear 
you'  in  pieces,  and  there  be  none  to  deliver 

you." 

8.  Christ  is  known  by,  and  for  his  sake  those 
that  come  to  him  have  their  persons  and  per- 
Jormances  accepted  of,  the  Father,  "and  he 
will  in  nowise  cast  them  out;"  but  the  rest 
inu.-it  fly  to  the  rocks  and  mountains  for  shelter, 
bnt  all  in  vain,  to  hide  them  from  his  face  and 
wrath. 

But  again :  these  words,  cast  out,  have  a 
special  look  to  what  will  be  hereafter,  even  at 
the  day  of  judgment;  for  then,  and  not  till 
tiien,  will  be  the  great  anathema  and  casting  out 
made  manifest,  even  manifest  by  execution. 
Therefore  here  to  speak  to  this,  and  that  under 
these  two  Jijeads ;  as,  1.  Of  the  casting  out 
itself;  2.  Of  the  place  into  which  they  shall 
be  cast  that  shall  then  be  cast  out. 

First.  The  casting  out  itself  standeth  in 
two  things : 

1.  In  a  preparatory  work. 

2.  In  the  manner  of  executing  the  act. 
The   preparatory   work    standeth   in    these 

three  things : 

1.  It  standeth  in  their  separation  that  have 
not  come  to  him  from  them  that  have  at  that 
day.  Or  thus :  at  the  day  of  the  great  casting 
out  those  that  have  not  now  come  to  him  shall 
be  separated  from  them  that  have,  for  them 
that  have  "  he  will  not  cast  out."  "  When  the 
Son  of  man  .shall  come  in  his  glory,  and  all 
his  holy  angels  with  him,  then  he  shall  sit 
Hpon  the  throne  of  his  glory,  and  before  him 
sliall  be  gathered  all  nations,  and  he  shall  sep- 
arate them  one  from  'another,  as  a  shepherd 
divideth  the  sheep  from  the  goats." 

This  dreadful  reparation,  therefore,  shall 
then  be  made  betwixt  them  that  now  come  to 
Christ  and  them  that  come  not;  and  good 
reason,  for  since  they  would  not  with  us  come 
to  him  nnw  they  have  time,  why  should  they 
stand  with  us  when  judgment  is  come? 

2.  They  shall  be  placed  before  him  accord- 
ing to  their  c-ondition  :  they  that  have  come  to 
him  in  great  dignity,  even  at  his  right  hand, 
"  for  he  will  in  nowise  cast  them  out;"  but  the 
rest  shall  be  set  at  his  left  hand,  the  place  of 
disgrace  and  shame,  for  they  did  not  come  to 
him  for  life. 

Distinguished  also  .shall  they  be  by  fit  terras: 
tliose  that  come  to  him  he  calleth  the  sheep. 


but  the  rest  are  frowish  goats,  "and  he  shall 
separate  them  one  from  another,  as  the  shep- 
herd divideth  the  sheep  from  the  goats  ;  and 
the  sheep  will  be  set  on  the  right  hand,"  (next 
heaven-gate,  for  they  came  to  him,)  "  but  the 
goats  on  the  left,"  to  go  from  him  into  heli, 
because  they  are  not  of  his  sheep. 

3.  Then  will  Christ  proceed  to  conviction  of 
those  that  came  not  to  him,  and  will  say,  "  I 
was  a  stranger,  and  ye  took  me  not  in,"  or  did 
not  come  unto  me.  Their  excuse  of  them- 
selves he  will  slight  as  dirt,  and  proceed  to 
their  final  judgment. 

Now  when  these  wretched  rejecters  of  Christ 
shall  thus  be  set  before  him  in  their  sins  and 
convicted,  this  is  the  preparatory  work  upon 
which  follows  the  manner  of  executing  the  act 
which  will  be  done  : 

1.  In  the  presence  of  all  the  holy  angels. 

2.  In  the  presence  of  all  them  that  in  their 
lifetime  came  to  him,  by  saying  unto  them, 
"  Depart  from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels," 
with  the  reason  annexed  to  it :  for  you  were 
cruel  to  me  and  mine,  particularly  discovered 
in  these  words:  "  For  I  was  an  hungered,  and 
ye  gave  me  no  meat ;  thirsty,  and  ye  gave  me 
no  drink ;  I  was  a  stranger,  and  ye  took  me 
not  in  ;  naked,  and  ye  clothed  me  not ;  sick 
and  in  prison,  and  ye  visited  me  not." 

Secondly.  Now  it  remains  that  we  speak 
of  the  place  into  which  these  shall  be  cast, 
which  in  the  general  you  have  heard  already 
— to  wit,  the  fire  prepared  for  the  devil  and 
his  angels.  But,  in  particular,  it  is  thus  de- 
scribed : 

1.  It  is  called  Tophet.  "  For  Tophet  is  or- 
dained of  old.  yea,  for  the  king,"  the  Lucifer, 
"  it  is  prepared ;  he  hath  made  it  deep  and 
large,  the  pile  thereof  is  fire  and  much  wood , 
the  breath  of  the  Lord  like  a  stream  of  brim- 
stone doth  kindle  it." 

2.  It  is  called  hell.  "  It  is  better  for  thee  to 
enter  into  life  halt  or  lame,  than,  having  two 
feet,  to  be  cast  into  hell." 

3.  It  is  called  "the  wine-press  of  the  wrath 
of  God."  And  the  angel  thrust  in  his  sickle 
into  the  earth,  and  gathered  the  vine  of  the 
earth,  (that  is,  them  that  did  not  come  to 
Christ,)  and  cast  them  out  into  the  great  wine- 
press of  the  wrath  of  God.  Rev.  xiv.  19. 

4.  It  is  called  a  "  lake  of  fire."  And 
whatsoever  was  not  found  written  in  the  book 
of  life  was  cast  into  the  lake  of  fire.  Rev.  xx. 
15. 

5.  It  is  called  a  pit.     "  Thou  hast  said  in 


COME  ASD    WELCOME  TO  JKSi'S  CJIlilST. 


09'i 


Ihy  ht-ari,  I  will  jucend  to  hoaven,  I  will  oxalt 
my  throne  alxivi-  the  stars  of  GoU,  I  will  sit 
ulso  ui«.ii  the  mount  of  tho  congregation,  in 
the  sides  of  the  nortli.  Yet  thou  shall  bo 
brought  tlown  t(»  hell,  to  the  sides  of  the  pit." 
(*.  It  is  called  "'a  l>uttomle"S  |»it.  out  of 
which  the  smoke  and  the  l«K'u-<t  came,  and  into 
whii'h  the  great  ilragon  wiw  cjv<l;"  ami  it  is 
called  boUumUsa,  to  show  the  endlessness  of 
the  fall  that  they  will  have  into  it  that  como 
not  in  the  acceptable  time  to  Jesus  Christ. 

7.  It  is  called  "outer  darkness."  "  Hind 
him  hand  and  foot,  and  cast  him  into  outer 
darkness,  and  cast  ye  the  unprofitable  servant 
into  outer  darkness;  tlu-re  shall  be  weeping 
!iiid  gnashing  oi  teeth." 

-i.  It  is  called  "a  furnace  of  fire."  »A8 
tiierefore  the  tares  are  gathentl  and  burned  in 
the  fire,  bo  shall  it  be  in  the  end  of  this  world: 
the  S<<n  of  man  shall  send  forth  his  angels, 
and  he  shall  gather  out  of  his  kingdom  all 
things  that  otfend  and  them  that  do  ini<)uity. 
and  shall  cast  them  into  a  furnace  of  tire; 
there  shall  be  wailing  and  gnashing  of  teeth. 
And  again:  So  shall  it  be  in  the  end  of  the 
world;  the  angels  shall  come  forth  and  sever 
the  wickeil  fmm  among  the  ju!«t,  and  diall 
nL"*t  them  into  a  furnai-e  of  fire;  there  shall  be 
n':\iling  and  gnashing  of  teeth.  Matt.  .\iii.  41- 
M. 

Lastly.  It  may  not  In-  amiss  if  in  the  con- 
clusion of  this  I  show  in  a  few  wonis  to  what 
the  things  that  torment  them  in  this  state  arc 
compart'd.  Indewl  some  of  them  have  lieen 
occasionally  nientione<l  already,  as  that  they 
are  compare«l — ' 

I.   To  Woo<l  that   I. urn.  til 

_'.  To  fire. 

:.  To  fire  and  l>rmi-.t..iir.     I'.ut, 

>.  It  is  compared  to  a  worm,  n  gnawing 
worm,  a  never-<lving,  gnawintr  worm:  "They 
.XTf  cast  into  hell,  where  their  worm  dieth  not," 

'•.  It  is  calletl  "  umiuenebable  fire:"  "He 
...A  gather  his  wheat  into  his  pirner,  but  will 
burn  up  the  chaff  with  uncpienchable  fire." 

6.  It  Is  ealU-il  "  everla-^ting  destnietion." 
The  LofI  Ji-sus  shall  dem-end  from  heaven 
with  his  mighty  angels  in  tlaming  fire,  ijiking 
vengeance  on  them  that  know  not  (iimI,  and 
that  i>bry  not  the  gospel  of  our  I>>nl  Jc-sus 
*  'Wrist ;  whoithall  Im'  puoisheil  widi  everlasting 

-tructitin  fn»m  the  prem'ncc  of  the  I»rtl  and 
'   rv  of  his  power.  2  Thejw.  i.  7,  K. 
ilbil    "wmth    without    mixture," 

1    is  given  them   in  the  eup  "i 

•I.     "  If  any  man  worship  lh< 


image,  and  receive  the  mark  in  his  forehead  oi 
in  his  hand,  the  same  shall  drink  of  the  wrutu 
of  God,  which  b  pouretl  out  without  mixture 
in  the  cup  of  his  indignation,  and  he  shall  be 
turmentetl  with  fire  and  briinstune  in  the 
presence  of  the  holy  angels  and  in  the  pretteuce 
of  the  Lamb." 

8.  It  is  calh-*!  "  the  sei-ond  tieath."  "  And 
death  and  hell  were  cast  into  the  lake  of  firo; 
this  is  tho  second  death.  UIvmmxI  and  holy  U 
he  that  hath  part  in  the  first  re»urrectiou ;  >o 
such  the  se<-ond  deaili  luith  no  jwiwer." 

I).   It  is  calleil  ".  nn."     "  lUit 

he    that   shall    bin  i  the    Holy 

(ihost  ha:li  never  forgivenesn,  but  is  in  danger 
of  eternal  damnation." 
Oh  these  three  wonIs  ! 
"  Kverlasting  punishiiinit : 

'       "  Eternal  damnation  !" 

'       Anil  "  For  ever  ami  ever  I" 

How  will  they  gnaw  and  eat  up  all  the  ex- 

'>.  pectation  of  tin*  enci  of  the  mi>«eryof  the  ciwt- 

I  away  sinners  I     "And  the  smoke  of  their  tor- 
ment ascendeth  up  for  ever  ttn«l  ever,  and  they 

'  have  no  rest  day  nor  night,"  «5cc. 

Their  behaviour  in  hell  is  set  forth  by  four 

:  thinir*.  ;ls  I   know  of — 1.  By  calling  for  help 
and   relief  in  vain;    2.    By   weeping;    3.    By 

I   wailing;  4.   By  LMianhing  of  teeth. 

I       .\nd  now  we  come  to  the  second  thing  that 
is  to  be  inquired  into — namely,  How  it  ap|Miin> 

I  that  Christ  hath  jniwer  to  save  or  to  i-u.-»t  out, 

'   for  by  these  words,  "  I  will  in  nowise  ea-t  out," 
he  declareth  that  he  hath  |M»wer  to  do  both. 

Now  this  iixpiiry  admits  us  to  March  into 
two  thing>« — 1.  How  it  a|«p«!irs  that  he  hath 
jiower  to  save ;  2.  How  it  app"  ;ir- tlmt  !..  huth 
jMiwer  to  cjist  out. 

That  he  hath  [K»wer  to  save  appe:ir-<  cv  m.-^t 
which  follows: 

1.  Ti>  speak  only  of  him  as  In-  i*  Mi-<iiator: 
he  was  authori/e<l  to  this  ble.'v<ed  work  by  hit 
Father  U't'ore  the  world  began.  Hence  the 
a|Kwtlesaid.  "  He  hath  rhonen  tui  in  him  l.>efore 
tho  foundation  of  the  world,"  with  all  thnar 
things  til  •  ''  ■  iMy  will  pnxluee  our  Mira- 
tion.    B'  !i>e  chapter,  with  2  Tim  L  H. 

2.  He  W.IA  prom  .«! 
he  shituld.  in  the  :  iie 
s«TiM'nl's  head,  and,  a-*  I'aui  rxiN'on-io  it,  r^ 
deem  them  that  w«'re  iiti.!.  r  •;..  !.i.\  '  .nrr 
since  that  time  he  hath  '  m 
fi»r  our  sins.  By  which  im  .m-  .i  m 
uniler  the   first    ti-»t«menl   were   ■                     m 


598 


BUNYAN'S  COMPLETE   WORKS. 


3.  Moses  gave  testimony  of  liim  by  the  types 
and  shadows  and  bloody  sacrifices  that  he  com- 
manded from  the  mouth  of  God  to  be  in  use 
to  the  support  of  his  people's  faith  until  the 
time  of  reformation,  which  was  the  time  of 
this  Jesus  his  death.  Heb.  ix.  and  x. 

4.  At  the  time  of  his  birth  it  was  testified  of 
uiin  l)y  the  angel  "that  he  should  save  his 
people  from  their  sins." 

5.  It  is  testified  of  him  in  the  days  of  his 
fle^h  tiiat  he  had  power  on  earth  to  forgive  sins. 

6.  It  is  testified  also  of  him  by  the  Apostle 
Peter  that  God  hath  exalted  him  with  his 
own  right  hand  to  be  a  Prince  and  a  Saviour, 
to  give  repentance  to  Israel  and  forgiveness  of 
sins." 

7.  In  a  word,  this  is  everywhere  testified  of 
him,  both  in  the  Old  Testament  and  the  New. 

And  good  reason  that  he  should  be  acknow- 
ledged and  trusted  in  as  a  Saviour. 

1.  He  came  down  from  heaven  to  be  a  Sa- 
viour. 

2.  He  was  anointed  when  on  earth  to  be  a 
Saviour. 

3.  He  did  the  works  of  a  Saviour.     As — 
(1.)  He  fulfilled  the  law  and  became  the 

end  of  it  for  righteousness  for  them  that  be- 
lieve in  him. 

(2.)  He  laid  down  his  life  its  a  Saviour;  he 
gave  his  life  as  a  ransom  for  many. 

(3)  He  hath  abolished  death,  destroyed  the 
devil,  put  away  sin,  got  the  keys  of  hell  and 
death,  luscended  into  heaven,  is  there  accepted 
of  God,  and  did  sit  at  the  right  hand  as  a 
Saviour ;  and  that  because  his  sacrifice  for  sins 
plea^sed  God. 

(4.)  God  hath  sent  out  and  proclaimed  him 
as  a  Saviour,  and  tells  the  world  that  we  have 
redemption  through  his  blood,  that  he  will 
justify  us  if  we  believe  in  his  blood,  and  that 
he  can  faithfully  and  justly  do  it.  Yea,  God 
doth  beseech  us  to  be  reconciled  to  him  by  his 
Son,  which  could  not  be  if  he  were  not  anoint- 
ed by  him  to  this  very  end,  and  also  if  his 
works  and  undertakings  were  not  accepted  of 
him  considered  as  a  Saviour. 

God  hath  already  received  millions  of  souls 
into  his  paradise  because  they  have  received 
this  Jesus  for  a  Saviour,  and  is  resolved  to  cut 
them  ofl"  and  to  ca.st  them  out  of  his  presence 
that  will  not  take  him  for  a  Saviour. 

I  intend  brevity  here;  therefore  a  word  to 
the  second,  and  so  conclude. 

How  it  appears  that  he  hath  power  to  cast 
out. 

This  ai)pears  also  bj  what  follows : 


1.  The  Father  (for  the  service  that  he  had 
done  him  as  a  Saviour)  hath  made  him  Lord 
of  all,  even  Lord  of  quick  and  dead.  "  For 
to  this  end  Christ  both  died  and  rose  and  re- 
vived, that  he  might  be  Lord  both  of  the  dead 
and  living." 

2.  The  Father  hath  left  it  with  him  to  quick- 
en whom  he  will — to  wit,  with  saving  grace — 
and  to  cast  out  whom  he  will  for  their  rebel- 
lion against  him. 

3.  The  Father  hath  made  him  judge  of  quick 
and  dead,  hath  committed  all  judgment  unto 
the  Son,  and  appointed  that  all  should  honour 
the  Son  even  as  they  honour  the  Father. 

4.  God  will  judge  the  world  by  this  man : 
the  day  is  appointed  for  judgment,  and  he  is 
appointed  for  judge.  "  He  hath  appointed  a 
day  in  the  which  he  will  judge  the  world  in 
righteousness  by  that  man," 

Therefore  we  must  all  appear  before  the 
judgment-seat  of  Christ,  that  every  one  may 
receive  for  the  things  done  in  the  body  accord- 
ing to  what  they  have  done.  If  they  have 
closed  with  him,  heaven  and  salvation ;  if  they 
have  not,  hell  and  damnation. 

And  for  these  reasons  he  must  be  judge : 

1.  Because  of  his  humiliation :  because  of 
his  Father's  word  he  humbled  himself,  and  he 
became  obedient  unto  death,  even  the  death  of 
the  cross ;  "  Therefore  God  hath  highly  exalted 
him,  and  given  him  a  name  above  every  name, 
that  at  the  name  of  Jesus  every  knee  should 
bow,  both  of  things  in  heaven,  and  things  on 
earth,  and  things  under  the  earth;  and  that 
every  tongue  should  confess  that  Jesus  Christ 
is  the  Lord,  to  the  glory  of  God  the  Father." 

This  hath  respect  to  his  being  judge  and  his 
sitting  in  judgment  upon  angels  and  men. 

2.  That  all  men  might  honour  the  Son  even 
as  they  honour  the  Father.  "  For  the  Father 
judgeth  no  man,  but  hath  committed  all  judg- 
ment unto  the  Son,  that  all  men  should  honour 
the  Son  even  as  they  honour  the  Father." 

3.  Because  of  his  righteous  judgment :  this 
work  is  fit  for  no  creature ;  it  is  only  fit  for  the 
Son  of  God.  For  he  will  reward  every  man 
according  to  his  ways. 

4.  Because  he  is  the  Son  of  man.  He  hath 
given  him  authority  to  execute  judgment  also, 
because  he  is  the  Son  of  man. 

Thus  have  I  in  brief  passed  through  this 
text  by  way  of  explication.  My  next  work  is 
to  speak  to  it  by  way  of  observation,  but  1 
shall  be  also  as  brief  in  that  as  the  nature  of 
the  thins;  will  admit. 


COMK  Ay  J)    WKl.roMt:    TO  JKSUS  CHIilST. 


699 


'•All  lliat  tliL'  Father  givetli  iiic  >liall  come 
to  nie,  and  liiiu  that  Cometh  to  lue  I  will  in  no- 
wise fiwt  out." 

And  now  I  come  to  some  olxservations,  und  u 
little  hrietly  to  <4{>euk  to  then>,  and  then  con- 
'lude  tjje  wliole. 

The  wortlit  thus  exi>laineil  alTurd  us  many, 
-  'ine  of  which  are  tlu-se: 

1.  Tiiat  (lotl  the  Father  and  Christ  hi.H  St>n 
nre  two  di.stinct  persons  in  the  Cio«lhead. 

2.  Tiiat  by  them  (not  excluding  the  Holy 
GluMt)  is  conlrivc«l  and  <letermined  the  salva- 
tion of  t'ullen  mankind. 

.'{.  That  this  contrivance  resolved  itself  into 
a  covenant  between  tlu-^e  persons  and  the  (Jml- 
head,  which  standeth  in  (living  on  the  Father's 
I)art  and  receiving  on  the  Sjh's.  "All  that 
the  Father  giveth  me,"  «S:c. 

4.  That  every  one  that  the  Father  hath  given 
i>  Christ  (according  to  the  mind  of  God  in  the 
text)  shall  certainly  come  to  him. 

Ti.  That  coming  to  Jesus  Christ  is  therefore 
not  by  the  will,  wisdom,  «»r  power  of  man.  but 
by  the  gift,  promise,  and  drawing  of  the  Fath- 
er: "  .\11  that  the  Father  giveth  me  shall 
come." 

G.  That  Jesus  Christ  will  be  aireful  to  re- 
ceive, and  will  not  in  any  wise  reject,  those 
Utat  come  or  are  coming  to  him.  "And  him 
that  Cometh  to  nie  I  will  in  nowise  ca^t  out," 

There  are,  besides  these,  some  other  truths 
Mnplied  in  the  words.     As — 

7.  They  that  are  coming  to  Jesus  Christ  are 
oiUiuieM  heartily  afraid  that  he  will  not  receive 
them. 

8.  Je.-»us  Christ  would  not  have  them  that  in 
truth  are  coming  tu  him  once  think  that  he 
will  <-ast  them  out. 

These  observations  lie  all  of.  them  in  the 
wonla,  and  are  plentifully  confirmed  by  tbo 
rjcripture.4  of  truth;  but  I  shall  not  at  thiii 
time  speak  to  them  all,  but  shall  piUis  by  the 
fir  '■.  third,  fourth,  i     " 

c.i  .1  -u  brevity,  .-ni'l 

are  touriir«l  upon  in  t!.  ry  part  oi  liie 

lexl      I  shall  therefor        _  li  the  fifth  ob- 

•ervation,  and  so  make  that  tlie  first  in  order 
in  the  following  discourse: 

I.  Firnt,  then.   Coining  to  Christ  i^  not  by  tiic 
will,  uindom,  or  iM>wer  ol  man.  but  I". 
j-.r'iT:;i-'- :in'l  'Irnwiiig  of  lin-  Fallnr.       j 
.1  <»f  two  parts: 

.^  ig  to  Chrint  i-,   11..!  l.v  ll.i-  will 

wiH.j'.ia,  or  power  of  man  ; 

['2.)  Hut  by  tiie  gift,  prunn-.',  aim  •iri\siii- 
of  the  Father. 


That  the  text  carrieth  this  truth  in  its  himtm 
you  will  lind  if  you  l(H>k  into  the  explication 
of  the  first  part  thereof  before;  I  shall  there- 
fore her.-  t..ll..\v  \\h-  method  pro|Mmnditl— viz, 
ithow — 

1.  That  .  ..iniiig  to  Christ  is  not  by  the  will, 
wisdom,  or  |M»w«r  of  man.  Thi«  is  true,  bo- 
cause  the  word  «h>th  |H>sitively  say  it  is  not. 

First.  It  deiiielh  it  to  Ihj  the  will  of  man. 
"Not  of  IiI.mmI,  nor  of  the  will  of  the  li«U, 
nor  of  the  will  of  man."  And  again,  "It  it 
not  of  him  that  willeth,  nor  of  him  that  run- 
neth." 

Second.  It  denieth  it  to  Im)  of  the  wiwioni 
of  man,  as  is  manifitit  from  Uie«e  coii»idera- 
tions: 

(1.)  In  the  wisilom  of  CJimI  it  pleased  him 
that  the  world  by  wisdom  should  not  know 
him.  Now,  if  by  their  wisdom  they  cannot 
know  him,  it  follows  that  by  wisdom  they  can- 
not come  unt<»  him,  for  coming  to  him  in  not 
before  but  after  some  knowleilge  of  him. 

(2.)  The  wisdom  of  man,  in  (.iikI's  account, 
as  to  the  knowleilge  of  Christ  is  reckoned  fool- 
ishness. "  Hath  not  God  made  fmilish  the 
wisdom  of  this  world?"  and  again,  "The  wis- 
dom of  this  world  is  foolishness  with  CJod." 

If  God  hath  made  foolish  the  wis«lom  of  thi« 
World,  and  again,  if  the  wiitdom  of  this  world 
is  fiHilishnes.s  with  him,  then  verily,  it  is  not 
likely  that  by  that  a  sinner  shall  iHi-onie  so 
prudent  as  to  eonu'  t..  ^>^n•^  ClirUi  ■  t..  Iidly 
if  you  consider — 

(3.)  That  the  il...  inn.  ..i  a  <rii.iii..i<  nrist, 
and  (to  of  salvation  by  him,  is  the  vorv  thing 
that  is  countetl  fiMilishness  to  t'  :  of 

the  world.     Now,  if  the   very  ..  t   a 

crucifii«i  Christ  be  eountetl  fiHjli^iini-sis  by  the 
wisdom  of  this  world,  it  cannot  be  that  by  that 
wiitdoni  a  man  should  be  drawn  out  in  his  soul 
to  come  to  him. 
'14.)  God  counted  the  wisdom  of  this  world 

by  that 
'hri.t. 
For  it  is  not  likely  tiiat  one  of  •  .  ,i>i 

enemies  •.in.iiM  .Iraw  a  man  to  tl.  ■  M 

of  all  I  I,  OS  coming  t  '.ii. 

Now,  tiiai   «t...i  <  ounteth  t!;.  im 

world  one  of  his  greatest  en 

i.i   For  that    it   cjistelh  ii- 

i|>t   U|Njn    his   Sin's   uii'i  t< 

proved,  in  that  it  enunts  hi..<  . 

11.  ,,     tlliiUgh   that  Ix-  nlH-  of  I 

^  of  divine  wiMlom. 
<,,;.'    lU-cauiM*  G-  •!  '    "'    *'  j 

it,  and  bring  it  t<>  .  •  r 


BOO 


BUNYAN'S  COMPLETE  WORKS. 


:«h— which  surely  lie  would  not  do  was  it  not 
an  enemy— would  it  direct  men  to  and  cause 
them  to  close  with  Jesus  Christ? 

(3.)  He  hath  rejected  it  from  helping  in  the 
ministry  of  his  word  as  a  fruitless  business  and 
a  thing  tliat  comes  to  naught. 

(4.)  Because  it  causeth  to  perish  those  that 
seek  it  and  pursue  it. 

(o.)  And  God  hath  proclaimed  that  if  any 
man  will  bo  wise  in  this  world  he  must  be  a 
fool  in  tlio  wisdom  of  this  world,  and  that  is 
the  way  to  be  wise  in  the  wisdom  of  God. 
"  If  any  man  will  be  wise  in  this  world,  let 
liim  become  a  fool,  that  he  may  be  wise.  For 
the  wisdom  of  this  world  is  foolishness  with 
Gixl." 

Thirdly.  Coming  to  Christ  is  not  by  the 
power  of  man.     This  is  evident,  partly — 

( 1 . )  From  that  which  goeth  before ;  for  man's 
power,  in  the  putting  forth  of  it  in  this  mat- 
tor,  is  either  stirred  up  with  love  or  sense  of 
ueces-sity ;  but  the  wisdom  of  this  world  neither 
gives  man  love  to  or  sense  of  a  need  of  Jesus 
fhrist:  therefore  his  power  lieth  still  as  from 
that. 

(2.)  Wliat  i)ower  has  he  that  is  dead,  as 
every  natural  man  spiritually  is,  even  dead  in 
tre.spju<ses  and  sins? — dead,  even  as  dead  to 
God's  New  Testament  things  as  he  that  is  in 
his  grave  is  dead  to  the  things  of  this  world. 
What  power  has  he,  then,  whereby  to  come  to 
Jesus  Christ? 

(3.)  God  forbids  the  mighty  man's  glory  in 
his  strength,  and  says  positively,  "  By  strength 
shall  no  man  prevail;"  and  again,  "Not  by 
might,  nor  by  power,  but  l)y  my  Spirit,  saith 
the  Lord." 

(4.)  i*aul  acknowledgeth  tliat  man,  nay, 
converted  man,  of  himself,  hath  not  a  suffi- 
ciency of  power  in  himself  to  think  a  good 
thought,  if  not  to  do  that  which  is  least,  for  to 
think  is  less  than  to  come;  no  man  by  his  ow'n 
power  can  come  to  Jesus  Christ. 

(5.)  Hence  we  are  said  to  be  made  willing 
to  come  by  the  power  of  God;  to  be  raised 
from  ji  state  of  sin  to  a  state  of  grace  by  the 
(M.wer  of  God ;  and  to  believe— that  is,  to  come 
—through  tiic  exceeding  working  of  his  mighty 
power. 

But  tiiis  needeth  not  if  either  men  had  power 
ir  will  to  come,  or  so  much  as  graciously  to 
think  of  being  willing  to  come  (of  themselves) 
W)  Jesus  Christ. 

I  should  now  come  to  the  power  of  the 
w.'cond  part  of  the  observation,  but  that  is 
occa.sioiialiy  done  already  in  the  explicatory 


part  of  the  text,  to  which  I  refer  the  reader  ; 
for  I  shall  here  only  give  thee  one  or  two  more 
to  the  same  purpose,  and  so  come  to  the  use 
and  application : 

1.  It  is  expressly  said,  "No  man  can  come 
unto  me  except  the  Father,  which  hath  sent 
me  draw  him."  By  this  text  there  is  not  only 
insinuated  that  in  men  is  want  of  power,  but 
of  will,  to  come  to  Jesus  Christ :  they  must  be 
drawn;  they  come  not  if  they  be  not  drawn. 
And  observe,  it  is  not  man,  no,  nor  all  the 
angels  of  heaven,  that  can  draw  one  sinner  to 
Jesus  Christ.  "  No  man  cometh  to  me  except 
the  Father,  which  hath  sent  me,  draw  him." 

2.  Again,  "  No  man  can  come  to  me  except 
it  were  given  him  of  my  Father."  It  is  an 
heavenly  gift  that  maketh  man  come  to  Jesus 
Christ. 

3.  Again,  "  It  is  written  in  the  prophets, 
They  shall  be  all  taught  of  God;  every  one 
therefore  that  hath  heard  and  learned  of  the 
Father  cometh  to  me." 

I  shall  not  enlarge,  but  shall  make  some  use 
and  application,  and  so  come  to  the  next  ob- 
servation. 

1.  Is  it  so?  Is  coming  to  Jesus  Christ  not 
by  the  will,  wisdom,  or  power  of  man,  but  by 
the  gift,  promise,  and  drawing  of  the  Father? 
Then  they  are  to  blame  that  cry  up  the  will, 
wisdom,  and  power  of  man  as  things  sufficient 
to  bring  men  to  Christ. 

There  are  some  men  who  think  they  may 
not  be  contradicted  when  they  plead  for  the 
will,  wisdom,  and  power  of  man  in  reference 
to  the  things  that  are  of  the  kingdom  of  Christ ; 
but  I  will  say  to  such  a  man,  he  never  yet 
came  to  understand  that  himself  is  what  the 
Scripture  teacheth  concerning  him;  neither 
did  he  ever  know  what  coming  to  Christ  is  by 
the  teaching,  gift,  and  drawing  of  the  Father. 
He  is  such  a  one  that  hath  set  up  God's  enemy 
in  opposition  to  him,  and  that  continueth  in 
such  acts  of  defiance ;  and  what  his  end  with- 
out a  new  birth  will  be  the  Scripture  teacheth 
also ;  but  we  will  pass  this. 

2.  Is  it  so?  Is  coming  to  Jesus  Christ  ])y 
the  gift,  promise,  and  drawing  of  the  Father? 
Then  let  saints  here  learn  to  ascribe  their 
coming  to  Christ  to  the  gift,  promise,  and 
drawing  of  the  Father.  Christian  man,  bless 
God,  who  hath  given  thee  to  Jesus  Christ  by 
promise ;  and  again  bless  God  for  that  he  hath 
draw^n  thee  to  him.  And  why  is  't  thee? 
AVhy  not  another?  Oh  that  the  glory  of  elect- 
ing love  should  I'est  upon  thy  head,  and  that 
the  glory  of  the  exceeding  grace  of  God  should 


COME  AM)    WELCOME   TO  JESUS  CHRIST. 


601 


taTte  hold  of  thy  heart  and  bring  thee  to  Jesus 
Christ : 

3.  Is  it  so  that  coming  to  Jesus  Christ  is  by 
the  Father,  as  aforesaid?  Then  this  shouhl 
teach  us  to  set  a  l>igh  esteem  upon  them  tliat 
are  indei'd  cominir  to  Jesus  Clirist — I  say,  a 
hi^'h  estft'in  on  tliem,  for  the  sjike  of  Him  by 
virtue  of  whose  grace  they  are  made  to  como 
to  Jesus  Christ. 

We  see  that  when  men  by  the  help  of  human 
abilities  do  arrive  at  tiie  kn  -wled^o  of  and 
l)ring  to  pass  that  which,  when  done,  is  a 
wonder  to  the  world,  how  he  tliat  did  it  is  es- 
teemed and  eommendod  ;  yea,  how  are  his  wits, 
partt,  industry,  and  unw»'ariedness  in  all  ad- 
mired ;  and  yet  the  man,  as  to  this,  is  but  of 
the  worhl,  and  his  work  tlie  ellVet  of  natural 
ability;  the  thin^  also  attained  by  him  end 
in  vanity  anti  vexation  of  s|>irit.  Furtlier, 
perliajw  in  tiie  pursuit  of  these  his  achieve- 
ments, he  sins  against  God,  wxstes  his  time 


(2.)  These  are  the  objects  of  the  esteem  of 
angels.  Dan.  \x.  12;  x.  11 ;  xii.  4;  Heb.  i.  14. 

(3.)  These  have  been  the  objects  of  the  e«- 
tetMn  of  heathens  when  but  convinced  about 
them.  Dan.  v.  10;  Acts  v.  15;  1  Cor.  xiv.  21 
2.5. 

"  Let  each  of  you  then  esteem  each  other 
better  than  themselves."  IMiil.  iii.  2. 

4.  .\gain.  Is  it  so  that  n«i  man  cotnc"  to  Jr- 
sus  Christ  by  the  will,  wisdom,  und  power  ol 
man,  but  by  the  gift,  jKiwer,  cud  drawing  f 
the  Father?  Then  this  shows  us  how  horribly 
ignorant  of  this  such  are  who  make  llie  men 
that  are  coming  to  Christ  tl>e  object  of  their 
contempt  and  rage.  These  are  al»o  uiirra»un- 
able  and  wicked  nu-n — "  men  in  whom  is  no 
faith."  1  Tliess.  iii.  2. 

Sinners,  did  you  but  know  what  a  Mctwcd 
thing  it  is  to  come  to  Jesus  Christ,  and  that  by 
the  help  and  drawing  of  the  Father  they  do 
indeeti  come  to  hitn,  y<m  would  luing  an<l  burn 


vainly,  and  at  long  run  loses  his  soul  by  ne-  I  in  hell  a  thousand  years  before  you  would  turn 
glecting  of  better  things,  yet   he  is  admired.   I  your  spirits,  as  you  do,  against  him  that  CSod 


Hut  I  say,  if  this  man's  parts,  labour,  diligence, 
and  the  like  will  bring  him  to  such  ap]>lause 
and  esteem  in  the  world,  what  esteem  should 
we  have  of  such  an  one  that  is.  by  the  gift, 
promise,  and  p<jwer  of  God,  coming  to  Jesus 

irist? 

1.)  This  is  a  man  with  whom  God  i.s,  in 
whom  G«h1  works  and  walks — a  man  whose 
motion  is  governe<l  and  steered  by  the  mighty 
hand  of  (nxl  ancl  the  etfectual  working  of  his 
'■'■wer :  here's  a  man  ! 

2.)  This  man,  by  the  power  of  God's  might, 
which  worketh  in  him,  is  able  to  cast  a  whole 
world  behiifl  him.  with  all  the  lusts  and  pleiis- 
ures  nf  it,  and  to  charge  through  all  the  ditli- 
culties  that  men  and  devils  can  set  against 
him:  here's  a  man  ! 

(3.)  This  man  is  travelling  to  Mount  Zion, 
the  heavenly  Jerusalem,  the  city  of  the  living 
Go<l,  and  to  an  innumenibte  company  of  an 
and  the  spirits  of  just  men  made  |H>rfi'ct.  t<« ' 
the  Judge  of  all,  and  to  Jesus:  here's  a  man  I 

(4.)  This  man  can  hK>k  U|M>n  death  with 
comfort,  can  laugh  nt  destruction  when  it 
onmeth,  and  long  to  hear  the  sound  of  the  last 
trump,  and  to  tee  the  Juilgc  coming  in  the 
clouds  of  heaven:  here's  a  man  indei><II 

Let  i^hristians  then  est««cm  eju-h  other  as 
such:  I  know  you  do,  but  do  it  more  and 
mnrr.     And  that  you  may,  consiiler  th«"s<'  two 

!      --•  arc  the  objects  of  Christ*- ■"<'<<  111 
Matt.  zii.  48:  xr.  22-29;  Luke  vii.  <• 


is  drawing  to  Jesus  tlhrist,  and  also  against 
the  God  that  draws  him. 

Hut,  faithless  sinner,  let  us  a  little  expostu- 
late the  matter.  What  hath  this  man  done 
against  thee  that  is  coming  to  Jesus  Christ? 
Why  dost  thou  make  him  the  object  of  thy 
.scorn?  Doth  his  coming  to  Jesus  Chri*t  of- 
fend thee?  Doth  his  pursuing  of  his  own  .sal- 
vation oll'end  thee?  Doth  his  forsaking  of  hia 
sins  and  pleasures  oflend  thee? 

Poor  coming  man  I  "Thou  sacrificrth  the 
abominations  of  the  Egyptians  before  their 
eyes,  and  will  they  not  stone  thee?" 

Hut  I  say,  Why  ollendi-*!  at  this?  Is  he  ever 
the  worse  for  coming  to  Jesus  Christ,  or  for 
lovinpf  and  serving  of  Jesus  Christ?  or  is  he 
ever  the  more  a  fool  for  Hying  from  that 
which  will  drown  thee  in  hell-fire,  and  fur 
seeking  eternal  life?     Hcsides,  pray,  sirs,  con- 

'•  r  it :  this  he  doth  not  of  himself,  but  by 

drawing  of  the  Father.     Come,  let  me  tell 

llioe  in  thine  ear,  thou  that  wilt  not  come  to 

him  thyself,  and  him  that  would  tb'*u  bin- 

dercat — 

(1.)  Thou  shalt  be  judge<l  for  one  that  hath 
hated,  maligned,  and  repntached  Jesus  Christ, 
to  whom  iJiis  |MK^r  sinner  is  coming. 

(2.1  Thou  shalt  W  judtr'-<l.  tNo,  for  one  that 
.'''d  the  Father,  by  whoso  powerAil 
the  sinner  d<»th  comr. 

\'A.)  Thou  shalt  Ih<  taken  :  tor  one 

that  hath  done  dcupite  tfi  t.        ,  I  grace 

in  him  that  is  by  ita  help  coming  to  Jotu* 


602 


BUy VAN'S  COMPLETE   WORKS. 


Christ.  What  sayest  thou  now?  "Wilt  thou 
Btaud  by  thy  doings?  Wilt  thou  contiuue  to 
contemn  and  reproach  the  living  God?  Think- 
est  thou  that  thou  shalt  weather  it  out  well 
enough  at  the  day  of  judgment?  "Can  thy 
heart  endure,  or  can  thy  hands  be  strong,  in 
the  day  that  I  shall  deal  with  thee?  saith  the 

Lonl." 

5.  Is  it  so  that  no  man  comes  to  Jesus  Christ 
by  the  will,  wisdom,  and  power  of  man,  but  by 
tlio  gift,  promise,  and  drawing  of  the  Father? 
Tiicn  this  showeth  us  how  it  comes  to  pass 
that  weak  means  are  so  powerful  as  to  bring 
men  out  of  their  sins  to  a  hearty  pursuit  after 
Jesun  Christ.  When  God  bid  Moses  speak  to 
the  people,  he  said,  "  I  will  speak  with  thee." 
When  God  speaks,  when  God  works,  who  can 
let  it?  None,  none;  then  the  work  goes  on. 
Elias  threw  his  mantle  upon  the  shoulders  of 
Elishu,  and  what  a  wonderful  work  followed ! 
When  Jesus  fell  in  with  the  crowing  of  acock, 
what  work  was  there!  Oh,  when  God  is  the 
means,  then  shall  that  means,  be  it  never  so 
weak  and  contemptible  in  itself,  work  wonders. 
1  Kings  xix.  19;  Matt.  xsvi.  74,  75;  Mark 
xiv.  71,  72;  Luke  xxii.  61,  62. 

The  world  understood  not  nor  believed  that 
the  walls  of  Jericho  should  fall  at  the  sound 
of  rams'  horns,  but  when  God  will  work  the 
means  must  be  effectual.  A  word  weakly 
si)oken,  spoken  with  ditticulty,  in  temptation, 
and  in  the  midst  of  great  contempt  and  scorn, 
works  wonders  if  the  Lord  thy  God  will  say 

80  too. 

6.  Is  it  so?  Doth  no  man  come  to  Jesus 
Christ  by  the  will,  wisdom,  and  power  of 
man,  but  by  the  gift,  promise,  and  drawing 
of  the  Father?  Then  here  is  room  for  Chris- 
tians to  stand  and  wonder  at  the  effectual 
working  of  God's  providence  that  he  hath 
made  use  of  as  means  to  bring  thorn  to  Jesus 
Christ. 

For  although  men  are  drawn  to  Christ  by 
the  i)ower  of  the  Father,  yet  that  power  put- 
teth  forth  itself  in  the  use  of  means;  and 
these  means  are  diverse,  sometimes  this,  some- 
times that,  for  God  is  at  liberty  to  work  by 
which,  and  when,  and  how  he  will;  but  let 
the  means  be  what  they  will,  and  as  con- 
tern].!  ible  as  may  be,  yet  God,  that  com- 
manded the  light  to  shine  out  of  darkness, 
and  that  out  of  weakness  can  make  strong, 
can,  nay,  doth  oftentimes,  make  use  of  very 
unlikely  means  to  bring  about  the  conversion 
and  salvation  of  his  people.  Therefore,  you 
that  are  come   to  Christ,  (and  by  unlikely 


means,)  stay  yourselves  and  wonder,  and,  won- 
dering, magnify  almighty  power,  by  the  work 
of  which  the  means  hath  been  made  effectual 
to  bring  you  to  Jesus  Christ. 

What  was  the  providence  of  God  made  use 
of,  as  a  means  either  remote  or  more  near,  to 
bring  thee  to  Jesus  Christ?  Was  it  the  re- 
moving of  thy  habitation,  the  change  of  thy 
condition,  the  loss  of  relations,  estate,  or  the 
like?  Was  it  the  casting  of  thine  eye  upon 
some  good  boc  k,  the  hearing  of  thy  neigh- 
bours talk  of  heavenly  things,  the  beholding 
of  God's  judgment  as  executed  upon  others,  or 
thine  own  deliverance  from  them,  or  thy  being 
strangely  cast  under  the  ministry  of  some 
godly  man?  Oh  take  notice  of  such  jjrovi- 
dence  or  providences !  They  were  sent  and 
managed  by  mighty  power  to  do  thee  good. 
God  himself,  I  say,  hath  joined  himself  to 
this  chariot,  yea,  and  so  blessed  it  that  it 
failed  not  to  accomplish  the  thing  for  which 
he  sent  it. 

God  blesseth  not  to  every  one  his  provi 
dence  in  this  manner.  How  many  thousands 
are  there  in  this  world  that  pass  every  day 
under  the  same  providences!  but  God  is  not 
in  them  to  do  that  work  by  them  as  he  hath 
done  for  thy  poor  soul  by  his  effectually 
working  with  them.  Oh  that  Jesus  Christ 
should  meet  thee  in  this  providence,  that 
dispensation,  or  the  other  ordinance!  This  is 
grace  indeed !  At  this,  therefore,  it  will  be  thy 
wisdom  to  admire,  and  for  this  to  bless  God. 

Give  me  leave  to  give  you  a  taste  of  some 
of  those  providences  that  ha,ve  been  effectual, 
through  the  management  of  God,  to  bring  sal- 
vation to  the  souls  of  his  people : 

(1.)  The  first  shall  be  that  of  the  woman  of 
Saiiiaria.  It  must  happen  that  she  must  needs 
go  out  of  the  city  to  draw  water  (not  before  or 
after,  but)  just  when  Jesus  Christ  her  Saviour 
was  come  from  far  and  sat  to  rest  him  (being 
weary)  upon  the  well.  What  a  blessed  provi- 
dence was  this ! — even  a  providence  managed 
by  the  almighty  wisdom  and  almighty  power 
to  the  conversion  and  salvation  of  this  jioor 
creature.  For  by  this  providence  Avas  this 
poor  creature  and  her  Saviour  brought  to- 
gether, that  a  blessed  work  might  be  fulfilled 
upon  the  woman,  according  to  the  purpose 
before  determined  of  the  Father.  John  iv. 

(2.)  What  providence  was  it  that  there 
should  be  a  tree  in  the  way  for  Zaccheus'  to 
climb,  thereby  to  give  Jesus  opportunity  to 
call  that  chief  of  the  publicans  home  to  him- 
self, even  before  he  came  down  therefrom  1 


COME  ASD    WELCOME   TO  JESUS  CHRIST. 


603 


(3.)  Was  it  not  woiulerlul  that  the  thiof 
;rhich  you  road  of  in  the  Gospel  shuuKl,  by 
the  providence  of  God,  be  cjist  into  prison,  to 
be  condemned,  even  at  that  sessions  that 
Christ  himself  was  to  die,  nay,  and  that  it 
Hliutild  ha[)peu  too  that  they  must  bu  hanged 
ti>:;ether,  that  tlie  thief  mij,'ht  be  in  hearing 
and  observing  of  Jeaus  in  his  hist  words,  tlial 
lie  might  be  converted  by  him  before  liis 
•IfathT  Luke  xxii. 

(4.)  What  a  strange  providence  was  it,  and 
as  strangely  managed  by  Uml,  that  Onesimtis, 
'.vhen  he  was  run  away  from  iiis  master,  should 
i>etakin,  as  I  think,  and  c:k>t  into  that  very 
prison  where  I'aul  lay  bound  for  the  word  of 
tlie  gtHpel,  that  he  might  there  be  by  him 
converted,  and  then  sent  home  again  to  his 
nnuster  rhilemon!  "  iiehold,  all  things  work 
together  for  good  to  them  that  love  God, 
to  them  who  are  the  called  according  to  his 
|>urpose." 

Nay,  I  have  myself  known  some  that  have 
iteen  made  to  go  to  hear  the  word  preached 
against  their  wills;  others  have  gone  not  t«> 
hear,  but  to  see  and  be  seen,  nay,  to  jeer  and 
flout  others,  tm  also  to  catch  and  carp  at 
things;  some  also  to  feed  their  adulterous 
I  vis  with  the  sight  of  beautiful  objects;  and 
;  il  God  hath  made  use  of  even  these  things, 
lud  even  of  the  wicked  and  sinful  proposals 
r  sinner>t,  to  bring  them  under  the  grace  that 
iiiiglil  save  their  souls. 

7.  Doth  no  man  come  to  Jesus  Christ  but 
by  the  drawing,  &c.,  of  the  Father?  Then  let 
mi»  here  caution  those  jHjor  sinners  that  arc 
'  itors  of  the  change  that  G<xl  hath  wrought 
in  that  are  coming  to  Jesus  Christ  not  to 
attribute  this  work  and  change  toother  things 
and  causes 

Thcro  arc  sonic  i>oor  sinners  in  the  world 
that  plainly  sec  a  change,  a  mighty  change, 
in  their  neighbours  and  relations  that  are 
coming  to  Jesus  Christ.  Hut,  as  I  said,  they 
!'  i:i^'  ignorant,  and  not  knowing  whence  it 
'  and  whither  it  goes, "  for  so  is  ever)' 
..^at  is  born  of  the  Spirit,"  therefore  they 
Attribute  this  change  to  other  causes;  »»—l. 
M  rl.iiiclioly;  2.  To  sitting  alone;  3.  To  over- 
I:  \  I  reading;  4.  To  their  going  to  too  many 
sermons;  5.  To  too  much  studying  and  musing 
on  what  they  hear. 

.\lso,  they  conclude  on  the  otlier  side — 

1.  That  it  is  for  want  of  merry  company. 

2.  For  want  of  phyoic,  and  therefore  they 
udvi^o  th'  i.i  •  »  leave  off  r  :  ■-  -  -  ing  to  »or- 
lii'ii-*,  til       •    :anv  of  »'  ,  and  to  be 


merry  and  go  a-go»siping,  to  busy  themselves 
in  the  tilings  of  thi:*  world,  not  set  musing 
alone,  Ac. 

But  ct)me,  poor  ignorant  sinner,  let  me  .Ual 
with  thee.  It  seenjs  thou  art  turned  eouu- 
seUor  for  Satan:  I  tell  thee,  thou  knnwest  not 
what  thou  dost.  Take  heed  of  spending  thy 
jiul^'Mient  after  this  manner;  thou  judge-t 
fo«<li>hly,  an«l  savi-st  in  this,  to  .v.  r.  ..i...  tjjui 
piwseth  by,  thou  art  a  fool. 

What  I  c<»unt  convictions  for  .-in,  luotirning 
for  sin,  and  repentance  for  sin,  melancholy: 
This  is  like  those  that  on  the  other  huK-  ^aid, 
"These  men  are  drnnk  with  new  wine,"\c. 
Or,  as  he  hath  said,  I'aiil  was  nmd.  Acts  ii.  23, 
x.xvi.  24. 

Poor  ignorant  sinner!  canst  thou  jutlge  no 
better?     What!  is  sitting  alone,  pensive  under 
God's  hand,  reading  the  Scriptures,  and  hear- 
ing of  sermons,  Sn-.,  the  way  to  be  un<lono? 
The  Lord  open  thine  eyes  ami  make  t!if<-  !.» 
see  thine  error:  thou  hast  set  lhy>. 
G<k1,  thou  hiLst  despised  the  operai 
hands,  thou  attempti>st  to  murder  souls.    What ! 
canst  thou  give  no  lK>ttcr  counsel  touching  those 
wh<m»  (lod  hath  woundi-d  than  to  send  them  to 
the  ordinances  of  h»'ll  f<»r  help?    Tli' 
them  be  merry  and  light.some,  but 
not  know  that  "the  heart  of  fools  is  iu  the 
house  of  laughter?" 

Thou  biddi-st  them  shun  the  hearing  of 
thundering  preachers,  "  but  is  it  not  In'tter  to 
hear  the  rebuke  of  the  wise  than  for  a  man  to 
hear  tl.  f  fouls?"     Thou  biddest  thera 

busy  :  in  the  things  of  this  world, 

but  d(>ni  liiou  not  know  that  the  I>>rd  bids, 
"first  seek  the  kingiloin  of  God  and  the 
righteousness  thereof?" 

Poor  ignorant  sinner!  hear  the  counsel  of 
God  to  such,  and  learn  thyself  to  be  wiser: 
"  Is  any  afllicted?  let  him  |>ray.    Is  ni  * 

let  him  sing  psiilms.     BU'sseil  is  be  tli 
me,  and  heareth  for  time  to  come.     Sii^c  >uur- 
selves  from  this  untoward  generation.     S<>arcb 
the  Scriptures;  give  attendance  to  reading. 
It  is  better  to  go  to  the  house  of  mourning." 

And  wilt  thou  judge  him  that  doth  thus? 
Art  thou  almost  like  Klymas  the  !U(r<  *'    : 

sought   to   turn   the   deputy   fn  m    t 
Thou  seeke^l  to  pervert  ti 
Lord:    take   he«i|    lest   »<>ii. 
overliike  thee.  .Acts  xiii.  ^13. 

What!  teach  men  to  .lu.  m  !;  <  .ii\  Iiti-ma; 
Uko  men  off  from  a  n  of 

Uic  evil  of  sin,  of  tl.  ■   •   wud  to 

conic,  and  how  the\  >|k?  the  Moie! 


604 

What!  teach  meu  to  put  God  aud  his  word 
out  of  their  minAi  by  running  to  merry  com- 
pany, bv  running  to  the  world,  by  gossipping, 
&c.i  This  is  as  much  as  to  bid  them  say  to 
God,  Depart  from  us,  for  we  desire  not  the 
knowledge  of  tliy  ways;  or.  What's  the  Al- 
nii-htv,  that  we  .should  serve  him?  or,  What 
pn'lit  have  we  if  we  keep  his  ways?  Here  is 
a  devil  in  grain !  What !  bid  a  man  walk  "ac- 
cording to  the  course  of  this  world,  according 
f  T  the  prince  of  the  power  of  the  air,  the  spirit 
that  now  worketh  in  the  children  of  disobe- 
dii-iic'i'I" 

Objnilon.  But  we  do  not  know  that  such  are 
coining  to  Jesus  Christ;  truly  we  wonder  at 
thi-ru  and  think  they  are  fools. 

An.^rcer  1.  Do  you  not  know  they  are  com- 
ing to  Jesus  Christ?  Then  they  may  be  com- 
ing to  liim)  for  aught  you  know,  and  why  will 
you  be  worse  than  the  brute,  to  speak  evil  of 
the  things  you  know  not?  What!  are  you 
nia<ie  to  be  taken  and  destroyed?  must  ye 
utterly  perish  in  your  own  corruptions? 

2.  Do  you  not  know  them?  Let  them  alone, 
then.  If  you  cannot  speak  good  of  them,  speak 
n<jt  bad.  "Refrain  from  these  men,  and  let 
tiiem  nlone;  for  if  this  counsel  or  this  work 
be  of  men,  it  will  come  to  naught;  but  if  it 
Im>  of  God,  ye  cannot  overthrow  it,  lest  haply 
ye  be  found  even  to  fight  against  God." 

;{.  Hut  why  do  you  wonder  at  a  work  of  con- 
virlion  and  conversion?  Know  you  not  that 
this  is  the  judgment  of  God  upon  you,  ye  de- 
Hpisers,  "to  behold,  and  wonder,  and  perish?" 
4.  Uut  why  wonder  and  think  they  are  fools? 
Is  the  way  of  the  just  an  abomination  to  you? 
S-e  that  passage  and  be  ashamed :  "  He  that  is 
upright  in  the  way  is  an  abomination  to  the 
V,  ii-ktMJ." 

■'•.  Vmir  wondering  at  them  argues  that  you 
are  strangers  to  yourselves,  to  conviction  for 
^in.  and  to  hearty  desires  to  be  saved,  as  also 
■  Milling  to  Jesus  Christ. 

Ohjri-lion.  But  how  shall  we  know  that  such 
men  are  coming  to  Jesus  Christ? 

Amwer.  Who  can  make  them  see  that  Christ 
has  made  blind?  Nevertheless,  because  I  en- 
d.avour  thy  conviction,  conversion,  and  salva- 
tion, consider — 

1.  Do  they  cry  out  of  sin,  being  burdened 
with  it  as  an  exceeding  bitter  thing? 

2.  Do  they  fly  from  it  as  from  the  face  of  a 
deadly  serpent? 

;?.  Do  they  cry  ou-:  of  the  insufficiency  of 
their  own  righteousness  as  to  justification  in 
the  sight  of  God? 


BUNYAN'S  COMPLETE   WORKS. 


4.  Do  they  cry  out  after  the  Lord  Jesus  to 
save  them? 

5.  Do  they  see  more  worth  aad  merit  in  one 
drop  of  Christ's  blood  to  save  them  than  in  all 
the  sins  of  the  world  to  damn  them? 

6.  Are  they  tender  of  sinning  against  Jesus 
Christ? 

7.  Is  his  name,  person,  and  understanding 
more  prtcious  to  them  than  is  the  glory  of  the 
world? 

8.  Is  this  world  more  dear  unto  them  ? 

9.  Is  feith  in  Christ  (of  which  they  are  con- 
vinced by  God's  Spirit  of  the  want  of,  and  that 
without  it  they  can  never  close  with  Christ) 
precious  to  them? 

10.  Do  they  favour  Christ  in  this  world,  and 
do  they  leave  all  the  world  for  his  sake?  And 
are  they  willing  (God  helping  them)  to  run 
hazards  for  his  name,  for  the  love  they  bear  to 
him? 

11.  Are  his  saints  precious  to  them? 

If  these  things  be  so,  whether  thou  seest 
them  or  no,  these  men  are  coming  to  Jesus 
Christ. 

II.  I  come  now  to  the  second  observation 
propounded  to  be  sj)oken  to— to  wit,  that  they 
that  are  coming  to  Jesus  Christ  are  ofttimes 
heartily  afraid  that  Jesus  Christ  will  not  re- 
ceive them. 

I  told  you  that  this  observation  is  implied  in 
the  text;  and  I  gather  it — 1.  From  the  large- 
ness and  openness  of  the  promise,  "  I  will  in 
nowise  cast  out."  For  had  there  not  been  a 
proneness  in  us  to  fear  casting  out,  Christ 
needed  not  to  have,  as  it  were,  waylaid  our 
fear,  as  he  doth  by  this  great  and  strange  ex- 
pression, "in  nowise;"  "aud  him  that  cometh 
to  me  I  will  in  nowise  cast  out."  There  need- 
ed not,  as  I  may  say,  such  a  promise  to  be  in- 
vented by  the  wisdom  of  heaven  and  worded 
at  such  a  rate,  as  it  were  on  purpose  to  dash  iu 
pieces  at  one  blow  all  the  objections  of  coming 
sinners,  if  they  were  not  prone  to  admit  of 
such  objections  to  the  discouraging  of  their 
own  souls.  For  these  words,  in  nowise,  cut  the 
throat  of  all  objections ;  and  they  were  dropped 
by  the  Lord  Jesus  for  that  very  end,  and  to 
help  the  faith  that  is  mixed  with  unbelief. 

Aud  it  is,  as  it  were,  the  sum  of  all  promises-; 
neither  can  any  objection  be  made  upon  the 
un worthiness  that  thou  findest  in  thee  that 
this  promise  will  not  assoil. 

But  I  am  a  great  sinner,  sayest  thou. 

"  I  will  in  nowise  cast  out,"  says  Christ. 

But  I  am  an  old  sinner,  sayest  thou. 
.  "  I  will  in  nowise  cast  out,"  says  Christ. 


COME  AM)    WELCOME   TO  JESUS  CHRIST. 


605 


But   I   am    ail    haril-heurteU  siniu-r,  sayv^it 
thou. 
"  I  will  iu  nuwixc  awt  out,"  nayn  ClirLst. 
But  I  am  a  backitliiling  siniier,  iuiyest  thuu. 
"  I  will  in  nowi.xf  casi  out,"  eays  C'hri.st. 
U'.it  1  have  aervcil  s^atau  all  my  days,  stayt-st 

UlMU. 

"  1  will  ill  udwi.'tf  fa.st  out,"  says  Christ. 

But  I  have  siniKil  Hgaiii^t  light,  oaycdt  iLou. 

"  1  will  in  iiowijte  ca»»t  out,"  tiayu  Christ 

But  I  have  .sinneil  asainsl  mercy,  sayoflt 
thou. 

"  I  will  ill  imwiso  i-:ist  r>ut,"  says  ClirisL 

But  I  have  no  j;<mh1  ihiiijj  to  bring  with  me, 
sayest  thou. 

"  I  will  in  nowise  caht  out,"  »aya  Cliri-st, 

TliUit  I  might  go  ou  to  the  end  of  things  and 
"liow  you  that  xtill  this  promise  wius  provided 
'.')  answer  all  olyeetioim,  and  doth  answer  tliem. 
Kut  I  sMiy,  what  nee<l  it  be  if  they  that  are 
V  oining  to  Je>us  Christ  are  not  sometimes,  yea, 
oltentiiiii's,  heartily  afniid  "that  Jesus  Chrint 
will  cjist  them  out?" 

2.  I  will  give  you  now  two  instances  that 
Beeiii  to  imply  the  truth  of  thi.s  oWrvation. 

In  the  Dili  of  Matthew,  at  the  .second  verse, 
you  read  of  a  man  that  was  sick  of  the  paUy, 
lud  lie  was  coming  to  Je.«>u.s  Christ,  being  borne 
U{M»n  a  binl  by  his  friend.s  ;  he  was  also  coming 
himself,  and  that  upon  another  account  than 
;iiiy  of  his  friends  were  aware  of — even  for  the 
panion  of  sins  and  the  salvation  of  his  soul. 
Now,  so  sfKin  ai  ever  he  was  come  into  the 
j>r.-.!ii.  .  ■    irist  bids  him  '  1 

■  in  <  r.  '      I  .i-n,  his  heart  w  . 

iiut  what  was  the  muse  of  his  fainting?  Not 
his  IxMlily  infirmity,  for  the  cure  of  which  his 
tri>  ii'ls  did  bring  him  to  Christ,  but  the  guilt 
and  burden  of  his  siiLs,  for  the  |iardon  of  which 
himself  did  come  to  him :  therefore  he  pro- 
<  •  U,  "  Be  of  good  cheer,  thy  sins  be  forgiven 
t. .•■■■." 

I  say,  Christ  saw  him  sinking  in  his  mind 

•bout  how  it  wouhl  go  with  iiis  most  noble 

part,  and  therefore  first  he  applies  himself  to 

:iimu|><>nT'    '  lit.    For  though  his  friends 

■  :»d   fiiith  •  -  to  th«»  run-  of  tho  ImmIv, 

■   cure 
i  up  as 
i  man  laUing  down,  saying,  "Sk>n,  bo  of  good 
.  heer,  thy  sins  are  forgiven  thcc." 

That  about  the  prtxligal  seems  pertinent  also 
III  this  nialter:  "When  i  ae  to  him- 

%AX   ill*  said,  litiw  inanv  :  tilts  of  niv 

md  I 
I  go  to 


my  father."  Heartily  s|>oken,  but  how  did  be 
jK-rform  his  promise?  I  think  not  m  well  as 
he  promised  to  do,  and  my  ground  for  mv 
thoughts  Ls,  la-cause  his  father,  so  h4)on  as  la- 
was  come  to  him,  ffll  u|Min  his  neck  and  kived 
him;  imp!;  iiks,  as  if  the  pr.siigul  at 

this  time  w  I  in  his  mind,  and  there- 

fore his  father  givut  the  mtmt  sudden  and 
familiar  token  of.  reconciliation. 

And  kissi>s  were  of  old  time  often  used  to 
remove  doubts  ami  fears.  Thus  I^jikm  and 
l-^sau  kis-se«l  Jacob;  thus  J«mm*|iIi  ki-*.d  his 
brethren;  and  thus  als<t  Duvid  kisnt-ii  Ab> 
sjiUuii.  (ien.  XXXV.  .V»;  xxxiii,  1-7;  xlviii.  'J, 
10 ;  '1  .Sun.  xiv.  3.1. 

It  is  true,  as  I  said,  at  tir^t  setting  out  he 
spake  heartily,  as  sometimes  sinners  uUi)  do  in 
their  beginning  to  come  to  Ji         i 
might  not  he,  yea,  in  all  prol... 
(between  the  first  stej)  he  to«jk  uii<i  t 
which  he  accoiiiiitislied  that  jourm  \  i 

thought,  both  this  way  and  that,as  whether  his 
father  would  receive  him  or  no?      As  thui^: 
"  I  said,  I  would  go  to  my  father.     But  how  if 
when  I  came  to  him  he  should  ask  me,  Where 
I  have  all  this  while  iK-en?     What  shall  1  say 
then?     .Also  if  he  a«»k  me.  What  is  become  of 
the  jMirtion  of  g.MMls  that  In-  gave  me?     What 
shall  I  say  then?     If  he  ask  me.  Who  have 
been  my  companions  ?     What  shall  I  say  then  ? 
If  he  abo  should  ask  me,  What  hath  In-en  ray 
preferment  in  all  the  time  of  n,.     ' 
him?     Wfiat  shall  I  s;iy  then  ? 
a-k  me.  Why  I  came  horn- 
shall  I  say  then?"     Thus.  1 
son  with  himself;  and  being  con>«ciou.s  to  him- 
self  that  he  could  give  but  a  very  bad  answer 
to  any  of  these  interrogatories,  no  marvel  if  ho 
stood  in  nee*!  first  of  all  of  a  kiss  from  his 
father's  lips.     For  had  he  answere<l  the  first  in 
truth,  he  v.'  ! 

taverns  an-l 

I  s|K>nt  it  in  riotous  living;  my  companions 
were  whorw  and  drnbs;  as  for  mv  i>r.  f. nuent, 
the  highest  was  that  I  became  a  and 

as  for  my  not  coming  home  tiii  n  '^^.  <  •uld  1 
have  made  shift  to  ntay  abroad  any  lun^'cr  I 
had  not  lM*«n  at  *  -w. 

I  miy  these  th.:  -trntiner- 

ing  again  how  prone  (x.sir  men  ■■  >*i>y, 

when   truly   awakened,   to    di  -  and 

brtut-misiovings,  no  niarrel  if  k  io 

his  mind  bi'tween  th<  '^ing 

out.  antl  that  of  his  ■ 

-   th« 
.  t  ail 


606 

the  saints  that  are  under  heaven— to  wit,  that 
they  that  are  coming  to  Jesus  Christ  are  oft- 
tim'es  heartily  afraid  that  he  will  not  receive 
them. 

Qurstion.  But  what  slKuild  be  the  reason? 

I  will  answer  to  this  question  thus: 

1.  It  is  not  for  want  of  the  revealed  will  of 
God  that  manifesteth  grounds  for  the  contrary, 
for  of  that  there  is  a  sufficiejicy;  yea,  the  text 
iteelf  hath  laid  a  sufficient  foundation  for  en- 
couragement for  them  that  are  coming  to  Jesus 
Chrisi:  "  And  him  that  cometh  to  me  I  will  in 
nowiric  cast  out." 

2.  It  is  not  for  want  of  any  invitation  to 
come,  for  that  is  full  and  plain  :  "  Come  unto 
me,  all  ye  that  labour  and  are  heavy  laden,  and 
I  will  give  you  rest." 

3.  Neither  is  it  for  want  of  manifestation  of 
Christ's  willingness  to  receive,  as  those  texts 
above  named,  with  that  which  follows,  declare: 
"  If  any  man  thirst,  let  him  come  unto  me  and 
drink." 

4.  It  is  not  for  want  of  exceeding  great  and 
precious  promises  to  receive  them  that  come : 
"  Wherefore  come  out  from  among  them  and 
be  ye  separate,  saith  the  Lord,  and  touch  not 
the  unclean  thing,  and  I  will  receive  you,  and 
I  will  be  a  Father  unto  you,  and  ye  shall  be 
my  sons  and  daughters,  saith  the  Lord  Al- 
mighty." 

o.  It  is  not  for  want  of  solemn  oath  and  en- 
gagement to  save  them  that  come :  "  For  be- 
cause he  could  swear  by  no  greater,  he  swore 
by  himself,  That  by  two  immutable  things,  in 
which  it  was  impossible  that  God  should  lie, 
we  might  have  strong  consolation  who  have 
Hed  for  refuge,  to  lay  hold  on  the  hope  set  be- 
fore us." 

I).  Neither  is  it  for  want  of  great  examples 
of  God's  mercy  that  have  come  to  Jesus  Christ, 
of  which  we  read  most  plentifully  in  the  word. 

Therefore  it  must  be  concluded  it  is  for  want 
of  that  which  follows: 

1.  It  is  for  want  of  the  knowledge  of  Christ. 
Thou  knowest  but  little  of  the  grace  and  kind- 
ness that  is  in  the  heart  of  Christ ;  thou  know- 
est but  little  of  the  virtue  and  merit  of  his 
blood;  thou  knowest  but  little  of  the  willing- 
ness that  is  in  his  heart  to  save  thee;  and  this 
is  the  reason  of  the  fear  that  ariseth  in  thy 
neart,  and  that  causeth  thee  to  doubt  that 
Christ  will  not  receive  thee.  Unbelief  is  the 
daughter  of  ignorance.  Therefore  Christ  saith, 
"  O  fools,  and  slow  of  heart  to  believe." 

Slowness  of  heart  to  believe  flows  from  thy 
fwlishncss  in   the  things  of  Christ:    this  is 


BUNTAN'S  COMPLETE   WORKS. 


evident  to  all  that  are  acquainted  with  them- 
selves and  are  seeking  after  Jesus  Christ.  The 
more  io-norauce,  the  more  unbelief:  the  morts 
knowledge  of  Christ,  the  more  faith.  "  They 
that  know  thy  name  will  put  their  trust  in 
thee."  He  therefore  that  began  to  come  to 
Christ  but  the  other  day,  and  hath  yet  but  little 
knowledge  of  him,  he  fears  that  Christ  will 
not  receive  him.  But  he  that  hath  been  longer 
acquainted  with  him,  he  is  "strong  and  halli 
overcome  the  wicked  one." 

When  Joseph's  brethren  came  into  Egypt  to 
buy  corn,  it  is  said,  "  Joseph  knew  his  breth- 
ren, but  his  brethren  knew  not  him."  What 
follows?  Why,  great  mistrust  of  heart  about 
their  speeding  well,  especially  if  Joseph  did 
but  answer  them  roughly,  calling  them  spies 
and  questioning  their  truth,  and  the  like.  And 
observe  it,  so  long  as  their  ignorance  about 
their  brother  remained  with  them,  whatsoever 
Joseph  did,  still  they  put  the  worst  sense  upon 
it.  For  instance,  Joseph  upon  a  time  bids  the 
steward  of  his  house  bring  them  home  to  dine 
with  him,  to  dine  even  in  Joseph's  house. 
And  how  is  this  resented  by  them?  Why, 
they  are  afi'aid :  "  And  the  men  were  afraid, 
because  they  were  brought  unto"  (their  broth- 
er) "  Joseph's  house."  And  they  said,  "  He 
seeketh  occasion  against  us,  and  will  fall  upon 
us  and  take  us  for  bond-men,  and  our  asses." 
What !  afraid  to  go  to  Joseph's  house !  He 
was  their  brother :  he  intended  to  feast  them — 
to  feast  them  and  to  feast  with  them.  Ah  !  but 
they  were  ignorant  that  he  was  their  brother, 
and  so  long  as  their  ignorance  lasted,  so  long 
their  fear  terrified  them.  Just  thus  it  is  with 
the  sinner  that  but  of  late  is  coming  to  Jesus 
Christ:  he  is  ignorant  of  the  love  and  pity 
that  is  in  Christ  to  coming  sinners,  therefore 
he  doubts,  therefore  he  fears,  therefore  his 
heart  misgives  him. 

Coming  sinner,  Christ  inviteth  thee  to  dine 
and  sup  with  him :  he  inviteth  thee  to  a  ban- 
quet of  wine,  yea  to  come  into  his  wine-cellar, 
and  his  banner  over  thee  shall  be  love.  Rev. 
XXX.  20 ;  Song  Sol.  ii.  5.  But  I  doubt  it,  says 
the  sinner;  but  it  is  answered,  He  calls  thee, 
invites  thee  to  his  banquet,  flagons,  apples,  to 
his  wine,  and  to  the  juice  of  his  pomegranate. 
Oh  I  fear,  I  doubt,  I  mistrust,  I  tremble,  in 
expectation  of  the  contrary.  Come  out  of  the 
man,  thou  dastardly  ignorance !  Be  not  afraid, 
sinner,  only  believe.  "  He  that  cometh  to 
Christ  he  will  in  nowise  cast  out." 

Let  the  coming  sinner  therefore  seek  after 
more  of  the  good  knowledge  of  Jesus  Christ, 


COME  AXD    ]\'ELCO}fK   TO  JESUS  CHRIST. 


607 


press  after  it,  seek  it  as  silver,  and  dig  for  it 
as  for  hid  treasure.  This  will  embolden  thee, 
this  will  make  thee  wax  stronger  and  stronger. 
I  know  whom  I  have  believed:  "  I  know  him," 
Buith  I'aul;  and  what  follows?  Why,  "I  am 
{•ersuaded  that  he  is  able  ti>  keep  that  which  I 
have  committed  to  him  against  that  day." 

What  had  Paul  committed  to  Jesus  Christ? 
The  answer  is,  He  had  "committed  to  him  his 
•■oul."  lUit  why  did  he  commit  his  soul  to 
nim?  He  knew  him  to  be  faithful,  to  be  kind  : 
he  knew  he  wouKl  not  fail  him  nor  forsake 
him,  and  therefore  he  laid  his.Houl  down  at  his 
feet,  and  committed  it  to  him  to  keep  against 
that  day.     Hut— 

2.  Thy  fears  that  Christ  will  not  receive  thee 
may  be  also  a  conseijuenl  of  thy  earne-st  and 
strong  d»'siri>s  after  thy  salvation  by  him.  For 
this  I  observe,  that  strong  desin-s  to  have  are 
ittemled  with  strong  fears  of  missing.  What 
Mian  nuwt  sets  his  heart  upon,  and  what  his  de- 
sires are  most  after,  he  (ofttinies)  most  fears  he 
sljall  not  obtain.  So  the  man,  ruler  of  the 
■synagogue,  had  a  great  desire  that  his  daughter 
should  live;  and  that  desire  wjis  attended  with 
fear  that  she  shouhl  not :  therefore  Christ  saith 
unto  him,  "  lie  not  afraiil." 

Suppose  a  young  man  should  have  his 
heart  much  set  upon  a  virgin  to  have  her  to 
wife:  if  ever  he  fears  he  shall  not  obtain  her 
it  is  when  he  begins  to  love.  Now,  thinks  he, 
-.iiii'  t>  I'ly  will  step  in  betwixt  my  love  and 
th.  ..'[.j,-.  t  of  it:  either  they  will  find  fault 
with  my  person,  my  estate,  my  condition,  or 
something. 

Now  thoughts  begin  to  work:  She  doth  not 
like  me,  or  .something.  And  thus  it  is  with 
the  soul  at  first  coming  to  Jesus  Christ ;  thou 
lovt>st  him,  and  thy  love  ppMluces  jealousy, 
and  that  jealousy  ot'ttimes  In-gets  fears. 

Now  thou  fearest  the  sins  of  thy  youUi,  the 
sins  of  thine  old  age,  the  sins  of  thy  calling, 
the  sins  of  thy  Christian  duties,  the  sins  of 
thine  heart,  or  something;  thou  thinke^t 
nomr-thine    or   ntlwr  will    nlionuto    the    heart 

thfiu 
•  sake 
of  which  he  will  refuse  thy  soul. 

Hut  Im?  content;  n  little  more  knowledge  of 

him  will  make   thee  take  better  heart;  thy 

-    shall    not    he   atteinlctl   with 

:jir«;  thou  shalt  hereafter  say, 

"Tliii  is  my  infirmity." 

Thou  art  sirk  of  love,  a  very  sweet  disease ; 
and  yet  every  disease  has  some  wpakn««  at- 
tending of  it;  yet  I  wish  this  distem|M'r    'f  •• 


be  lawful  to  call  it  so)  was  moie  epidemicaL 
Die  of  this  disease  I  would  gladly  do;  it  ifl 
better  than  life  itself,  though  it  be  attended 
with  fears.  Hut  thou  criest  out,  I  cannot  ol>- 
tain:  well,  be  not  too  hasty  to  make  conclu- 
sions. If  J1-.US  Christ  had  not  put  his  finger 
in  at  the  hole  (»f  the  lock,  thy  bowels  would 
not  have  been  troubled  for  him.  Song  v. 
Mark  how  the  prophet  hath  it:  "They  shall 
walk  after  the  I^>rd:  he  shall  roar  like  h  lion  : 
when  he  shall  roar  the  children  shall  tremble 
from  the  west,  they  shall  tremble  like  n  bird 
out  of  Kgypt,  and  as  a  dove  out  of  the  laud 
of  Assyria." 

When  (5ml  roars  (as  ofltimcN  the  coming 
soul  hears  him  roar)  what  man  that  is  coming 
can  do  other>vise  than  tremble?  Hut  trem- 
bling ho  comes.  "He  sprang  in  an<l  camo 
trembling,  and  fell  down  before  I'aul  and 
Silas." 

Should  you  ask  him  that  we  mentioned  but 
now.  How  long  is  it  since  you  began  to  fear 
you  should  miss  of  this  damsel  you  love  so? 
the  answer  will  be.  Ever  since  I  began  to  love 
her.  Hut  did  you  not  fear  it  before?  No,  nor 
should  I  fear  now  but  that  I  vehemently  |f»vo 
her.  Come,  sinner,  let  us  apply  it:  How  l.n^- 
is  it  since  thou  began  to  fear  that  Jesus  (.hn-l 
will  not  receive  thee?  The  answer  is.  Ever 
since  I  began  to  desire  that  he  would  save  my 
soul.  I  began  to  fear  when  I  began  to  come, 
and  the  more  my  heart  burns  in  desires  after 
him,  the  more  I  feel  my  heart  fear  I  slmuld 
not  be  saved  by  him. 

Sec,  now,  did  I  not  tell  thee  that  thy  fears 
were  but  the  consequence  of  strong  desirca? 
Well,  fear  not,  coming  sinner;  thousands  of 
coming  souls  are  in  thy  condition,  and  yet 
they  will  get  safe  into  Christ's  InMom.  "  Say," 
says  Christ,  "to  them  that  arc  of  a  fearful 
heart.  Ho  strong,  fear  not!  Your  Ood  will 
come  and  save  you." 

3.  Thy  fear  that  Christ  will  not  rcccire 
thee  may  arise  from  a  sense  of  thine  own  un- 
worthinesH.  Thou  soest  what  a  |>oor,  sorry, 
wretched,  worthless  creattire  thou  art.  And 
seeing  this,  thou  fearest  Christ  will  not  re- 
ceive thee.  Alas!  sayest  thou,  I  am  th« 
vilest  of  all  men;  a  town  sinner,  a  rin  -!■  il'i>s» 
sinner.     I  am  not  only  a  sinner  1  .1 

have  made  others  twofold  wor-     "'  1 

of  h«*n  bNo.     He.tidi-s,  now  I  .1  » 

:\-  -  and  wtirr  viva- 

t  :piw  I  fin-i  .  car* 

nal,  hani,  tn-aeluToii  '■■<•  to  un- 

K'Hcf,  to  dcs|>air     i'  ".rd;   it 


608 


wandereth;  it  runneth  to  the  ends  of 
earth.  There  is  not,  I  am  persuaded,  one  in 
all  the  world  that  hath  such  a  desperate 
wicked  heart  as  mine  is.  My  soul  is  careless 
to  do  good,  but  none  more  earnest  to  do  that 
whicli  is  evil. 

Can  such  a  one  as  I  am  live  in  glory  ?  Can 
a  lioly,  a  just,  and  a  righteous  God  once  think 
(tv-ith'  honour  to  his  name)  of  saving  such  a 
vile  creature  as  I  am?  I  fear  it.  Will  he 
show  wonders  to  such  a  dead  dog  as  I  am?  I 
doubt  it. 

I  am  cast  out  to  the  loathing  of  my  person, 
yea,  I  loathe  myself:  I  stink  in  my  own  nos- 
trils. How  can  I  then  be  accepted  by  a  holy 
and  sin-abhorring  God?  Ps.  xxxviii.  5,  6,  7; 
Ezek.  X. ;  xx.  42,  43,  44.  Saved  I  would  be ; 
and  who  is  there  that  would  not,  were  they 
in  my  condition?  Indeed,  I  wonder  at  the 
madness  and  folly  of  others  when  I  see  them 
leap  and  skip  so  carelessly  about  the  mouth 
of  hell.  Bold  sinner,  how  darest  thou  tempt 
God  by  laughing  at  the  breach  of  his  holy 
law?  But,  alas!  they  fare  not  so  bad  one 
way  but  I  am  worse  another :  I  wish  myself 
were  anybody  but  myself;  and  yet  here  again 
I  know  not  what  to  wish.  When  I  see  such 
as  I  believe  are  coming  to  Jesus  Christ,  oh 
I  bless  them.  But  am  I  confounded  in  my- 
self to  see  how  unlike,  as  I  think,  I  am  to 
a  very  good  many  in  the  world.  They  can 
read,  hear,  pray,  remember,  repent,  be  hum- 
ble, do  every  thing  better  than  so  vile  a  wretch 
as  I. 

I,  vile  wretch,  am  good  for  nothing  but  to 
burn  in  hell-fire,  and  when  I  think  of  that  I 
am  confounded  too. 

Thus  the  sense  of  unworthiness  creates  and 
heightens  fears  in  the  hearts  of  them  that  are 
coming  to  Jesus  Christ;  but  indeed  it  should 
not,  for  who  needs  the  physician  but  the  sick  ? 
or  who  did  Christ  conic,  into  the  world  to  save 
but  the  chief  of  sinners?  Mark  i.  17  ;  1  Tim. 
i.  15.  Wherefore  the  more  thou  seest  thy 
'  Bins,  the  faster  fly  thou  to  Jesus  Christ.  And 
let  the  sense  of  thine  own  unworthiness  pre- 
vail with  tlioe  yet  to  go  faster.  As  it  is  with 
the  man  that  carrieth  his  broken  arm  in  a 
.sling  to  the  bone-setter,  still  as  he  thinks  of 
his  broken  arm,  and  as  he  feels  the  pain  and 
anguish,  he  hastens  his  pace  to  the  man ;  and 
if  Satan  meets  thee  and  asketh.  Whither  goest 
thou?  tell  him  thou  art  maimed  and  art  going 
to  the  Lord  Jesus.  If  he  objects  thine  own 
unworthiness,  tell  him  that  even  as  the  sick 
ieeketh  the  physician,  as  he  that  hath  broken 


BUNYAN'S  COMPLETE   WuRKS. 
the 


bones  seeks  him  that  can  set  them,  so  thou  art 
going  to  Jesus  Christ  for  cure  and  healing  for 
thy  sinsick  soul. 

But  it  ofttimes  happeneth  to  him  that  flies 
for  his  life,  he  despairs  of  escaping,  and  there- 
fore delivers  himself  up  into  the  hand  of  the 
pursuer.  But  up,  up,  sinner ;  be  of  good  cheer ; 
Christ  came  to  save  the  unworthy  one ;  be  not 
faithless,  but  believe.  Come  away,  man ;  the 
Lord  Jesus  calls  thee,  saying,  "  And  him  that 
conieth  to  me  I  will  in  nowise  cast  out." 

4.  Thy  fear  that  Christ  will  not  receive  thee 
may  arise  from  a  sense  of  the  exceeding  mercy 
of  being  saved.  Sometimes  salvation  is  in  the 
eyes  of  him  that  desires  so  great,  so  huge,  so 
wonderful  a  thing  that  the  very  thoughts  of 
the  excellency  of  it  engenders  unbelief  about 
obtaining  it  in  the  heart  of  those  that  unfeign- 
edly  desire  it.  "Seemeth  it  to  you  (saith 
David)  a  light  thing  to  be  a  king's  son-in-law?" 
1  Sam.  xviii.  26.  So  the  thought  of  the  great- 
ness and  glory  of  the  thing  propounded,  as 
heaven,  eternal  life,  eternal  glory,  to  be  with 
God,  and  Christ,  and  angels,  these  are  great 
things,  things  too  good,  (saith  the  soul  that  is 
little  in  his  own  eyes,)  things  too  rich,  (saith 
the  soul  that  is  truly  poor  in  spirit,)  for  me. 

Besides,  the  Holy  Ghost  hath  a  way  to 
greaten  heavenly  things  to  the  understanding 
of  the  coming  sinner,  yea,  and  at  the  very 
same  time  to  greaten  too  the  sin  and  unwor- 
thiness of  that  sinner.  Now  the  soul  stagger- 
ingly wonders,  saying,  What !  to  be  made  like 
angels,  like  Christ,  to  live  in  eternal  bliss,  joy, 
and  felicity !  This  is  for  angels,  and  for  them 
that  can  walk  like  angels. 

If  a  prince,  a  duke,  an  earl,  should  send  (by 
the  hand  of  his  servant)  for  some  poor,  sorry, 
beggarly  scrub  to  take  her  for  his  master  to 
wife,  and  the  servant  should  come  and  say.  My 
lord  and  master  Such-a-one  hath  sent  me  to 
thee  to  take  thee  to  him  to  wife :  he  is  rich, 
beautiful,  and  of  excellent  qualities ;  he  is  lov- 
ing, meek,  humble,  well-spoken,  &c.,  what 
now  would  this  poor,  sorry,  beggarly  creature 
think?  What  would  she  say?  or  how  would 
she  frame  an  answer?  When  King  David 
sent  to  Abigail  upon  this  account,  and  though 
she  was  a  rich  woman,  yet  she  said,  "  Behold, 
let  thine  handmaid  be  a  servant  to  w^ash  the 
feet  of  the  servants  of  my  lord."  She  was 
confounded,  she  could  not  well  tell  what  to 
say,  the  offer  was  so  great,  beyond  what  in 
reason  could  be  expected. 

But  suppose  this  great  person  should  second 
his  suit,  and  send  to  this  sorry  creature  again, 


COME  A.yn    WKLcnMK   TO  JESUS  CHRIST. 


609 


what  would  she  ?ay  now?  Woiilil  she  not  say, 
You  mock  me?  But  whut  if  he  aflirms  that 
he  irt  in  good  earrii-st,  and  that  his  lord  must 
have  her  to  wife — yea,  Hup|K»se  he  shouKl  |)re- 
vuil  upon  her  to  credit  his  nu'ssape  and  to 
address  hersi-lf  for  her  journey — yet,  helioM, 
every  thought  of  her  pedigree  confounds  her, 
also  her  sense  of  want  of  hcuuty   makes   her 


eye«  of  the  remnant  of  this  people  in  these 
days,  should  it  also  be  marvellous  in  min» 
eyes?  saith  the  I^>rtl  of  h<>sU." 

As  wlur  should  say.  They  are  now  in  cap- 
tivity ami  little  in  their  own  eyi-s ;  therefore 
they  think  the  mercy  of  returning  to  Canaan 
is  a  nu-rey  t«M)  marvellously  big  for  them  to  eii- 
j«»y ;  but  if  it  be  no  in  their  eycti,  it  is  not  no 


asliametl ;  and  if  she  doth  but  thir>k  of  being  |   in  mine:  I  will  do  for  them  like  (JikI,  if  they 


embract-d,  the  unbelief  that  is  mixetl  with  that 
thought  whirls  her  into  trenil>lings  ;  and  now 
she  calls  herself  f<M>l  for  believing  the  n>es.sen- 
ger,  and  thinks  not  to  go:  if  she  thinks  of 
being  Im)U1,  she  l>lu><hes;  and  the  lejist  thought 
that  she  shall  be  rejecti>d  when  she  comes  at 
him  makes  her  look  as  if  she  would  give  up 
the  ght»st. 

And  is  it  a  woniler,  then,  to  see  a  soul  that  is 
drowned  in  the  sense  of  glory  and  a  seuM*  of 
its  own  nothingiu'ss  to  be  c<»nfoundrd  in  itself, 
anil  to  fear  that  the  glory  apprehended  is  too 
great,  too  g<XKl,  and  t«H)  rich  for  such  an  (»ne? 

That  thing,  heaven  and  eternal  glory,  is  so 
great  and  1  that  would  have  it  so  snnill,  so 
sorni'a  creature,  that  the  thoughts  of  t>btaining 
it  confounds  me. 

Thus,  I  say.  doth  the  grejitni-ss  of  the  things 
dt^sirt^i  quite  daih  and  overthrow  the  mind  of 
the  desire.  Oh  it  i.s  too  big,  it  ia  too  big,  it  ia 
too  great  a  mercy  ! 

Hut,  coming  »inner,  let  me  reas<m  with  thee. 
Thou  sayest,  It  is  t^M)  big,  too  great.  Well, 
will  things  that  are  le;<s  s;iiisfy  thy  sold  ?  Will 
a  less  thing  than  heaven,  than  glory  and  eter- 
nal life,  answer  thy  desire?*?  No,  nothing  lesw, 
and  yet  I  fear  they  are  too  big  and  t<M>  g«KMl  for 
me  ever  to  obtain.  Well,  as  big  and  »u«  g«Kxl 
as  they  are,  Ciod  giveth  them  to  such  :is  ihou  ; 
they  are  not  t<K)  big  for  iJod  to  give;  ni»,  not 
too  big  to  give  fn-ely  ;  be  content,  let  (io<l  give 
like  himself:  he  is  that  eternal  Ciml,  and  giveth 
like  himself.  When  kings  give,  they  do  not 
use  to  give  as  {Hxtr  men  do.  Hence  it  in  uid 
that  N'abal  made  a  feast  in  his  house  like  the 
f^aiit  of  a  king;  and  again,  "  .\ll  thi*M<>  thingti 
did  \raunah,  as  a  king,  give  unto  David." 
No«,  (><m1  i<i  a  great  King,  let  him  give  lik«*  a 
king;  nay,  let  him  give  like  hinixelf.  an<l  do 
thou  receive  like  thyself.  He  hath  all  and 
thou  haitt  nothing.  God  told  his  |>eople  of  old 
that  he  would  nave  them  in  tnith  and  in  right- 
couAues^s,  and  that  they  nhould  return  to  and 
■  •y  the  land  which  U-fore,  for  their  sins,  had 
well  them  out;  and  then  adds,  under  the 
guppntiition  of  their  counting  the  mercy  too 
good   or   U^t  big,  "  If  it   l)«>    riiiirvilli.u-i    in  tin- 


will  but  receive  my  liounty  like  sinners. 

(.'oining  siniu-r,  (lod  can  give  his  heavenly 
Canaan  antl  the  glor>'  of  it  unto  tln-e;  v»>a, 
none  ever  had  them  but  its  a  gift,  a  fri«e  gifl. 
He  hath  given  us  his  S»n,  "  How  shall  lie  not, 
then,  with  him  also  freely  give  us  all  thinpt?" 

It  wius  not  the  worthiness  of  .\braham.  or 
Moses,  or  David,  or  Peter,  or  Paul,  but  the 
mercy  of  Ooil.  that  made  them  inheritors  of 
heaven.  If  (rod  thinks  thee  worthy,  judge  not 
thyself  unworthy,  but  take  it  and  be  thankfnl. 
And  it  is  a  good  sign  he  intends  to  give  thee 
if  he  hath  drawn  out  thy  heart  to  ask.  "O 
Lord,  thou  hast  heanl  the  di^ire  of  the  hum- 
ble; thou  wilt  prepare  their  hearts;  thon  wilt 
incline  thine  ear." 

When  (lod  is  said  to  incline  his  eai,  it  im- 
plies an  intention  to  bestow  the  mercy  desired. 
Take  it  therefore ;  thy  wiwlom  will  be  to  re- 
ceive, not  sticking  at  thy  own  un  wort  hi  new. 
It  i«  said,  "  He  raineth  up  the  p«Kir  otit  of  the 
dust,  and  lifteth  uj*  the  lH-.':r.«r  from  the  dung- 
hill, to  set  them  among  princi-s,  and  to  make 
them  inherit  the  throne  of  glory."  .Again. 
"  He  raiseth  up  the  p<M)r  out  of  the  du^t,  and 
lifteth  the  nee<iy  out  of  the  dunghill,  that  he 
may  set  them  with  the  princni,  even  with  the 
princes  of  his  people." 

You  see  also  when  fiwl  made  a  we«Iding  for 
hin  S<m,  he  calbtl  not  the  great,  nor  the  ricL 
nor  the  mighty,  but  the  |>oor,  the  mainu-d,  thn 
halt,  and  the  blind. 

5.  Thy  feant  that  Christ  will  not  nveive  th"*' 
may  ariiic  from  the  hideous  roaring  of  tne 
devil,  who  puntue«  thee.  He  that  hears  him 
roar  must  Ih>  a  mighty  Christian  if  he  oin  at 
that  time  deliver  himself  from  fear.  He  b 
calleti  a  nuring  lion;  and  then  to  slbid"  to 
that  in  Isaiah,  "  If  one  biok  into  tb' 
have  darknesM  and  luirrow,  and  the 
darkncM  in  their  very  heaven." 

There  are  two  things,  among  many,  that 
Satan  UM'th  to  mar  out  aAer  them  that  arc 
omiing  to  Jesus  Christ— 1.  That  they  are  oo« 
electe<I;  2.  That  tiny  have  sinned  the  mo 
against  the  Holy  <th<»st. 

To  b<ith  thi-jM*  I  answer  briefly — 


CIO 


BUNYAN'S  COMPLETE    WORKS. 


First.  Touchine  election,  out  of  which  thou 
fearest  thou  art  excluded.  Why,  comiiig  sin- 
ner even  the  text  itself  aftbrdeth  thee  help 
against  this  doubt,  and  that  by  a  double  argu- 
ment : 

1st.  That  coming  to  Christ  is,  by  virtue  of 
the  gift,  promise,  and  drawing  of  the  Father ; 
but 'thou  art  a-coming;  therefore  God  hath 
given  thee,  promised  thee,  and  is  drawing 
thee  to  Jesus  Christ.  Coming  sinner,  hold  to 
tliis,  and  when  Satan  beginneth  to  roar  again, 
answer,  Hut  I  feel  my  heart  moving  after 
Jesus  Christ ;  but  that  would  not  be  if  it  were 
not  given  by  promise  and  drawing  to  Christ 
by  the  power  (»f  the  Father. 
'2dly.  Jesus  Christ  hath  promised  "that  him 
that  Cometh  to  him  he  will  in  nowise  cast  out." 
And  if  he  hath  said  it,  will  he  not  make  it 
good,  I  mean  even  thy  salvation?  For  as  I 
have  said  already,  not  to  cast  out  is  to  receive 
and  admit  to  the  benefit  of  salvation.  If  then 
the  Father  hath  given  thee,  as  is  manifest  by 
thy  coming,  and  if  Christ  will  receive  thee, 
tliou  coming  soul,  as  it  is  plain  he  will,  because 
he  hath  said,  "  He  will  in  nowise  cast  out," 
then  be  confident,  and  let  these  conclusions,  that 
as  naturally  flow  from  the  text  as  light  from 
the  sun  or  water  from  the  fountain,  stay  thee. 
If  Satan  therefore  objecteth,  But  thou  art 
not  elected,  answer,  But  I  am  coming,  Satan,  I 
am  coining;  and  that  I  could  not  be  but  that 
the  Father  draws  me;  and  I  am  coming  to 
sui-h  a  Lord  Jesus  as  will  in  nowise  cast  me 
out.  Further,  Satan,  wei*e  I  not  elect  the 
Fattier  would  not  draw  me,  nor  would  the  Son 
BO  graciously  open  his  bosom  to  me.  I  am 
persuaded  that  not  one  of  the  non-elect  shall 
ever  be  able  to  say,  no,  not  in  the  day  of  judg- 
ment, I  did  sincerely  come  to  Jesus  Christ. 
Ccmie  they  may,  feignedly,  as  Judas  and  Simon 
Ma;.ais  did,  but  that  is  not  our  question.  There- 
fore, O  tiiou  honest-hearted,  coming  sinner,  be 
not  afraid,  but  come. 

As  to  the  second  part  of  the  objection,  about 
sinning  the  sin  against  the  Holy  Ghost,  the 
same  argument  overthrows  that  also.  But  I 
will  argue  thus: 

lit.  ComiuLC  to  Christ  is  by  virtue  of  a  special 
gift  of  tiie  F:ither;  but  the  Father  giveth  no 
puch  gift  to  them  that  have  sinned  that  sin ; 
therefore  thou  that  art  coming  hast  not  com- 
mitted that  sin.  That  the  Father  giveth  no 
sueh  gift  to  them  that  have  sinned  that  sin  is 
evident — 

(1.)  Because  they  have  sinned  themselves 
out  of  God's  favour,  "they  shall  never  have 


foro-iveness."  But  it  is  a  special  favour  of 
God  to  give  unto  a  man  to  come  unto  Jesus 
Christ,  because  thereby  he  obtained  forgive- 
ness. Therefore  he  that  cometh  hath  noi 
sinned  that  sin. 

(2.)  They  that  have  sinned  the  sin  against 
the  Holy  Glwst  have  sinned  themselves  out  of 
an  interest  in  the  sacrifice  of  Christ's  body  and 
blood  ;  "  There  remains  for  such  no  more  sacri- 
fice for  sin."  But  God  giveth  not  grace  to  any 
of  them  to  come  to  Christ  that  have  no  share 
in  the  sacrifice  of  his  body  and  blood.  There 
fore  thou  that  art  coming  to  him  hast  luX 
sinned  that  sin.  Heb.  x.  26. 

2dly.  Coming  to  Christ  is  by  the  special 
drawing  of  the  Father;  "No  man  cometh  to 
me  except  the  Father,  which  hath  sent  me. 
draw  him."  But  the  Father  draweth  nut  him 
to  Christ  for  whom  he  hath  not  allotted  for- 
giveness by  his  blood ;  therefore  they  that  are 
coming  to  Jesus  Christ  have  not  committed 
that  sin,  because  he  hath  allotted  them  for- 
giveness by  his  blood.  John  vi.  44. 

That  the  Father  cannot  draw  them  to  Jesus 
Christ  for  v.'hom  he  hath  not  allotted  forgive- 
ness of  sins,  is  manifest  to  sense ;  for  that  would 
be  a  plain  mockery,  a  flam,  neither  becoming 
his  wisdom,  justice,  holiness,  nor  goodness. 

3dly.  Coming  to  Jesus  Christ  lays  a  man 
under  the  promise  of  forgiveness  and  salvation ; 
but  it  is  impossible  that  he  that  hath  sinned 
that  sin  should  ever  be  put  under  a  promise  of 
these.  Therefore  he  that  hath  sinned  that  sin 
can  never  have  heart  to  come  to  Jesus  Christ. 

4thly,  Coming  to  Jesus  Christ  lays  a  man 
under  his  intercession,  "for  he  ever  liveth 
to  make  intercession  for  them  that  come." 
Therefore  he  that  is  coming  to  Jesus  Christ 
cannot  have  sinned  that  sin. 

Christ  has  forbid  his  people  to  pray  for  them 
that  have  sinned  that  sin ;  therefore  he  will 
not  pray  for  them  himself;  but  he  prays  for 
them  that  come. 

5thly.  He  that  hath  sinned  that  sin,  Cliri^l 
is  to  him  of  no  more  worth  than  is  a  man  that 
is  dead  ;  "  for  he  hath  crucified  to  himself  :ae 
Son  of  God;  yea,  and  hath  also  counted  his 
precious  blood  as  the  blood  of  an  uuliolj 
thing."  Now,  he  that  hath  this  low  esteem  ol 
Christ  will  never  come  to  him  for  life ;  but  Iho 
coming  man  has  an  high  esteem  of  his  person, 
blood,  and  merits.  Therefore  he  that  is  com- 
ing has  not  committed  that  sin. 

6thly.  If  he  that  has  sinned  this  sin  might 
yet  come  to  Jesus  Christ,  then  must  the  truth 
of  God  be  overthrown;   which  saith  in  oue 


COME  AyiJ    WELCOiVK  Tn  J  US  IS  VUlllST. 


Gil 


place,  "  He  hath  nevt-r  forgiveiic*»,"  and  in 
unothtT,  "  I  will  ill  nowise  cast  him  out." 
Then- tore,  that  ho  may  never  have  forgiveness 
he  shall  never  have  heart  to  come  to  Je^us 
Christ.  "It  is  imjMMsible  that  such  an  one 
sliouUl  be  reneweti  cither  to  «)r  by  repentance," 
NVherefore,  never  trouble  thy  head  nor  heart 
about  tills  matter;  lie  that  cometh  to  JetiUS 
Christ  caiiiKit  have  sinm-d  against  the  Holy 
Ghast. 

G.  Thy  feurs  that  (.'hrist  will  not  receive  thee 
may  arise  iVom  thine  own  fully  in  inventing, 
yea,  in  thy  chalking  out  U*  (-uid.a  way  to  bring 
thee  home  to  Jt>sns  Christ,  isoine  souls  that 
are  coming  to  Jt>sus  Christ  are  great  torment<irs 
of  themselves  uj>on  this  account ;  they  conclude 
that  if  their  coming  to  Jesus  Christ  is  right, 
they  must  ileiils  be  brought  home  thus  and 
thus;  iLs  to  instance: 

(1.)  Says  one,  If  God  be  bringing  of  me  to 
Ji-sus  Christ,  then  will  he  load  me  with  the 
guilt  of  sin  till  he  makes  me  roar  ag:iiii. 

(2.)  If  Go<i  be  indetnl  bringing  me  home  to 
Jesus  Christ,  then  must  I  be  ;Lssaulted  with 
dreadful  temptations  «>f  the  devil. 

(;i.  I  If  (tml  be  indeed  bringing  me  to  Jesus 
Christ,  then  even  when  I  come  at  him  I  >liall 
have  wonderful  revelations  of  him. 

This  is  the  way  that  some  sinners  appoint 
for  (»o«.l,  but  perhaps  he  will  not  walk  therein; 
yet  will  he  bring  them  to  Jesus  Christ.  IJut 
now,  becuiLse  they  come  not  the  way  of  their 
own  chalking  out,  therefore  they  are  at  a  loss. 
They  look  for  a  heavy  load  and  burden,  but 
pi>rhai>s  GotI  givii*  them  a  sight  of  their  lost 
(*ondition,  and  uddeth  not  that  hea^'y  weight 
and  bunlen.  They  lot)k  for  fearful  temptations 
of  Satan,  but  G<kI  sees  that  yet  they  are  not  fit 
for  them,  nor  is  the  time  come  that  he  should 
be  honoured  by  them  in  such  a  condition. 
They  IcKik  for  great  and  glorious  revelatiom)  of 
Christ,  grace,  and  mercy,  but  |)erha{>s  G«h|  only 
tiikes  the  yoke  from  off  their  jaws,  luid  lays 
meat  before  them.  .\nd  now  again  they  arc  at 
a  |i»?v-*,  yet  a-coming  to  Chri-^t.  "  I  drew  them," 
saith  Ctixl,  "with  tli'>  cords  of  a  man,  with  the 
bands  of  love;  I  took  the  yoke  front  oif  their 
jatrs,  and  laid  meat  unto  them." 

Now,  I  say,  if  Go<l  brings  thee  to  Christ, 
and  not  by  tlie  way  that  thou  hast  ap[M>inted, 
Uirn  thou  art  at  a  loss;  and  for  thy  In-ing  at  a 
loM  tliou  mny<>rit  thank  thyrt4df.  GihI  hath 
more  ways  '  •■   knowent  of  to  bring  a 

•inner  to  J'  i,  but  he  will  not  give 

thoc  bi'forehand  an  account  by  which  of  Uicni 
he  will  bring  lhi«  '•>  <  ^  --i-' 


Souiotimeii  he  hath  his  ways  in  the  whirlwind, 
but  sometimes  the  lx»nl  is  not  there. 

If  tiod  will  deal  more  gently  witli  tln-e  than 
with  otheftt  of  his  children,  grudge  not  at  it; 
refuse  not  the  waters  that  go  S4>ftly,  le»i  la- 
bring  up  to  thee  tin?  wntctM  of  the  rivere  strong 
and  many,  even  theiM)  two  smoking  firebmnds, 
the  devil  and  guilt  of  sin.  lie  saith  to  I'etei, 
"  Follow  me,"  .Vnd  what  thunder  did  Zaecheut 
hear  or  see?  "  Zaccheus,  come  down,"  ituitU 
Christ,  "and  he  came  tlowu,"  (itayn  Luke,) 
"and  received  him  j«)yfully." 

Ihit  had  Teler  or  Zae<-heiU(  made  tlio  objoo- 
tion  that  thou  hast  mad*-,  ami  direeted  the 
Spirit  of  the  Ix)rd  as  thou  hast  done,  they 
might  have  looked  long  enough  U'forc  they 
had  found  themselves  coming  to  Je.<«u.<t  (.'hrist. 

llesides,  I  will  tell  ther  that  the  greatnciw 
of  the  sense  of  sin,  the  hideous  roaring  of  the 
devil,  yea,  abundance  of  revelations,  will  not 
prove  that  (.ioil  is  bringing  thy  soul  to  Jesus 
Christ,  OS  Bahuun,  Cain,  Judtts,  and  others  can 
witness. 

Further,  consider  that  what  thou  hast  not  of 
these  things  here  thou  niayest  have  another 
time,  and  that  to  tiiy  distraction.  Wherefore, 
instead  of  being  discontent  because  thou  art 
not  in  the  fire,  because  thou  hearest  not  the 
sound  of  the  trumpet  and  alarm  of  war,  "  pray 
that  thou  enter  not  into  temptation;"  yea, 
come  boldly  to  the  throne  of  grace,  and  obtain 
mercy  mid  fintl  grace  to  lulp  in  that  time  of 
neeil.  I's.  Ixxxviii.  ir»;  Matt.  xi. -11;  Ileb.  iv. 
IG. 

I'oor  creature  I  thou  criest.  If  I  were  tempted 
I  could  come  Ik^ter  and  with  more  confidence 
to  Jesus  Christ.  Thou  .gayest  tliou  kiiowest 
not  what.  What  says  Job'.' — "Withdraw  thy 
hand  from  me,  and  let  not  thy  dread  make  me 
afraid.  Then  call  thou,  aii<l  I  will  answer,  or 
let  me  speak,  and  answer  thou  me."  It  is  not 
the  over-heavy  load  of  sin,  hut  the  dlsctjvery 
of  mercy,  not  the  roaring  of  the  devil,  but  the 
drawing  of  the  Father,  that  makes  a  ma« 
come  to  Ji-sus  Christ ;  I  mys<-lf  know  all  iIicat 
things. 

True,  M4imetiineii,  yea,  most  an  end,  tney  thai 
come  to  Ji>sus  Christ  come  the  way  that  Ihou 
deiiirest,  the  loading,  tem]>t«tl  way;  but  the 
Ix>ni  also  leails  some  b^'  tlie  Mat«-ntor  comfort 
If  I  was  to  chiMjse  when  to  go  a  l<'i 
to  wit,  whether  I  w<>iil<l  go  it  in  of 

winter  or  in  '  tit  »pring.  il 

was  a  very  pr  uriiey,  lu  ;  til- 

ing to  Christ  is,  1  would  ehiMMie  to  go  it  liirough 
fire  and  water  ImI-----   J   «..i.'.i  l.-.'  fl>.-  1-  .i«» 


012 


BUyYAN'S  COMPLETE   WORKS. 


dt;)— bu«  I  say,  if  I  might  choose  the  time  I 
would  choose  to  go  it  in  the  pleasant  spring, 
hecause  the  way  would  be  more  delightsome, 
the  davs  lontrer  and  warmer,  the  nights  shorter 
and  not  so  "cold.  And  it  is  observable  that 
very  argument  that  thou  usest  to  weaken  thy 
•trcngth  in  the  way,  that  very  argument  Christ 
Jefcu-s  uscth  to  encourage  his  beloved  to  come 
lo  Iiim  :  "  Arise,"  saith  he,  "  my  love,  my  fair 
oue,  and  come  away  ;  (why  ?)  for,  lo,  the  winter 
is  j-a-st,  the  rain  is  over  and  gone,  the  flowers 
api)far  in  the  earth,  the  time  of  the  singing  of 
birds  is  come,  and  the  voice  of  the  turtle  is 
heard  in  the  land.  The  fig  tree  putteth  forth 
her  green  figs,  and  the  vine,  with  her  tender 
grapes,  giveth  a  good  smell.  Arise,  my  love, 
my  fair  one,  and  come  away." 

Trouble  not  thyself,  coming  sinner;  if  thou 
.secst  thy  lost  condition  by  original  and  actual 
sin,  if  thou  seest  thy  need  of  the  spotless 
righteousness  of  Jesus  Christ,  if  thou  art  will- 
ing to  be  found  in  him  and  to  take  up  thy 
cross  and  follow  him,  then  pray  for  a  fair  wind 
and  good  weather,  and  come  away.  Stick  no 
longer  in  a  muse  and  doubt  about  things,  but 
come  away  to  Jesus  Christ.  Do  it,  I  say,  lest 
thou  tempt  God  to  lay  the  sorrows  of  a  travail- 
ing woman  upon  thee.  Thy  folly  in  this  thing 
may  make  him  do  it.  Mind  what  follows: 
"The  sorrows  of  a  travailing  woman  shall 
come  upon  him.  (Why?)  He  is  an  unwise 
sou ;  so  he  should  not  stay  long  in  the  place  of 
the  breaking  forth  of  children." 

7.  Thy  fears  that  Christ  will  not  receive  thee 
may  rise  from  those  decays  that  thou  findest  in 
thy  soul,  even  while  thou  art  coming  to  him. 
Some  even  as  they  are  coming  to  Jesus  Christ 
do  find  themselves  grow  worse  and  worse;  and 
tliis  is  indeed  a  sore  trial  to  the  poor  coming 
sinner. 

To  explain  myself:  There  is  such  an  one 
coming  to  Jesus  Christ  who,  when  at  first  he 
l)egan  to  look  out  after  him,  was  sensible,  af- 
fectionate, and  broken  in  spirit,  but  now  is 
grown  dark,  senseless,  hard-hearted,  and  in- 
clining to  neglect  spiritual  duties,  &c.  Be- 
"■idcH,  he  now  finds  in  himself  inclinations  to 
unbelief,  atheism,  bla.sphemy,  and  the  like; 
now  he  finds  he  cannot  tremble  at  God's  word, 
!iis  judgments,  nor  at  the  apprehension  of 
hell-fire:  neither  can  he,  a.s  he  thinketh,  be 
sorry  for  these  things.  Now  this  is  a  sad  dis- 
l>eMsation.  The  man  under  the  sixth  head 
complaineth  for  want  of  temptations,  but  thou 
iiast  enough  of  them ;  art  thou  glad  of  them, 
tempted,   coming    sinner?     They   that    never 


were  exercised  with  them  may  think  it  a  fine 
thing  to  be  within  the  rage,  but  he  that  is  there 
is  ready  to  sweat  blood  for  sorrow  of  heart  and 
to  howl  for  vexation  of  spirit. 

This  man  is  in  the  wilderness  among  wild 
beasts.  Here  he  sees  a  bear,  there  a  lion, 
yonder  a  leopard,  a  wolf,  a  dragon ;  devils  of 
all  sorts,  doubts  of  all  sorts,  fears  of  all  sorts 
haunt  and  molest  his  soul.  Here  he  sees 
smoke,  yea,  some  fire  and  brimstone,  scattered 
upon  his  secret  places ;  he  hears  the  sound  ol 
an  horrible  tempest. 

O  ray  friends,  even  the  Lord  Jesus,  that 
knew  all  things,  even  he  saw  no  jjleasure  in 
temptations,  nor  did  he  desire  to  be  with  them ; 
wherefore  one  text  saith,  "he  was  led,"  and 
another,  "he  was  driven,"  of  the  Spirit  into 
the  wilderness  to  be  tempted  of  the  devil. 

But  to  return:  Thus  it  happeneth  some- 
times to  them  that  are  coming  to  Jesus  Christ. 
A  sad  hap  indeed!  One  would  think  that  he 
that  is  flying  from  wrath  to  come  has  little 
need  of  such  clogs  as  these ;  and  yet  so  it  is, 
and  woeful  experience  proves  it.  The  Church 
of  old  complained  that  her  enemies  overtook 
her  between  the  straits,  just  between  hope  and 
fear,  heaven  and  hell. 

This  man  feeleth  the  infirmity  of  his  flesh; 
he  findeth  a  proneness  in  himself  to  be  despe- 
rate. Now  he  chides  with  God,  flings  and 
tumbles  like  a  wild  bull  in  a  net,  and  still  the 
guilt  of  all  returns  upon  himself,  to  the  crush- 
ing of  him  to  pieces.  Yet  he  feeleth  his  heart 
so  hard  that  he  can  find,  as  he  thinks,  no  kind 
falling  under  any  of  his  miscarriages.  Now 
he  is  a  lump  of  confusion  in  his  own  eyes, 
whose  spirit  and  actions  are  without  order. 

Temptations  serve  Christians  as  the  shep- 
herd's dog  serveth  the  silly  sheep;  that  is, 
coming  behind  the  flock,  he  runs  upon  it, 
pulls  it  down,  worries  it,  wounds  it,  and  griev- 
ously bedabbleth  it  with  dirt  and  wet  in  the 
lowest  places  of  the  furrows  of  the  field,  and 
not  leaving  it  until  it  is  half  dead,  nor  then 
neither,  except  God  rebuke. 

Here  is  now  room  for  fears  of  being  cast 
away.  Now  I  see  I  am  lost,  says  the  sinner. 
This  is  not  coming  to  Jesus  Christ,  says  the 
sinner:  such  a  desperate,  hard,  and  wretched 
heart  as  mine  is  cannot  be  a  gracious  one, 
saith  the  sinner.  And  bid  such  an  one  be 
better,  he  says,  I  cannot,  no,  I  cannot. 

Question.  But  what  will  you  say  to  a  soul  in 
this  condition? 

Answer.  I  will  say  that  temptations  have  at- 
tended the  best  of  God's  people:  I  will  say 


COME  AND    WELCOME  TO  JESUS  CHRIST. 


G13 


chat  temptations  come  to  do  us  good;  and  I  book  of  Psalms,  and  that  of  the  Lamentations. 
will  say  also  that  there  is  a  difference  betwixt  And  remember,  further,  that  Christ  himself 
growing  worse  and  worse,  and  thy  seeing  more  wiw  tomptod  to  bliLsplu  mo,  to  worship  the 
clearly  h(»w  bad  thou  art.  !  devil,    and    to    munhr    himself,    (temptations 

There  is  a  man  of  an  ill-favoured  counte-  |  worse  than  whieh  thou  canst  hardly  be  ovei^ 
nance  who  hath  too  high  a  conceit  of  his 
beauty,  and  wunting  the  l>enetit  of  a  ghL><s,  he 
9till  stands  in  his  own  conceit;  at  l^nt  a  limner 
i."  sent  unto  him  who  draweth  his  ill-favoure<l 
face  to  the  life;  now,  looking  thereon,  he  begins 
:o  be  convinced  that  he  is  not  lialf  so  haml- 
Ronie  as  he  thought  he  wa.H.  Coming  sinner, 
thy  temjitations  are  these  painters;  they  have 
drawn  out  thy  ill-favoure«l  heart  t«>  the  life 
and  have  .set  it  before  thine  eyew,  atid  now 
thou  sei-st  how  ill-favoure<l  thou  art. 

Hezekiah  \\>\a  a  giM)d  man,  yet  when  he  lay 
sick  (for  aught  I  know)  he  had  somewhat  too 
g<KKl  an  opinion  of  his  heart;  and,  for  aught  I 
know  also,  the  Lord  might  upotj  hi;*  recovery 
leave  iiim  to  a  temptation,  that  he  might  better 
know  all  that  was  in  his  heart. 

.\husl  we  are  sinful  out  of  meiusure,  but  see 
it  not  to  the  full  until  an  hour  of  temptation 
comes.  Hut  when  it  comes,  it  doth  as  the 
painter  doth,  draw  out  our  heart  to  the  life; 
yet  the  sight  of  what  we  are  should  not  keep 
us  from  coming  to  Jesus  Christ. 

There  are  two  ways  by  which  God  lets  a  man 
into  a  sight  of  the  naughtiness  of  his  heart: 
one  is  by  the  light  of  the  word  and  Spirit  of 
God,  the  other  is  by  the  temptations  of  the 
devil.  Hut  by  the  first  we  see  our  naughti- 
ness one  way,  and  by  the  .second,  another. 
Hy  the  light  of  the  word  and  Spirit  of  God 
Uiou  hast  a  sight  of  thy  naughtines.s,  and  by 
the  light  of  the  sun  thou  hsi^t  a  sight  of  the 
■potft  and  deHlements  that  are  in  thy  house  or 
raiment;  which  light  givi-s  thee  to  sev  a  neces- 
sity of  clciinsing,  but  makrth  not  the  l>lemishes 

spread  more  abominably.  Hut  when  Satan 
V  <me)«,  when  he  tempts,  he  puts  life  and  rage 
into  our  sins,  and  turns  them,  as  it  were,  into 
«o  many  (h'vils  within  us.  Now,  like  prison- 
er*, they  attempt  to  break  through  the  prison 
of  our  bfxly:  they  will  attempt  to  get  out  a' 
our  eyes,  mouth,  ears,  any  ways,  to  the  scamhil 
of  the  go«tp«l  and  reproach  of  religion,  to  the 
darkening  of  our  evidences  and  damning  of 
our  aouUi. 

But  I  shall  say,  as  I      '  !  '    '  re,  thU  hiw  oft- 

UM  lM>en  the  lot  of  I  :.|e.       And  "nn 


will  not  suffer  '.hcc  to  bo  tempted  aitovc  wha* 
thou    nrt     'b!..   '     s....    it...    »u,-.L     ..f     F-.J.     i».. 


taken  with.)  Hut  he  was  hinleM,  that  is  true. 
And  he  is  thy  Saviour,  and  that  is  as  true- 
Yea,  it  is  as  true  also  that  by  his  Uing  lempttd 
he  became  the  con(|ueror  of  the  tempter  and  « 
BUccourer  of  tlumo  that  are  tempted. 

Quf.itiitn.  Hut  what  should  Ix;  the  reason 
that  .some  that  are  coming  to  (.'hrisl  should  be 
so  lamentably  ciusl  down  and  buffcle<l  with 
temptations? 

A>t»irrr.  It  may  be  for  several  caust  < 

L  Some  that  are  coming  to  Christ  cannot  Ik* 
persuaded  until  the  temptation  comes  that 
they  are  so  vile  ilh  the  Scripture  Miith  ih«y 
are.  True,  they  see  so  much  of  their  wretch- 
edness as  to  drive  them  to  Christ,  but  there 
is  an  over  and  above  of  wickedneioi  whirb 
they  see  not.  Peter  little  thought  that  he  htwi 
had  cupiing,  and  swearing,  and  lying,  and  an 
inclination  in  his  heart  to  deny  his  .Master, 
before  the  temptation  eame,  but  when  that  in- 
deed came  upon  him,  then  he  found  it  thnrc 
to  his  sorrow. 

2.  Some  that  are  coming  to  Jesua  Christ  are 
too  much  affected  with  their  own  graces,  aiid 
loo  little  taken  with  Christ's  pers4»n  ;  wbere- 
fore  God,  to  take  them  off  from  doting  on  their 
own  jewels,  and  that  tiny  ini;;lit  l<M)k  more  to 
the  person,  umlertaking,  and  nterits  of  his  tvm, 
plunges  them  into  the  ditch  by  temptations. 
And  this  I  take  to  Itc  the  meaning  of  Jub. 
"If  I  wjush  me,"  saith  he,  "with  snow-water, 
and  make  myself  never  so  clean,  yet  wilt  thou 
plunge  me  in  the  ditch,  and  mine  own  clothe* 
shall  abhor  me."  Job  bail  In-en  a  little  loo 
much  tampering  with  his  own  gructm,  and  set- 
ting his  exeellencies  a  little  too  high.  Hut  by 
that  the  temptations  «.■••■  .  f..l..l  v. .11  find  hiiu 
better  taught. 

Yea,  Ct«Kl  doth  ofttin»es,  iv.  n  i.r  mis  thing, 
ns  it  were,  take  our  graces  fnmi  un,  and  iu 
■  almost  tpiite  to  ounn-lvi^  and  to  the 
,  that  wc  may  learn  not  to  love  (he 
picture  nu»re  than  the  person  of  hi*  ."^m.  Se* 
how  he  dealt  with  them  in  '!>•  I'.'"  1  I*/,  li.l 
and  the  2d  of  llosea. 

"    !"     '       1  thitu  baj«t   !>.■.  II  t'l'..',  ;4iu  11 

III  bnither,  t4>  eon<l<'iiiii  tli\  Ir-'thcr, 

a   |x>or  tempttnl    p  .10 

wn  tla*  pride  of  t!  :he 

|o<»se  uimn  th-  •  •  •"■• 

..ir  w*i-ik      •   1  '''rf 


314 


BUN  VAN'S  COMPLETE   WORKS. 
and   an   haughty  spirit  before 


destruction 
fall." 

4.  It  may  be  thou  hast  dealt  a  little  too 
roughlv  will)  those  that  God  hath  this  way 
wounded,  not  considering  thyself  lest  thou  also 
be  tempted ;  and  therefore  God  hath  suffered 
it  to  come  unto  thee. 

5.  It  m:iy  be  thou  wast  given  to  slumber  and 
dlccf,  and  therefore  these  temptations  were 
gent  to  awake  thee.  You  know  that  Peter's 
femjitation  came  upon  him  after  his  .sleeping; 
then,  instead  of  watching  and  praying,  then 
he  denied,  and  denied,  and  denied  his  Master. 

6.  It  may  be  thou  hast  presumed  too  far  and 
stood  too  much  in  thine  own  strength,  and 
therefore  is  a  time  of  temptation  come  upon 
thee.  This  was  also  one  cause  why  it  came 
upon  Peter:  "Though  all  men  forsake  thee, 
yet  will  not  I."  Ah!  that  is  the  way  to  be 
tcm])ted  indeed! 

7.  It  may  be  God  intends  to  make  thee  wise 
to  speak  a  word  in  season  to  others  that  are 
aOlicted,  and  therefore  he  sufFereth  thee  to  be 
tempted.  Christ  was  tempted  that  be  might 
be  able  to  succour  them  that  are  tempted. 

8.  It  may  be  Satan  hath  dared  God  to  suffer 
him  to  tempt  thee,  promising  himself  that  if 
he  will  but  let  him  do  it  thou  wilt  curse  him  to 
his  face.  Thus  he  obtained  leave  against  Job; 
wherefore  take  heed,  tempted  soul,  lest  thou 
provost  the  devil's  saying  true. 

9.  It  may  be  thy  graces  must  be  tried  in  the 
fire,  that  that  rust  that  cleaveth  to  them  may 
be  taken  away,  and  themselves  proved,  both 
before  angels  and  devils,  to  be  far  better  than 
the  gold  that  perisheth  ;  it  may  be  also  that  thy 
graces  are  to  receive  special  praises,  and  hon- 
our, and  glory  at  the  coming  of  the  Lord  Je- 
sus (to  judgment)  for  all  the  exploits  that  thou 
Ijast  acted  by  them  against  hell  and  its  infer- 
nal crow  in  the  day  of  thy  temptation. 

10.  It  may  be  God  would  have  others  learn 
by  thy  sighs,  groans,  and  complaints  under 
temptatir)ns  to  beware  of  those  sins  for  the 
sake  of  which  thou  art  at  present  delivered  to 
the  tormentors. 

Irtut  to  conclude  this:  put  the  worst  to  the 
worst,  (and  then  things  will  be  bad  enough;) 
.«uppo.se  that  thou  art  to  this  day  without  the 
grace  of  Goil,  yot  thou  art  but  a  miserable 
creature,  a  sinner  that  has  need  of  a  blessed 
Saviour;  and  the  text  presents  thee  with  One 
M  good  and  kind  as  heart  can  wish,  who 
also  for  thy  encouragement  saith,  "and  him 
that  conieth  to  me  I  will  in  nowise  cast 
out." 


To  come  therefore  to  a  word  of  application. 

Is  it  so  that  they  that  are  coming  to  Jesua 
Christ  are  ofttimes  heartily  afraid  that  Jesus 
Christ  will  not  receive  them?  Then  this 
teacheth  us  these  things  : 

1.  That  f;iith  and  doubting  may  at  the  same 
time  have  their  residence  in  the  same  soul. 
"  O  thou  of  little  faith !  wherefore  didst  thou 
doubt?"  He  saith  not,  O  thou  of  no  faith ! 
but  O  thou  of  little  faith !  because  he  had  a 
little  faith  in  the  midst  of  his  many  duubts. 
The  same  is  true  even  of  many  that  are  com- 
ing to  Jesus  Christ :  they  come,  and  fear  they 
come  not,  and  doubt  they  come  not.  When 
they  look  upon  the  promise  or  a  word  of  en- 
couragement by  faith,  then  they  come  ;  when 
they  look  upon  themselves  or  the  difficulties 
that  lie  before  thera,  then  they  doubt.  Bid 
me  come,  said  Peter ;  Come,  said  Christ.  So 
he  went  out  of  the  ship  to  go  to  Jesus,  but 
his  hap  was  to  go  to  him  upon  the  water; 
there  was  the  trial.  So  it  was  with  the  poor 
desiring  soul.  Bid  me  come,  says  the  sinner  ; 
Come,  says  Christ,  and  I  will  in  nowise  cast 
thee  out.  So  he  comes,  but  his  hap  is  to  come 
upon  the  water,  upon  drowning  difficulties  ;  if 
therefore  the  wind  of  temptation  blows,  the 
waves  of  doubts  and  fears  will  presently  arise, 
and  this  coming  sinner  will  begin  to  sink  if  he 
has  but  little  faith. 

But  you  shall  find  here  in  Peter's  little  faith 
a  twofold  act — to  wit,  coming  and  crying. 
Little  faith  cannot  come  all  the  way  without 
crying.  So  long  as  its  holy  boldness  lasts,  so 
long  it  can  come  Avith  peace,  but  when  it  is  so 
it  can  come  no  farther,  it  will  go  the  rest  of  the 
way  with  crying.  Peter  went  as  far  as  his  little 
faith  would  carry  him :  he  also  cried  as  far  as 
his  little  faith  would  help,  "  Lord,  save  me,  I 
l')eri3li !"  And  so,  with  coming  and  crying,  he 
was  kept  from  sinkijig,  though  he  had  but  a  lit- 
tle faith.  "  Jesus  stretched  forth  his  hand,  and 
caught  him,  and  said  unto  him,  O  thou  of  little 
faith!  wherefore  didst  thou  doubt?" 

2.  Is  it  so  that  they  that  are  coming  to  Jesus 
Christ  are  ofttimes  heartily  afraid  that  Jesus 
Christ  will  not  receive  them  ?  Then  this  shows 
us  a  reason  of  that  dejection  and  those  castings 
down  that  very  often  we  perceive  to  be  in  them 
that  are  coming  to  Jesus  Christ.  Why,  it  is 
because  they  are  afraid  that  Jesus  Christ  will 
not  receive  them.  The  poor  world,  they  mock 
us  because  we  are  a  dejected  people — I  mean, 
because  we  are  sometimes  so — but  they  do 
not  know  the  cause  of  our  dejection.  Could  we 
be  persuaded,  even  then  when  we  are  dejected. 


COME  AND    WELCOME  TO  JESUS  CHHIsT. 


G15 


that  Josus  Christ  would  indeed  receive  us,  it 
would  make  us  Hy  over  their  heads,  and  would 
put  iimre  }j;ladness  into  our  hearts  than  in  the 
time  in  which  their  corn,  wine,  and  oil  in- 
creo-Sfs.   IN.  iv. 


which  ia  feeble  and  weak  he  turneii  ;u>ide,  but 
let  it  rather  be  healed. 

III.  I  come  now  to  the  next  ol>j*ervation, 
and  shall  speak  a  little  to  that  to  wit,  that 
Je^ujt  Christ  would  not  have  them  that  in  Inith 


3.  Is  it  »o  that  they  that  are  coming  to  Jesus  i  are  coming  to  him  once  think  that  he  will  cautt 


Christ  are  ofltime^  heartily  afraid  that  he  will 
not  receive  them?  Then  thin  shows  that  they 
that  arv  lotning  to  Jtsus  Christ  are  an  awaken- 
ed, hcn^iiilr,  considering  people,  for  fear  eometh 
from  sense  and  consideration  of  things.  Tiny 
aresensihlt  (»f  sin,  sensible  of  the  curse  tlue 
thereto;  they  are  also  sensible  of  the  glorious 
majesty  of  (ii>d,  and  of  what  a  bU's.scd,  bk-ssed 
thing  it  U  to  be  receive*!  of  Jesun  Christ.  The 
glory  of  heaven  and  the  evil  of  win,  these 
things  they  consider  and  are  sensible  of. 
"When  I  ri'mcnd)er  I  am  afraid:  when  I  con- 
sider I  ant  afraid." 

These  things  dash  their  spirits,  being  awake 
and  sensible.  Were  they  dead,  like  other 
men,  they  would  not  be  afllicted  with  fear  a» 
they  are;  for  dead  men  fear  ntit,  feel  not,  care 
nut,  but  the  living  and  sensible  man,  he  it  is 
that  is  ot'ttimes  heartily  afraid  that  Jesus  Christ 
will  not  receive  him.  I  .say,  the  dead  and 
scnselc-^j  are  not  distre,s.«»ed:  they  presume, 
they  are  groundles.sly  confident.  Who  so  bold 
a;)  blind  Bayiini?     Thexe  indeed  should  fear 


V  are  not  coming  to 

I,  the  fire,  the  pit, 

<1  that  are 

- :     " How 

neglect  so  great  sulva- 

,t  w,  ri...  ,,(  iliiiigH,  and 


and  I>e  afrsiid  b> 
Je^us   ( 'hri«t.      < 

tili-  w 

prcpiu 

shall  we  i'sca|>c  if  we 
tion?"  Hut  th.v  u  . 
cannot  fear. 

Is  it  so  t!.   '  '       - 

iirist  are  ' 
not  receive  llu  io.'      linn 
Christians  to  pity  ond  pra 
You   know  the  heart  of  a  stranger,  lor  vou 
yourselves  were  strangers  in  the  land  of  l*Ig}'pt. 
You  know  the  fears,  the  doubts,  the  terrors  that 
take  hold  on  them,  for  t!         ' 
I'.ok  hold  on  y..n.     Wh.-r 
for  them,  • 
iciiilt  hath 

f  G>d  hath  overtaken  them;    |m  . 

ure  within  thesight  of  hell-fire,  and  i 

goine  thither  is  burning  hot  within  their  hrarts. 


i  druMit 
it   of   th» 
1   up  tiie  path  for  tiiem,  take  tif 
.......  ulucks   out   of    the    *  (^     '■ -'    th^l 


them  out. 

The  text  is  full  of  this.  "Antl  him  that 
conieth  to  me  I  will  in  nowise  «-ast  nut."  Now 
if  he  saith,  I  will  not,  he  wnuld  not  have  ua 
think  he  will. 

This  is  yet  farther  nuinifitit  by  thra«  con- 
sideratioii.s : 

1.  Christ  Jesus  diil  forbid  even  them  that  aa 
yet  were  not  coming  to  him  once  to  think  him 
such  an  one.  "  I)o  not  think,"  said  he,  "that 
I  will  accuse  you  to  the  Father." 

These,  as  I  saicl,  w< f  ^\>rv 

not  coining  to  him,  fill  ittle 

before.  And  ye  will  not  come  to  me;  for  the 
respect  they  had  to  the  honour  of  men  kept 
them  back.  Yet,  I  say,  Jesus  Christ  gives 
them  to  understand  that  though  he  might 
justly  reject  them,  yet  he  would  not.  but  bids 
them  not  once  to  think  that  In 
them  to  the  Father.  Now,  not  i 
Christ)  is  to  plead  for,  for  Chri-*!  in  tliese 
things  staniLt  not  neuter  between  the  Father 
and  sinners.  So,  then,  if  Jesus  Christ  would 
not  have  them  think  that  yet  will  not  come  to 
him  that  he  will  nceu.se  them,  then  he  would 
not  that  they  should  t!  <  are 

coming  to  him:  "  An-!  ■  me 

1  will  in  nowi.se  cast  (tut." 

2.  When  the  woman  taken  in  uiluller\'  (even 
in  the  very  act)  was  brought  before  Jcsua 
Christ,  he  so  carrietl  it  lH)th  by  words  and  ac- 
tioiiH  that  he  evidently   enouirh  made  it  matii- 

Mich 

.Iit4l 

the  world. 

Wherefore,  when  they  liatl  set  her  before 
him,  and  had  laid  to  her  charge  the  heinous 
fact,  he  sto<i|ted  down  and  with  his  flnger 
wrote  UfNtn   the  gniiind  u.h  thou;;h   he  heard 


contim. 


..     Aiul 
.   nt  to  r.  • 

thee;  , 

V..r 


nil 


frum 


>rr(d  the  fiiet.  but 


616 


BUNTAN'S  COMPLETE  WORKS. 


he  would  not  condemn  the  woman  for  the  sin, 
because  that  was  not  his  office.  "  He  was  not 
Bent  into  the  world  to  condemn  the  world, 
but  that  the  world  through  him  might  be 
saved."  Now  if  Christ,  though  urged  to  it, 
would  not  condemn  the  guilty  woman,  though 
she  w;is  far  at  present  from  coming  to  him,  he 
would  n<jt  that  they  should  once  think  that  he 
will  cast  them  out  that  in  truth  are  coming  to 
him:  "And  him  that  cometh  to  me  I  will  in 
nowise  cast  out." 

3.  Christ  plainly  bids  the  turning  sinner 
come  and  forbids  him  to  entertain  any  such 
thoughts  as  that  he  will  cast  him  out.  "  Let 
the  wicked  forsake  his  way,  and  the  unright- 
eous man  his  thoughts,  and  let  him  turn  unto 
the  Lord,  and  he  will  have  mercy  upon  him, 
and  to  our  God,  for  he  will  abundantly 
pardon." 

The  Lord,  by  bidding  the  unrighteous  for- 
sake his  thoughts,  doth  in  special  forbid,  as  I 
have  said — viz.,  those  thoughts  that  hinder  the 
coming  man  in  his  progress  to  Jesus  Christ — 
his  unbelieving  thoughts. 

Therefore  he  bids  them  not  only  forsake  his 
ways,  but  his  thoughts;  "Let  the  sinner  for- 
eake  his  ways,  and  the  unrighteous  man 
his  thoughts."  It  is  not  enough  to  forsake 
one  if  thou  wilt  come  to  Jesus  Christ,  because 
the  other  will  keep  thee  from  him.  Sup- 
pose a  man  forsake  his  wicked  ways,  his  de- 
bauched and  filthy  life,  yet  if  these  thoughts 
that  Jesus  Christ  will  not  receive  him  be  en- 
tertained and  nourished  in  his  heart,  these 
thoughts  will  keep  him  from  coming  to  Jesus 
Christ. 

Sinner,  coming  sinner,  art  thou  for  coming 
to  Jesus  Christ?  Yes,  says  the  sinner.  For- 
sake thy  wicked  ways  then.  So  I  do,  says  the 
sinner.  Why  comest  thou  then  so  slowly? 
liecause  I  am  hindered.  What  hinders?  Has 
God  forbidden  thee  ?  No.  Art  thou  not  will- 
ing to  come  fiister?  Yes,  yet  I  cannot.  Well, 
prithee  be  plain  with  me,  and  tell  me  the 
reason  and  ground  of  thy  discouragement. 
Why,  says  tlie  sinner,  though  God  forbids  me 
not,  and  though  I  am  willing  to  come  foster, 
yet  there  naturally  ariseth  this  and  that  and 
the  other  thought  in  my  heart,  that  hinders 
my  speed  to  Jesus  Christ.  Sometimes  I  think 
I  am  not  chosen  ;  sometimes  I  think  I  am  not 
called  ;  sometimes  I  think  I  am  come  too  late; 
and  sometimes  I  think  I  know  not  what  it  is 
to  come.  Also  one  while  I  think  I  have  no 
grace;  and  then,  again,  that  I  cannot  pray; 
»nd  then,  again,  I  think  I  am  a  very  hypo- 


crite. And  these  things  keep  me  from  coming 
to  Jesus  Christ. 

Look  ye  now,  did  I  not  tell  you  so?  There 
are  thoughts  yet  remaining  in  the  heart,  even 
of  those  who  have  forsaken  their  wicked  ways  ; 
and  with  those  thoughts  they  are  more  plagued 
than  with  any  thing  else,  because  they  hinder 
their  coming  to  Jesus  Christ,  for  the  sin  of 
unbelief  (which  is  the  original  of  all  tlese 
thoughts)  is  that  which  besets  a  coming  sinner 
more  easily  than  do  his  ways. 

But  now,  since  Jesus  Christ  commands  thee 
to  forsake  these  thoughts,  forsake  thr.m, 
coming  sinner;  and  if  thou  forsake  them  not, 
thou  transgressest  the  commands  of  Christ, 
and  abidest  thine  own  tormentor,  and  keep- 
est  thyself  from  establishment  in  grace.  "  If 
ye  will  not  believe,  ye  shall  not  be  estab- 
lished." 

Thus  you  see  how  Jesus  Christ  setteth  him- 
self against  such  thoughts  that  any  way  dis- 
courage the  coming  sinner,  ajid  thereby  truly 
vindicates  the  doctrine  we  have  in  hand — 
to  wit,  that  Jesus  Christ  would  not  have 
them  that  in  truth  are  coming  to  him  once 
think  that  he  will  cast  them  out.  "  And  him 
that  cometh  to  me  I  will  in  nowise  cast  out." 

I  come  now  to  the  reasons  of  the  obser- 
vation : 

1.  If  Jesus  Christ  should  allow  thee  once  to 
think  that  he  will  cast  thee  out,  he  must  allow 
thee  to  think  that  he  will  falsify  his  word,  for 
he  hath  saicT,  "  I  will  in  nowise  cast  out."  But 
Christ  would  not  that  thou  shouldst  count 
him  as  one  that  will  falsify  his  word,  for  he 
saith  of  himself,  "  I  am  the  truth ;"  therefore 
he  would  not  that  any  that  in  truth  are  coming 
to  him  should  once  think  that  he  will  cast 
them  out. 

2.  If  Jesus  Christ  should  allow  the  sinner 
that  in  truth  is  coming  to  him  once  to  think 
that  he  will  cast  them  out,  then  he  must 
allow,  and  so  countenance,  the  first  appear- 
ance of  unbelief;  the  which  he  countetli  his 
greatest  enemy,  and  against  which  he  lias  bent 
even  his  holy  Gospel.  Therefore  Jesus  Christ 
would  not  that  they  that  in  truth  are  coming 
to  liim  should  once  think  that  he  will  cast 
them  out. 

3.  If  Jesus  Christ  should  allow  the  coming 
sinner  once  to  think  that  he  will  cast  him  out, 
then  he  must  allow  him  to  make  a  question 
whether  he  is  willing  to  receive  his  Father's 
gift,  for  the  coming  sinner  is  his  Father's 
gift;  as  also  says  the  text;  but  he  testifieth, 
"  All  that  the  Father  giveth  him  shall  come 


COME  AND    WELCOME   TO  JESUs\BrUST. 


617 


to  him ;  and  him  that  coiueth  he  will  in  no- 
wise cast  out."  Therefore  Jesus  Christ  wouM 
not  have  him  that  in  truth  is  coming  to  him 
once  to  think  that  ho  will  cast  him  out. 

4.  If  Jesus  Christ  shoulil  aUow  them  once  to 
tliink  that  iiuleed  are  coming  to  him  that  he 
will  oust  them  out,  he  must  allow  them  to 
tliiiik  that  he  will  despise  and  reject  the 
drawing  of  his  Father  ;  for  no  man  can  come 
to  him  but  whom  the  Father  draweth.  But  it 
would  be  high  blasphemy  and  damnable  wick- 
edness once  to  imagine  thus.  Therefore,  Jesus 
Christ  would  not  have  him  that  cometh  once 
think  that  he  will  cast  him  out. 

.')  If  Jesus  Christ  should  allow  those  that 
indeed  are  coming  to  him  once  to  think  that 
he  will  CADt  them  out,  he  must  allow  them  to 
lliink  that  he  will  be  unfaithful  to  the  trust 
and  charge  that  his  Father  hath  committed  to 
him;  which  is  to  .save  and  not  to  lo.se  any 
thing  of  that  which  he  hath  given  unto  him 
to  save.  Hut  the  Father  hath  given  him 
a  charge  to  save  the  coming  sinner;  therefore 
it  cannot  be  that  he  should  allow  that  such 
an  one  should  once  think  that  he  will  cast 
him  out. 

(5.  if  Jesus  Christ  should  allow  that  they 
should  once  think  that  are  coming  to  him  that 
he  will  cast  them  out,  then  he  must  allow 
them  to  think  that  he  will  be  unfaithful  to 
his  otlicc  of  priesthood;  for  as  by  the  first 
part  of  it  he  paid  price  for  and  ransomed 
souls,  »o  by  the  second  part  thereof  he  con- 
tinually maketh  interei>:^-<iion  to  (Jod  for  them 
that  come.  Hut  he  cannot  allow  us  to  ques- 
tion his  faithful  execution  of  his  prii>stho(Ml, 
therefore  he  cannot  allow  us  once  to  think 
tiiat  the  coming  sinner  shall  bo  oust  out. 

7.  If  Jesus  Christ  should  allow  us  once  to 
think  that  the  coming  sinner  shall  be  cast  out, 
then  he  must  allow  uh  to  i|uestion  his  will,  or 
power,  or  merit  to  .sjive.  Hut  he  cannot  allow 
us  once  to  question  any  of  these;  therefore  not 
once  to  think  that  the  coming  sinner  shall  be 
cost  out. 

[1.)  He  cannot  allow  us  to  qu<^4tion  his  will, 
for  he  iuiitli  in  the  text,  "  I  will  in  nowise  cast 
out." 

I'J.)  He  cannot  allow  us  to  (|uestion  his 
power,  for  the  Uoly  GlioHt  saith  ho  'A  able  to 
«ave  to  the  uttermost  them  that  come. 

(3.)  Ho  cannot  allow  ut  to  question  his 
merit,  for  the  blo^xl  of  Chri-i  ;    the 

comer  from  all  i«in  ;  tliert-fore  h'  I'.low 

that  h*'  that  is  coming  to  him  should  once 
think  tiiiit  iw  will  ca.tt  tli'-m  oiiL. 


8.  If  JesuH  Christ  woulj  a\KmjJi*'icoming 
sinner  onco  to  think  that  ho  will  east  him  out, 
he  must  allow  him  to  give  the  lie  to  the  man- 
ifest testimony  of  the  Father,  .S»n.  and  Spirit; 
yea,  to  the  whole  (.Sospel  contained  in  Mohch, 
the  Prophets,  the  book  of  Hsahns.  and  that 
commonly  called  the  New  Testament.  Hut  h« 
cannot  allow  of  thiti;  therefore  not  that  the 
coming  sinner  shouiii  once  think  ho  will  uut 
him  out. 

1).  La-Htly,  if  Jexus  Christ  should  allow  him 
that  is  coming  to  him  once  to  think  that  he 
will  east  him  out,  he  nuHt  allow  him  to  ques- 
tion his  Father's  oath,  which  he  in  truth  and 
righteousin>.<  hath  taken,  that  they  might  have 
a  strong  consolation  who  have  fhd  for  refuge 
to  Jesus  Christ.  But  ho  cannot  allow  this; 
therefore  he  cann(»t  allow  that  tlie  c«»ming  sin- 
ner should  once  think  that  he  will  east  hinnmU 

I  come  now  to  make  some  general  u.hc  and 
application  of  the  wh>le,  and  so  to  draw 
towards  a  conclusion : 

I.  The  first  use,  a  use  of  information  ;  and  it 
informeth  ua  that  men  by  nature  are  far  off 
from  Christ. 

Let  me  a  little  improve  this  use  by  speaking 
to  these  three  (|Uestioiis: 

1.  Where  is  he  that  is  not  coming  to  Je»ua 
Christ? 

2.  What  is  he  that  is  coming  to  Jesiu 
Christ? 

8,  Whither  is  he  to  go  that  cometh  not  to 
Jesus  Christ? 

First.  Where  is  he? 

AiiJtwer.  1.  He  is  far  from  God,  he  is  without 
him,  even  alienated  from  him,  both  in  his  un- 
derstanding, will,  allections,  and  conscience. 

2.  He  is  far  from  Jesus  Christ,  who  is  the 
only  deliverer  of  men  from  hell-fire. 

3.  He  is  far  from  the  work  of  the  Holy 
Ghost,  the  work  of  regeneration  and  a  second 
creation,  without  which  no  man  shall  "ev  the 
kingdom  of  heaven. 

4.  He  is  far  from  being  rightooiu  —  that 
righteousness  that  should  make  him  accept- 
able in  GfKl's  sight. 

T).  He  is  under  the  power  and  dominion  of 
sin  ;  sin  reigneth  in  and  over  him;  it  dwilleth 
in  ever)'  faculty  of  his  s<iul  and  memU'r  of  hia 
body,  iw)  that  from  head  to  foot  there  is  oo 
place  clean. 

6.  Ho  is  in  the  pcst-houso  with  Uixiah.  and 

cxcluil'  i  '   '  '■'*. 

7.  Hi  in 

tlic  gzdl  of  bittcrneiiH  and  lu   iho  buuJ  uf  in* 

i'luity." 


618 


BUNYAN'S  COMPLETE  WORKS. 


8.  He  is  in  sin,  in  the  flesh,  in  death,  in  the 
snare  of  the  devil,  and  is  taken  captive  by  him 
at  his  will. 

9.  Hf  is  under  the  curse  of  the  law,  and  the 
devil."  dwell  in  him  and  have  the  mastery  of 
him. 

10.  He  is  in  darkness,  and  walketh  in  dark- 
ness, and  knows  not  whither  he  goes,  for  dark- 
ness lias  blinded  his  eyes. 

11.  He  is  in  the  broad  way  that  leadeth  to 
destruction,  and,  holding  on,  he  will  assuredly 
go  in  at  the  broad  gate,  and  so  go  down  the 
stairs  to  hell. 

Secondly.  What  is  he  that  cometh  not  to 
Jesu.r.  Christ? 

1.  He  is  counted  one  of  God's  enemies. 

2.  He  is  a  child  of  the  devil  and  of  hell ;  for 
the  devil  begat  him  as  to  his  sinful  nature,  and 
hell  must  swallow  him  at  last,  because  he  com- 
eth n./t  to  Jesus  Christ. 

3.  He  is  a  child  of  wrath,  an  heir  of  it;  it  is 
his  portion,  and  God  will  repay  it  him  to  his 
face. 

4.  Ho  is  a  self-murderer ;  he  wrongeth  his 
own  soul,  and  is  one  that  loveth  death. 

5.  He  is  a  companion  for  devils  and  damned 
men. 

Thirdly.  Where  is  he  like  to  go  that  cometh 
not  to  Jesus  Christ? 

1.  He  that  cometh  not  to  him  is  like  to  go 
farther  from  him,  for  every  sin  is  a  step  farther 
from  Je-sus  Christ. 

2.  As  he  is  in  darkness,  so  he  is  like  to  go 
on  in  it ;  for  Christ  is  the  Light  of  the  world, 
and  he  that  comes  not  to  him  walketh  in  dark- 
ness. 

3.  He  is  like  to  be  removed  at  last  as  far 
from  God  and  Christ,  and  heaven,  and  all  fe- 
licity as  an  infinite  God  can  remove  him. 

But,  secondly.  This  doctrine  of  coming  to 
Christ  informeth  us  w^here  poor  destitute  sin- 
ners may  find  life  for  their  souls,  and  that  is  in 
Christ.  This  life  is  in  his  Son-;  he  that  hath 
the  Son  iiath  life.  And  again,  "  Whoso  find- 
eth  me  liadeth  life,  and  shall  obtain  favour  of 
the  Lord." 

Now,  for  further  enlargement,  I  will  also 
here  propound  three  more  questions: 

1.  What  life  is  iu  Christ? 

2.  Who  may  have  it? 

3.  Upon  what  terms? 

First.  What  life  is  in  Jesus  Christ? 

1.  There  is  justifying  life  iu  Christ.  Man 
oy  sin  is  dead  in  law,  and  Christ  only  can  de- 
liver him  by  his  righteousness  and  blood  from 
this  death  into  a  state  of  life ;  "  For  God  sent 


his  Son  into  the  world,  that  we  might  live 
through  him ;"  that  is,  through  the  righteous- 
ness which  he  should  accomplish  and  the 
death  that  he  should  die. 

2.  There  is  eternal  life  in  Christ — life  that 
is  endless,  life  for  ever  and  for  ever.  "He 
hath  given  us  eternal  life,  and  this  life  is  in 
his  Son." 

Now,  justification  and  eternal  salvation 
being  both  in  Christ,  and  nowhere  else  to  be 
had  for  men,  who  would  not  come  to  Jesus 
Christ? 

Secondly.  Who  may  have  this  life  ? 

I  answer,  poor,  helpless,  miserable  sinners. 
Particularly — 

1.  Such  as  are  willing  to  have  it:  "Wlioso- 
ever  w-ill,  let  him  take  of  the  water  of  life." 

2.  He  that  thirsteth  for  it :  "I  will  give  him 
that  is  athirst  of  the  fountain  of  the  water  of 
life." 

3.  He  that  is  weary  of  his  sins :  "  This  is  the 
rest  whereby  you  may  cause  the  weary  to  rest, 
and  this  is  the  refreshing." 

4.  He  that  is  poor  and  needy:  "He  shall 
spare  the  poor  and  needy,  and  shall  save  the 
souls  of  the  needy." 

5.  He  that  foUoweth  after  him,  crieth  for 
life :  "  He  that  follows  me  shall  not  walk  in 
darkness,  but  shall  have  the  light  of  life." 

Thirdly.  Upon  what  terms  may  he  have 
this  life?" 

Answer.  Freely.  Sinner,  dost  thou  hear? 
Thou  mayest  have  it  freely.  Let  him  take  of 
the  water  of  life  freely.  I  will  give  him  of  the 
fountain  of  the  water  of  life  freely ;  "  And 
when  they  had  nothing  to  pay,  he  freely  for- 
gave them  both." 

Freely,  without  money  or  without  price. 
"  Ho !  every  one  that  thirsteth,  come  ye  to  the 
waters  ;  and  he  that  hath  no  money,  come,  buy 
and  eat :  yea,  come,  buy  wine  and  milk,  with- 
out money  and  without  price." 

Sinner,  art  thou  thirsty?  art  thou  weary? 
art  thou  willing?  Come,  then,  and  regard  not 
your  stuff,  for  all  the  good  that  is  in  Christ  is 
offered  to  the  coming  sinner  without  money 
and  without  price.  He  has  life  to  give  away  to 
such  as  want  it  and  that  have  not  a  penny  to 
purchase  it ;  and  he  will  give  it  freely.  Oh, 
what  a  blessed  condition  is  the  coming  sin- 
ner in ! 

But,  thirdly.  This  doctrine  of  coming  to 
Jesus  Christ  for  life  informeth  us  that  it  is  to 
be  had  now'here  else.  Might  it  be  had  any- 
where else,  the  text  and  Him  that  sj)oke  it 
would  be  but  little  set  by ;  for  what  great  mat- 


COME  AND    WELCOME   TO  JESUS  CJJKJST. 


619 


tcr  is  thoro  in  "I  will  in  nowiae  cast  out"  if 
anotlicr  uUhhI  by  that  would  receive  them? 
lUit  here  appears  the  glory  of  Christ,  that  none 
but  he  can  nave.  And  here  appear>i  his  love, 
that  thou<^'h  none  can  save  but  he,  yet  he  is 
not  coy  in  savint;.  "  Ihit  him  that  cometh  to 
ine,"  Huith  he,  '*  1  will  in  nowise  oust  out." 

That  none  cjin  save  but  Jcaua  Christ  is  cvi- 
d.'nt  fri>ni  Aet«iv.  12:  "  Neither  is  there  sal- 
vuticn  in  any  other;  and  he  hath  given  us 
eternal  life,  and  this  life  is  in  his  Son."  If 
life  could  have  been  ha«l  anywhere  else,  it 
should  have  been  in  the  law ;  but  it  is  not  in 
the  law,  for  by  the  deeds  of  the  law  no  man 
livinj?  shall  bo  justified — then  no  life. 

'I'  .•   life  is  nowhere  to  be  had  but  in 

But   why  would   Gml  so  order  it 
-iiould  be  had  nowhere  else  but  in 
Jesus  Christ? 

Anncfr.  There  is  reason  I'l-  ii   nti.l  tl  at  1i  .th 

with  respect  to  Gotl  and  i; 

First,  with  respect  to  Cinu. 

1.  That  it  mijrht  be  in  a  way  of  justice  as 

well  ns  nu-rcy :  and  in  a  way  of  justice  it  could 

not  have  been   if  it  had  not  beon  by  Christ, 

because  he,  and  he  only,  was  able  to  answer 

the  demund  of  the  law,  and  give  for  sin  what 

the  justice  thereof  re«juired.     All  angels  had 

'  'uxl  down  to  hell  for  ever  had  that 

.  laid  upon  them  for  our  sins  which 

.\.w  i.tid  UjH>n   Jexus  Christ;  but  it  was   laid 

ipon  him,  and  he  bare  it  and  answered  the 

■onalty,  and  retleemcil  hia  people  from  under 

t,  with  that  satisfaction  to  divine  justice  that 

•  iod   himself  doth   now  proclaim   that  ho  is 

'  il  and  jii-'  ivc  us  if  by  faith  we 

-.  .Mitiir"  f      .  id  tru-st  to  what  he 

ii.i-  •: 

J.I  1)6  by  Jestis  Christ,  that  God 

night  be  adored  and  magnified  for  finding  out 

;his  way.     Thin  Ls  the  Lord's  doings,  that  in 

all' things  he  might  be  glorified  through  Jcmus 

n.i;-'       i.    i. 

:;    i  '.y  .Tf«^ii«  Diri-t,  thnt  Hf»»  mipht 

W  a:   ■ 
llie   I        . 
heart,  and  for  them  that  others  care  not  for. 

4.  Life  must  be  in  Christ,  to  cut  '"^'       '  • 
from  the  li|ks  of  men.     This  also  i 
I-  1. 

,  life  must  bo  in  Jesua  Christ  with 
r.-;  ••  '.  '■•  us. 

1.  1  :i.u  we  might  have  it  u|M>n  thr>  eusic^tl 
t.  rtn-^ — to  wit,  fr«?ly,  m  a  gift,  nt»t  as  w;ij;i-^. 
Was  it  io  hb  Moscm's  hand  wo  •hould  hardly 


conie  at  it.  Was  it  in  the  people's  band  we 
should  pay  soundly  for  it.  But,  thanks  be  to 
(t<Kl!  it  is  in  Christ,  laid  up  in  him,  and  by 
him  to  be  communicated  t  .pon  i-a>y 

terms,  even  to  receiving,  .  _  .  and  em- 
bracing with  thanksgiving,  as  tbe  bcriptures 
jdainly  declare. 

2.  Life  is  in  Christ  for  us,  that  it  might  not 
be  upon  BO  brittle  a  founduliofi  as  indcitl  it 
wf>uld  had  it  been  anywhere  else.  The  law 
itself  is  weak  bccausu  of  us  as  to  tliin;  but 
Christ  is  a  trieil  stone,  a  sure  foundation,  one 
that,  will  not  fail  to  bear  thy  burden  and  to 
receive  thy  soul,  coming  sinner. 

3.  Life  is  in  Christ,  that  it  might  Im>  sure  to 
all  the  si'cd.  Alas!  the  best  of  us,  was  life  left 
in  our  hands,  to  be  sure  we  should  loifcit  it 
over,  ami  over,  and  over;  or,  was  it  in  any 
other  hand,  we  should,  by  our  often  backslifi* 
ings,  HO  oilend  him  that  at  hist  he  would  shut 
up  his  bowels  in  everlasting  displeasure  against 
U.S.  But  now  it  is  in  Chri.st;  it  is  with  one 
that  can  pity,  pray  for,  pardon,  yea,  multiply 
pardons ;  it  is  with  one  that  can  have  compas- 
sion upon  us  when  we  are  out  of  the  way,  with 
one  that  hath  a  heart  to  fetch  us  again  when 
we  are  gone  astray,  with  one  that  can  pardon 
without  upbraiding.  Ble-ssnl  be  God  that  Ufa 
is  in  Christ!  for  now  it  is  sure  to  all  the  seed. 

But,  fourthly,  this  dtx'trine  of  coming  to 
Jt-sus  Christ  for  life  inl'omii  oh  of  the  evil  of 
unbelief,  that  wicked  ?  is  the  only  or 

chief  hindrance  to  t!  ,    oinner.     Doth 

the  text  say,  Come  ?  iJoth  it  say,  "And  him 
that  cometh  to  mc  I  will  in  nowise  cast  out?" 
Then  what  an  evil  is  that  that  kee|H-th  sinncm 
from  coming  to  Jesus  Cli!     '      \     '    '  ". 

is  unbelief;   for  by  fnitli  v 
we  ke«-p  away.      I 
by  which  a  soul 

iKrauso  it  wius  that  which  at  first  uiused  the 
world  to  go  off  from  him,  and  that  also  ;hat 
kec{M  them  from  him  to  this  day.  Ami  it  doth 
it  the  more         '    " 

Thit  sin  1 

'^,  in  iia  I 

lis  if  it  v^'  .      .    ; 

actclh  like  a  couriM-llor  of  :  I  liercforo, 

a  little  to  discounto  of  thi>»  •  >  ••  ■•.-<  .^-e: 

1.  It  is  tlial  sin.  above  all  other*,  that  hatb 
I...-  ^r  it 

k  •  iu 

I  ■' 

of  .  .         «, 

want  of  more  humility,  want  of  a  moro  brokaa 
heart. 


620 


BUNYAX'S  COMPLETE   WORKS 


•1.  Jl  i=  the  sin  that  most  suiteth  with  the 
conscience.  The  conscience  of  the  coming 
sinner  tells  him  that  he  hath  nothing  good; 
that  he  sUnds  indictable  for  ten  thousand 
talents;  that  he  is  a  very  ignorant,  blind,  and 
hard-hearted  sinner,  unworthy  to  be  once 
liken  notice  of  by  Jesus  Christ ;  and  will  you, 
Bays  Unbelief,  in  such  a  case  as  you  now  are, 
presume  to  come  to  Jesus  Christ? 

3.  It  is  the  sin  that  most  suiteth  with  our 
sense  of  fc-eling.  The  coming  sinner  feels  the 
workings  of  sin,  of  all  manner  of  siu  and 
wretchedness  in  his  flesh :  he  also  feels  the 
wrath  and  judgment  of  God  due  to  sin,  and 
ofttimes  staggers  under  it.  Now,  says  Unbe- 
lief, you  may  see  you  have  no  grace,  for  that 
which  works  in  you  is  corruption.  You  may 
also  perceive  that  God  doth  not  love  you,  be- 
cause the  sense  of  his  wrath  abides  upon  you. 
Therefore,  how  can  you  have  the  face  to  come 
to  Jesus  Christ? 

4.  It  is  that  sin,  above  all  others,  that  most 
suiteth  the  wisdom  of  our  flesh.  The  wisdom 
of  our  flesh  thinks  it  prudence  to  question 
awhile,  to  stand  back  awhile,  to  hearken  to 
both  sides  awhile,  and  not  to  be  rash,  sudden, 
or  unadvised  in  too  bold  a  presuming  upon  Je- 
sus Christ.  And  this  wisdom  Unbelief  falls 
in  with. 

5.  It  is  the  u\n,  above  all  others,  that  contin- 
ually is  whispering  the  soul  in  the  ear  with 
mistrnsts  of  the  faithfulness  of  God  in  keeping 
promise  to  them  that  come  to  Jesus  Christ  for 
life.  It  also  suggests  mistrusts  about  Christ's 
willingness  to  receive  it  and  save  it.  And  no 
sin  can  do  this  so  artificially  as  Unbelief. 

G.  It  is  also  that  sin  which  is  always  at  hand 
to  enter  an  objection  against  this  or  that 
promise  that  by  the  Spirit  of  God  is  brought 
to  our  heart  to  comfort  us ;  and  if  the  poor 
coming  sinner  is  not  aware  of  it,  it  will,  by 
some  exaction,  sleight,  trick,  or  cavil,  quickly 
wrest  from  him  the  promise  again,  and  he  shall 
have  but  little  benefit  of  it. 

7.  It  is  that  above  all  other  sins  that  weak- 
en.s  our  prayers,  our  fiiith,  our  love,  our  dili- 
gence, our  hope,  and  expectations:  it  even 
taketh  the  heart  away  from  God  in  duty. 

8.  Lastly,  this  sin,  as  I  have  said  even  now, 
appears  in  the  soul  with  so  many  sweet  pre- 
tences to  safety  and  security  that  it  is,  as  it 
were,  counsel  sent  from  heaven,  bidding  the 
soul  to  be  wise,  wary,  considerate,  well-advised, 
and  to  take  heed  of  too  rash  a  venture  upon 
believing.  He  sure,  first,  that  God  loves  you ; 
take  hold  of  no  promise  until  you  are  forced 


by  God  unto  it ;  neitaer  be  you  sure  of  your 
salvation;  doubt  it  still,  though  the  testimony 
of  the  Lord  has  been  often  confirmed  in  you 
Live  not  by  faith,  but  by  sense  :  and  when  you 
can  neither  see  nor  feel,  then  fear  and  mistrust 
then  doubt  and  question  all.  This  is  the  dev 
ilish  counsel  of  Unbelief,  which  is  so  covered 
over  with  specious  pretences  that  the  wisefit 
Christian  can  hardly  shake  off  these  reason- 
ings. 

But  to  be  brief:  let  me  here  give  the  Chris- 
tian reader  a  more  particular  description  of 
the  qualities  of  unbelief,  by  opposing  faith 
unto  it,  in  these  twenty-five  particulars : 

1.  Faith  believeth  the  word  of  God,  but 
unbelief  questioneth  the  certainty  of  the  same. 

2.  Faith  believeth  the  word,  because  it  is 
true,  but  unbelief  doubteth  thereof,  because  it 
is  true. 

3.  Faith  sees  more  in  a  promise  of  God  to 
help  than  in  all  other  things  to  hinder,  but 
unbelief,  notwithstanding  God's  promise,  saitb, 
How  can  these  things  be? 

4.  Faith  will  make  thee  see  love  in  the  heart 
of  Christ  when  with  his  mouth  he  giveth  re- 
proofs, but  unbelief  will  imagine  wrath  iu  his 
heart  when  with  his  mouth  and  word  he  saith 
he  loves  us. 

5.  Faith  will  help  the  soul  to  wait,  though 
God  defers  to  give,  but  unbelief  will  take  snufF 
and  throw  up  all  if  God  makes  any  tarrying. 

6.  Faith  will  give  comfort  in  the  midst  of 
fears,  but  unbelief  causeth  fears  in  the  midst 
of  comforts. 

7.  Faith  will  suck  sweetness  out  of  God's 
rod,  but  unbelief  can  find  no  comfort  in  its 
greatest  mercies. 

8.  Faith  maketh  great  burdens  light,  but 
unbelief  maketh  light  ones  intolerably  heavy. 

9.  Faith  helpeth  us  when  we  are  down,  but 
unbelief  throws  us  down  when  we  are  up. 

10.  Faith  bringeth  us  near  to  God  when  we 
are  far  from  him,  but  unbelief  puts  us  far  from 
God  when  we  are  near  to  him. 

11.  Where  faith  reigns,  it  declareth  them  to 
be  the  friends  of  God,  but  where  unbelief 
reigns,  it  declareth  them  to  be  his  enemies. 

12.  Faith  putteth  a  man  under  grace,  but 
unbelief  holdeth  him  under  wrath. 

13.  Faith  purifieth  the  heart,  but  unbelief 
keepeth  it  polluted  and  impure. 

14.  By  faith  the  righteousness  of  Christ  is 
imputed  to  us,  but  by  unbelief  we  are  shut  up 
under  the  law  to  perish. 

15.  Faith  maketh  our  work  acceptable  to 
God  through  Christ,  but  whatsoever  is  of  un< 


COME  AM)    WELCOME  TO  JESUS  CHRIST. 


G21 


belief  is  sin,  for  without  faith  it  is  iinposdible 
to  plea.s(  him. 

It).  Faith  givuth  us  peace  and  comfort  in 
our  souJH,  but  unbelief  wurketh  trouble  and 
tos.sin|j;>  like  the  rfstlcss  waves  of  the  sea. 

17.  Faith  maketh  us  see  preciou.siiess  in 
Chrint,  but  unbelief  sees  no  form,  beauty,  or 
omeliiieris  in  him. 

18.  by  faith  we  have  our  life  in  (Mirist's 
fulness,  but  by  unbelief  we  starve  and  pine 
Hway. 

ly.  Faith  pives  us  the  victory  over  the  law, 
sin,  death,  the  devil,  and  all  evils,  but  unbe- 
lief layeth  ilh  obnoxious  to  them  all. 

•JO.  Faith  will  show  us  more  excellency  in 
things  not  ."een  than  in  thum  that  are,  but  un- 
lief  seoH  more  of  things  that  arc  than  in 
things  tliat  will  be  hereaifter. 

Ul.  Faitli  iuake>  the  ways  of  God  plen.sant 
and  admir.ible,  but  unbelief  maketh  them 
ii'-avy  and  hard. 

-J.  By  faith  Abniham,  I.*«aac,  and  Jacob 
j".>.sesscd  the  latul  of  promise,  but  because  of 
unbelief  neither  Aaron,  nor  Modi's,  nor  Miriam 
could  get  thither. 

23.  By  faith  the  children  of  Israel  pitssed 
through  the  Ked  Si-a,  but  by  unbelief  the  gen- 
enility  o(  them  perisiied  in  the  wilderness. 

24.  By  faith  Gideon  did  more  with  three 
hundred  men  and  a  few  empty  pitchers  than 
all  the  twelve  tribes  could  do,  because  they 
iK'lieved  not  CJixl. 

2!).  By  fjiith  Peter  walkcil  on  the  water,  but 
by  unbelief  he  began  to  sink. 

Thu-s  might  many  more  be  added,  which,  for 
brevity's  sake,  I  omit,  beseeching  everj-  one 
that  thinketh  he  hath  n  «oul  to  save  or  be 
damned  to  take  hee<l  of  unbelief,  lest,  seeing 
there  is  a  pr<>ii.i"<e  left  u^  of  entering  into  his 
r«rt,  any  of  us  by  unl>eliet' should  indeed  c«»me 
4bort  of  it. 

II.  Tlie  second  use:  a  use  of  examination. 

We  come  to  a  use  of  examination.  Sinner, 
thou  hast  heani  of  the  necessity  of  coming  to 
Christ,  aUo  of  the  willingncM  of  Christ  to 
receive  the  coming  »oul,  together  with  the 
benefit  that  they  by  hiiu  ehall  have  that  in- 
deeil  come  to  him.  Tut  ^by»«'lf  now  u|«on 
this  serioua  inquirv  Am  T  Imli.d  c .ine  tu 
Jesus  ChrliitT 

MotivcH  plenty  1  iin/n'.  ii.ri'  urgi-  to  prevail 
with  the«  to  a  con.scientious  performance  of 
this  duty — oa, 

1.  Thou  art  in  nin,  in  the  floah,  in  death,  in 
the  snare  of  the  devil,  and  under  the  rur<M<  of 
the  law  if  you  are  not  coming  to  J«m«  <  '.ri,; 


2.  There  is  no  way  to  be  delivereil  from 
these  but  by  coming  to  Jesus  Christ. 

H.  If  thou  conu-st,  Jesus  Christ  will  receiva 
thee  and  will  i[i  nowi.se  cast  thee  out. 

4.  Tliou  wilt  not  repent  it  in  the  day  of 
judgment  if  thou  now  conu*st  to  Jesus  Christ, 

5.  But  thou  wilt  surely  mourn  at  last  if 
now  thou  shalt  refuse  to  come.     And, 

•5.  I>astly.  Now  thou  hast  been  invited  to 
come;  now  will  thy  judgment  Ik-  greater  and 
thy  damnation  more  tearful  if  thou  shalt  yet 
refuse  than  if  thou  hatt  never  heard  of  coming 
to  Christ. 

Objiction.  But  wu  hope  wis  are  c<jme  to 
Jesus  Christ, 

An*wer.  It  is  well  if  it  proves  so.  But  lest 
thou  shouldest  speak  without  ground,  and  so 
fall  unawares  into  hell-fire,  let  us  examine  a 
little. 

First.  Art  thou  indeed  coming  to  Jesus 
Christ?  What  hast  thou  left  behind  thee? 
What  didst  thou  come  away  from  in  thy 
coming  to  Jesus  Christ? 

When  Lot  came  out  of  Sodom  ho  left  the 
.Sodomites  behind  him. 

When  Abraham  came  r)Ut  of  Chaldea  he 
left  his  countr)*  and  kindred  Ix-hind. 

When  Uuth  came  to  put  her  trust  under  the 
wings  of  the  Lord  God  of  Israel  she  left  her 
father  and  mother,  her  gwls,  and  the  land  of 
her  nativity  behind  her. 

When  Peter  came  to  Christ  he  left  liLs  nets 
behind  him. 

When  Zsiccheus  came  to  Christ  he  left  the 
receipt  of  custom  behind  him. 

When  Paul  came  to  Christ  he  left  his  own 
righteousness  behind  him. 

When  those  that  used  curious  arA  came  to 
J<-sus  Christ  they  took  their  curious  lM>oks  and 
burned  them,  though  in  another  man's  eye 
they  were  eounte<l  worth  fifty  thousand  pieci« 
of  silver. 

What  saycflt  thou,  man?  Hast  thou  left 
thy  darling  sins,  thy  Sxlomitish  pleasures, 
tliy  acquaintance  ami  vain  companions,  thy 
unlawful  gain,  thy  idol  gtMls,  thy  righteous- 
neA.s,  and  tliy  unlawful  curious  arts  iM-hind 
thee?  If  any  of  these  be  with  thee,  and  thou 
with  them  in  thy  heart  and  lif<'  tli<>ii  art  n<>t 
yet  come  to  Jesus  Christ. 

Secondly.  Art  thou  come  i-i  .ln.tj-  t  i.r.-tr 
Prithee,  tell  me  what  move<I  th**  to  come  lO 
Jmus  Chri.st?  .Men  do  not  usually  oirac  or 
go  to  this  or  that  place  Inrfore  tb^y  bsve  ■ 
moving  cause,  or  rather  a  raii^M*  :  m 

thereto:    im  more  do  thev  c»  me  t"    '  ruil 


622 


BUNYAN'S  COMPLETE    WORAS. 


(I  do  not  say  before  they  have  a  cause,  but) 
before  that  cause  nioveth  them  to  come.  What 
ssiyest  tliou?  H;ist  thou  a  cause  moving  thee 
to'comi-  ?  To  be  at  present  in  a  state  of  con- 
demnation is  cause  sufficient  for  men  to  come 
to  Jesus  Christ  for  life,  but  that  will  not  do 
exc.-|.t  the  cause  moves  them,  the  which  it 
will  never  do  until  their  eyes  be  opened  to  see 
themselves  in  that  condition.  For  it  is  not  a 
man's  being  under  wrath,  but  his  seeing  it, 
lliut  moveth  him  to  come  to  Jesus  Christ. 
Alas!  all  men  by  sin  are  under  wrath,  yet  but 
few  of  that  all  come  to  Jesus  Christ;  and  the 
reason  is,  because  they  do  not  see  their  condi- 
tion. "Who  hath  warned  you  to  flee  from 
the  wrath  to  come?"  Until  men  are  warned, 
and  also  receive  the  warning,  they  will  not 
come  to  Jesus  Christ. 
Take  three  or  four  instances  for  this : 

1.  Adam  and  Eve  came  not  to  Jesus  Christ 
until  tiiey  received  the  alarm,  the  conviction 
of  tlieir  undone  state  by  sin. 

2.  The  children  of  Israel  cried  not  out  for  a 
mediator  before  they  saw  themselves  in  danger 
of  death  by  tiie  law. 

3.  Before  the  publican  came  he  saw  himself 
lost  and  undone. 

4.  The  j)rodigalcame  not  until  he  saw  death 
at  the  door  ready  to  devour  him. 

5.  The  thre<3  thousand  men  came  not  until 
they  knew  not  what  to  do  to  be  saved. 

G.  Paul  came  not  until  he  saw  himself  lost 
and  undone. 

7.  Li^<tly.  Before  the  jailer  came  he  saw 
himself  undone.  And  I  tell  thee,  it  is  an 
easier  thing  to  persuade  a  well  man  to  go  to 
the  jiliysician  for  cure,  or  a  man  without  hurt 
to  seek  a  plaster  to  cure  him,  than  it  is  to  per- 
suade a  man  that  sees  not  his  soul-disease  to 
come  to  Jesus  Christ.  The  whole  have  no 
need  of  a  jihysician ;  then  why  should  they  go 
to  iiim?  The  full  pitcher  can  hold  no  more; 
then  why  should  it  go  to  the  fountain  ?  And 
if  thou  comest  full,  thou  comest  not  aright, 
and  be  sure  Christ  will  send  thee  empty  away, 
"  but  he  hoaleth  the  broken  in  heart,  and 
bindctli  up  their  wounds." 

Thirdly.  Art  thou  coming  to  Jesus  Christ? 
Prithee,  tell  me  what  seest  thou  in  him  to 
allure  thee  to  forsake  all  the  world  to  come  to 
him?  I  say,  what  hast  thou  seen  in  him? 
>Icii  mu.st  .see  somewhat  in  Jesus  Christ,  else 
they  will  not  come  to  him. 

1.  What  comeliness  hast  thou  seen  in  his 
porsMu?  Thou  comest  not  if  thou  seest  no 
•orm  nor  comeliness  in  him. 


2.  Until  those  mentioned  in  the  Song  wert 
convinced  that  there  was  more  beauty,  comeli- 
ness, and  desirableness  in  Christ  than  in  ten 
thousand  they  did  not  so  much  as  ask  where 
he  was  nor  incline  to  turn  aside  after  him. 

There  be  many  things  on  this  side  heaven 
that  can  and  do  carry  away  the  heart,  and  so 
will  do  so  long  as  thou  livest,  if  thou  shalt  be 
kept  blind  and  not  be  admitted  to  see  the 
beauty  of  the  Lord  Jesus. 

Fourthly.  Art  thou  come  to  the  Lord  Jesus? 
AVhat  hast  thou  found  in  him  since  thou 
camest  to  him? 

Peter  found  with  him  the  word  of  eternal 
life. 

They  that  Peter  makes  mention  of  found 
him  a  living  stone,  even  such  a  living  stone  aa 
communicated  life  to  them. 

He  saith  himself  they  that  come  to  him,  &c.. 
shall  find  rest  unto  their  souls ;  hast  thou  found 
rest  in  him  for  thy  soul? 

Let  us  go  back  to  the  times  of  the  Old  Tes- 
tament. 

1.  Abraham  found  that  in  him  that  made 
him  leave  his  country  for  him,  and  become 
for  his  sake  a  pilgrim  and  a  stranger  in  the 
earth. 

2.  Moses  found  that  in  him  that  made  him 
forsake  a  crown,  a  kingdom,  for  him  too. 

3.  David  found  so  much  in  him  that  he 
counted  to  be  in  his  house  one  day  was  better 
than  a  thousand;  yea,  to  be  a  doorkeeper 
therein  was  better  in  his  esteem  than  to  dwell 
in  the  tents  of  wickedness. 

4.  What  did  Daniel  and  the  three  childi-en 
find  in  him  to  make  them  run  the  hazards  of 
the  fiery  furnace  and  the  den  of  lions  for  hia 
sake? 

Let  us  come  down  to  martyrs. 

1.  Stephen  found  that  in  him  that  made 
him  joyful,  and  quietly  yield  up  his  life  for 
his  name. 

2.  Ignatius  found  that  in  him  that  made  him 
choose  to  go  through. the  torments  of  the  devil 
and  hell  itself,  rather  than  not  to  have  him. 
(Acts  and  Monuments,  vol.  iv.,  page  25.) 

3.  What  saw  Romanus  in  Christ  when  he 
said  to  the  raging  emperor  who  threatened 
him  with  fearful  torments.  Thy  sentence,  0 
emperor,  I  joyfully  embrace,  and  refuse  not  to 
be  sacrificed  by  as  cruel  torments  as  thou  canst 
invent?  (Page  116.) 

4.  What  saw  Menas  the  Egyptian  in  Christ 
when  he  said,  under  most  cruel  torment.? 
There  is  nothing  in  my  mind  that  can  be  com- 
pared to  the  kingdom  of  heaven-;  neither  is 


COME  AM)    WELCOME   TO  JKSUS  CHRIST. 


G23 


all  the  worltl,  if  it  was  weigliwl  in  a  balance, 
to  be  prelerrod  with  tlie  price  of  one  houI? 
Who  is  able  to  si-parate  us  from  the  love  of 
Jesus  (^lirisi  niir  Lord?  And  I  have  learned 
of  my  Lord  and  King  not  to  fear  them  that 
kill  the  b(Hly,  iScc.  (Page  117.) 

.').  What  did  Kulaliah  «ee  in  Christ  when 
she  miid,  bjj  they  were  pulling  her  one  joint 
fn»m  another,  Behold,  O  Lonl,  I  will  not 
forget  thee?  What  a  pleiwure  is  it  for  them, 
O  Christ !  that  remember  thy  triumphant  vic- 
tory! {V.  121.) 

G.  What  think  you  did  A:^"'"^  »ee  in  Christ 
when  rejoicingly  she  wiiu  t«>  meet  the  .soldier 
that  wa-s  appointcil  to  be  her  executioner?  I 
will  willingly,  said  she,  receive  into  my  paps 
the  length  of  this  sword,  and  into  my  brejwt 
will  draw  the  force  thereof,  even  to  the  hilts, 
that  thus  I,  being  married  to  Christ  my  Spouse, 
may  surmount  and  escape  all  the  darkm-ss  of 
ihi>  world!  (V.  122.) 

7.  What  do  you  think  did  Julitta  see  in 
<  iirist  when,  at  theemperor's  telling  of  her  that 
except  she  would  worship  the  gods  she  should 
never  have  protection,  laws,  judgments,  nor  life, 
she  repliiil.  Farewell,  life,  welcome,  death  ;  fare- 
well, riches,  wc'come,  poverty?  All  that  1  have, 
if  it  were  a  thnu-*antl  times  more,  would  I  give 
rather  than  to  speak  one  wicket'  «nd  blasphe- 
nutus  wonl  again.st  n>y  Creator.  (!'.  123.) 

.H.  What  did  Marcus  Arethusius  see  in 
Christ  when,  after  his  enemies  did  cut  his 
fle»h,  anointeil  it  with  honey,  and  hange<t  him 
up  in  A  basket  lor  llie?*  and  bees  to  feetl  on,  he 
would  not  give  I  to  uphold  idolatrjM  one  half- 
penny to  S4ive  his  life?  (I*.  IIU.) 

9.  What  did  Constantino  see  in  Christ  when 
he  u.st>d  to  kiss  the  woumU  of  them  that  suf- 
fered for  him?     V.  V16.) 

10.  I'.ut  what  neeil  I  give  thus  particular  in- 
stancies of  words  and  smaller  actions  when,  by 
their  lives,  their  bhxKl,  their  enduring  hunger, 
»word,  fire,  pulling  asunder,  and  all  torments 
that  the  devil  and  hell  could  devise,  they 
iihowe<l  their  love  to  ChrUl  after  they  were 
come  to  him? 

What  hast  thou  found  in  him,  sinner? 

What!  come  to  Christ  and  find  nothing  in 
111  in,  when  all  things  that  are  worth  liM>king 

'  arc  in  him!  or,  if  any  thing,  yet  not  enough 
wenn   thc«   from   thy   iiirifnl   delights   and 

^hly  lustji'  Away!  thou  art  not  aiming  to 
I    ...  1  ■     -t. 

II  ■  ,i*  come  to  Jeans  Christ  hath  found 
in  him  that,  as  I  •laid,  that  iit  not  to  l>o  found 
onvwhereeUe;   »"» — 


1.  He  that  It  come  to  Christ  hath  founl  Gtxl 
in  him  nvonciling  the  world  unto  himself,  not 
imputing  tlieir  trespas.si-s  to  them;  and  so 
Ciod  is  not  to  be  found  in  heaven  and  eartli 
besides. 

2.  He  that  is  come  to  Christ  hath,  f  tind 
found  in  him  a  fountain  of  grace,  HUflicitnt 
not  only  to  pardon  sin,  but  to  sanctify  the 
soul  and  to  preserve  it  from  falling  in  tlu«  etil 
world. 

Ji.  He  that   is   come  to  J.  '        -t   halb 

virtue  in  him— that  virtue  tl.  i.n*  but 

touch  thee  with  his  words  or  tl»ou  liim  by  faith, 
life  is  forthwith  conveye«l  into  thy  s«»ul;  it 
makes  thee  wake  as  one  thjit  is  waketl  out  of 
his  sleep ;  it  awakes  all  the  powers  of  the  soul. 

4.  Art  thou  come  to  Jesus  Christ?  Thou 
hast  found  glory  in  him — glory  that  surmounts 
arul  goes  bcyind.  "Thou  art  more  glorious 
than  the  mountains  of  prey." 

5.  What  shall  I  say?  Thou  hast  found 
rightcousni^Hs  in  him;  thou  hast  found  re«t, 
peace,  delight,  heaven,  glory,  and  eternal  life. 

Hinner,  be  advised ;  ask  thy  heart  again, 
saying,  Am  I  come  t<»  Ji'sus  Christ?  for  upon 
this  one  question.  Am  I  come  or  am  I  not? 
hang  heaven  and  hell  as  to  thee.  If  thou 
canst  say,  I  am  come,  and  Cuh\  shall  approve 
that  saying,  happy,  happy,  happy  man  art 
thou;  but  if  thou  art  not  come,  what  can 
make  thee  happy?  Yea,  what  can  make  thai 
man  happy  that  for  his  not  coming  to  Jesua 
Chritt  for  lilV  miLst  be  damiie<l  in  lull? 

III.  The  third  use:  a  Use  of  emouragement. 

Coming  sinner,  I  have  now  a  word  for  thee: 
Be  of  good  comfort.  "  He  will  in  nowise  out 
out."  Of  all  men  thou  art  the  blessed  of  the 
Lord;  the  Father  hath  prepared  his  Son  to  be 
A  sacrifice  for  thee,  and  J<->.us  ('hrist,  thy  Lord, 
Ls  po!n>  tM  prepare  a  place  for  thee. 

\'.  1   I  say  to  thee?     Thou  ci)mej.l  to 

a  ti.  '  ;  thou  ninst  not  want  any  thing, 

for  soul  or  body,  for  this  world  or  that  to  come, 
but  it  is  to  be  had  in  or  by  Jirsus  Christ. 

As  it  i«  said  of  the  land  that  the  I>anil«i 
went  to  {HMMCMs,  so  luid  >^'ith  much  more  tnilb 
it  may  be  said  of  Christ:  he  is  snch  an  one 
with  whom  there  is  no  want  of  any  gtMid  thing 
that  is  in  hi>aven  or  earth. 

A  full  Christ  is  thy  Christ. 

1.  He  is  full  of  grace,  (trace  is  Mimetimm 
taken  for  love;  never  any  loved  like  Jeatti 
Christ,     Jon..'  '    '     'irt 

of  women,  !•  .  -'W 

ledgr.     It  is  .4rth, 

**f  all  creatur<      ■  ■  m.     His 


man 
in 


624 

love  prevailed  with  him  to  lay  aside  his  glory, 
Uj  leave  the  heavenly  place,  to  clothe  himself 
with  flesh,  to  be  born  in  a  stable,  to  be  laid  m 
a  manger,  to  live  a  poor  life  in  the  world,  to 
take  upon  him  our  sickness,  infirmities,  sins, 
curse,  death,  and  the  wrath  that  was  due  to 
And  all  this  he  did  for  a  base,  undeserv- 
g,  unthankful  people;  yea,  for  a  people  that 
were  at  enmity  with  him.  "  For,  when  we 
were  yet  without  strength,  in  due  time  Christ 
died  for  the  ungodly.  For  scarcely  for  a  right- 
eous man  will  one  die,  yet  peradventure  for  a 
£'ood  man  some  would  even  dare  to  die.  But 
God  commended  his  love  toward  us  in  that 
while  we  were  yet  sinners  Christ  died  for  us. 
Much  more,  then,  being  now  justified  by  his 
blood,  we  shall  be  saved  by  his  life.  For  if 
when  we  were  enemies  we  were  reconciled  to 
God  by  the  death  of  his  Son,  much  more,  being 
reconciled,  we  shall  be  saved  by  his  life." 

2.  He  is  full  of  truth,  full  of  grace  and 
truth.  Truth— that  is,  faithfulness  in  keeping 
l>romise,  even  this  of  the  text,  (with  all  others,) 
"  I  will  in  nowise  cast  out."  Hence  it  is  said 
that  his  words  are  true,  and  that  he  is  the 
faithful  God  that  keepeth  covenants.  And 
hence  it  is  also  that  his  promises  are  called 
truth :  "Thou  wilt  fulfil  thy  truth  unto  Jacob, 
and  thy  mercy  unto  Abraham,  which  thou 
hast  sworn  unto  our  fathers  from  the  days  of 
old."  Therefore  it  is  said  again  that  both 
himself  and  words  arc  truth :  "  I  am  the  truth," 
"  the  Scriptures  of  truth,"  "  thy  word  is  truth," 
"  thy  law  is  truth,"  "  and  my  mouth,"  saith 
he,  "shall  speak  truth." 

Now  I  say  his  word  is  truth,  and  he  is  full 
of  truth  to  fulfil  his  truth,  even  to  a  thousand 
generations.  Coming  sinner,  he  will  not  de- 
ceive thee;  come  boldly  to  Jesus  Christ. 

3.  He  is  full  of  wisdom :  he  is  made  unto  us 
of  God  wisdom — wisdom  to  manage  the  affairs 
of  his  Church  in  general,  and  the  affairs  of 
every  coming  sinner  in  particular.  And  upon 
this  account  he  is  said  to  be  "head  over  all 
things,"  because  he  manages  all  things  that 
are  in  the  world  by  hii^wisdom  for  the  good  of 
his  Church :  all  men's  actions,  all  Satan's 
UMuptntions,  all  God's  providences,  and  crosses, 
and  disappointments,  all  things  whatever,  are 
under  the  hand  of  Christ,  (who  is  the  wisdom 
of  God,)  and  he  ordereth  them  all  for  good  to 
his  Church.  And,  can  Christ  help  it,  (and  be 
sure  he  can,)  nothing  shall  happen  or  fell  out 
in  the  world  but  it  shall,  in  despite  of  all  oppo- 
sition, have  a  good  tendency  to  his  Churcli  and 
people. 


BUNYAN'S  COMPLETE   WORKS. 


He  is  full  of  the  Spirit  to  communicate  it 
to  the  coming  sinner;  he  hath  therefore  re- 
ceived it  without  measure,  that  he  may  com- 
municate it  to  every  member  of  his  body, 
according  as  every  man's  measure  thereof  is 
allotted  him  by  the  Father.  Wherefore  he 
saith  that  he  that  comes  to  him.  "  out  of  hia 
belly  shall  flow  rivers  of  living  water." 

5.  He  is  indeed  a  store-house  full  of  all  the 
graces  of  the  Spirit.  "  Of  his  fulness  have  all 
we  received,  and  grace  for  grace."  Here  is 
more  faith,  more  love,  more  sincerity,  more 
humility,  more  of  every  grace ;  and  of  this, 
even  more  of  this,  he  giveth  to  every  lowly, 
humble,  penitent,  coming  sinner;  wherefore, 
coming  soul,  thou  comest  not  to  a  barren  wil- 
derness when  thou  comest  to  Jesus  Christ. 

6.  He  is  full  of  bowels  of  compassion,  and 
they  shall  feel  and  find  it  so  that  come  to  him 
for  life.  He  can  bear  with  thy  weakness,  he 
can  pity  thy  ignorance,  he  can  be  touched  with 
the  feeling  of  thy  infirmities,  he  can  affection- 
ately forgive  thy  transgressions,  he  can  heal 
thy  backslidings  and  love  thee  freely.  His 
compassions  fail  not;  "and  he  will  not  break 
a  bruised  reed  nor  quench  the  smoking  flax : 
he  can  pity  them  that  no  eye  pities,  and  be 
afflicted  in  all  thy  afflictions." 

7.  Coming  soul,  the  Jesus  that  thou  art 
coming  to  is  full  of  might  and  terribleness. 
For  thy  advantage  ht  ctin  suppress  all  thine 
enemies ;  he  is  the  Prince  of  the  kings  of  the 
earth ;  he  can  bow  all  men's  designs  for  thy 
help ;  he  can  break  all  snares  laid  for  thee  in 
the  way ;  he  can  lift  thee  out  of  all  difficulties 
wherewith  thou  mayest  be  surrounded ;  he  is 
wise  in  heart  and  mighty  in  power.  Every 
life  under  heaven  is  in  his  hand ;  yea,  the 
fallen  angels  tremble  before  him.  And  he 
will  save  thy  life,  coming  sinner. 

8.  Coming  sinner,  the  Jesus  to  whom  thou 
art  coming  is  lowly  in  heart,  he  despisetli  not 
any.  It  is  not  thy  outward  meanness  nor  thy 
inward  weakness ;  it  is  not  because  thou  art 
poor,  or  base,  or  deformed,  or  a  fool  that  he 
will  despise  thee :  he  hath  chosen  the  foolish, 
the  base,  and  despised  things  of  this  world  to 
confound  the  wise  and  mighty.  He  will  bow 
his  ear  to  thy  stammering  prayers;  he  will 
pick  out  the  meaning  of  thy  inexpressible 
groans ;  he  will  respect  thy  weakest  offering  if 
there  be  in  it  but  thy  heart. 

Now  is  not  this  a  blessed  Christ,  coming  sin- 
ner? Art  thou  not  like  to  fare  well  when  thou 
hast  embraced  him,  coming  sinner  ? 

But,  secondly.  Thou  hast  yet  another  ad- 


COME  AXD    WELCOME  TO  JESUS  CHRIST. 


625 


rantage  by  Jesus  Christ  in  thou  art  coming  to 
him,  for  he  is  not  only  full  but  free.  Ho  is 
not  sparing  of  what  he  has ;  ho  is  open-hearted 
and  open-handed.  Let  me  in  a  few  particuhirs 
show  thee  this: 

1.  This  is  evident  because  he  calls  thee;  he 
calls  upon  thee  to  come  unto  him  ;  the  which 
he  would  not  do  wius  he  not  free  to  give;  yea, 
he  bids  thee,  when  come,  ask,  seek,  kncK'k, 
and  for  thy  encouragemeut  adds  to  every  com- 
mand a  promise,  "  jSeek,  and  ye  shall  find  ;  ask, 
and  ye  shall  have;  knock,  and  it  shall  be 
opened  unto  you."  If  the  rich  man  should 
Bay  thus  to  the  poor,  would  not  he  l)e  reckoned 
a  free-hearted  man?  I  say,  should  he  say  to 
the  |)oor.  Come  to  my  door,  «u»k  at  my  door, 
knock  at  my  door,  and  you  shall  find  and 
have,  would  he  not  be  counteil  liber.il?  Why 
thus  doth  Jesus  Christ.  Mind  it,  ct>ming  sin- 
ner. 

2.  He  doth  not  only  bid  thee  come,  but  tells 
thee  he  will  heartily  do  thee  good  ;  yea,  he  will 
do  it  with  rejoicing :  "  I  will  rejoice  over  them, 
to  do  them  gooil  with  my  whole  heart  and  with 
my  whole  soul." 

.'{.  It  appears  that  he  is  free  because  he  giv- 
eth  without  twitting.  "He  gives  to  all  men 
liberally,  ami  upl>rai<leth  not."  There  are  sonic 
tliat  will  not  deny  to  do  the  jHxjr  a  plcjusure, 
but  they  will  mix  their  mercies  with  ho  many 
twits  that  the  persons  on  whom  they  bestow 
their  charily  shall  find  but  little  swoettu-ss  in 
it.  Hut  Christ  doth  not  do  no,  coming  sinner  : 
be  ciLstrlh  all  thine  iiii<|uitii-s  behind  his  hack: 
thy  sins  and  iniijuities  he  will  remember  no 
more. 

4,  That  Christ   is   free  is  manifest  by  the 
complaints  tliat  he  makes  against  them  that 
will  not  cxine  to  him  for  mercy.    I  say  he  com- 
plains, •.ayiiiir,  "O  Jerusalem,  Jerusali'm  I  how 
often  would    I    have  gatheretl  tl 
gcther,  as  a  h«Mi  gathenth  her  < 
her  wings,   and   ye   would  not!"      1  wiy   he 
speaks  it  by  way  of  complaint.     He  saith  aUo 
in  another  place,  "  But  thou  ba.st  not  cmllcU 
upon  me,  ()  Jiirob."     Coming  sinner,  »!•«•  here 
♦,he  willingness  i»f  Christ  to  save,  see  lii-n-  how 
*'ref»  he  w  to  communicate  life  an<l 
*.hings  to  such  as  thou  art:  he  coni, 
thou  comest  not;  he  is  displeased  if  thou  Cali- 
ent not  u|x)n  him. 

Hark,  coming  sinner,  once    again:    when 
Jenisnb*m   would   not  come  to  him  for  safe- 
'guard,  he  lx^h»^!d   th«  rity  and  wopt  ov<»r  it, 
saying,  "  If  • 
least  in  tlii'< 


unto  thy  peace  I  but  now  they  are  hid  from 
thine  eyeti." 

5.  I>astly.  He  \»  ojwn  and  free-hearted  to  do 
thee  g<KKl,  as  is  seen  by  the  j«)y  and  r»joicing 
that  ho  manifesteth  at  the  coming  home  of 
jMMir  priMliguls.  He  receive*  the  l«>sl  shoep 
with  rrjoieing,  the  lost  goat  with  rejoicing; 
yea,  when  the  prodigal  came  home,  what  jt)y 
and  mirth,  what  music  and  dancing,  were  in 
his  father's  hou.se! 

Thirdly.  Coming  sinner,  I  will  add  another 
encouragiinrnt  for  thy  lulp. 

1.  C»h1  hath  prepared  a  nu'rcy-s^-at,  a  throne 
of  grace  to  sit  <jn,  that  tliou  mayt-st  conic 
thither  to  him,  and  that  he  may  from  thenco 
hear  thee  and  receive  theo:  "  I  will  u>mmune 
with  thee,"  saith  he,  "  from  above  the  mere)' 
seat." 

As  who  shall  say,  sinner.  When  thou  comest 
to  me  thou  shall  tiiul  me  upon  the  mercy -seat, 
where  also  I  am  always  found  of  the  undone 
coming  sinner.  Thithi-r  I  bring  my  pardon  ; 
there  I  hear  and  receive  their  petitions  and  ac- 
cept them  to  my  favour. 

2.  God  hath  also  prej>ared  a  golden  altar  for 
thee  to  otfer  thy  prayers  and  tears  ufxtn.  A 
golden  altar!  It  is  culled  i  iltar  to 
show  what  worth  it  is  of  in  < .  unt ;  for 
this  goldi'n  altar  is  Jesus  Christ ;  this  altar 
sanctifies  thy  git't  and  makes  thy  sacrifice  ao 
ceptable.  This  attar  then  makes  thy  groaos 
golden  groans,  thy  tears  golden  tears,  and  thy 
prayers  golden  prayers,  in  the  eye  of  that  («otl 
thou  comest  to,  coming  sinner. 

;{.  CJml  hath  .strewiMl  all  the  way  (from  the 
gate  of  hell,  where  thou  wast,  to  the  gate  of 
heaven,  whither  thou  art  going)  with  (loweni 
out  of  his  own  garden.  Ikdiold  how  the  prom- 
ises, invitations,  calls,  and  oncouragemcnt«, 
like  lilicA,  lie  round  about  thee!  (take  heetl 
•I  dost  not  tread  4hem  under  f«)ot,  sinner.) 
h  promist-s,  di<I  I  say?  Yea,  he  hath 
mixi>d  all  those  with  his  own  name,  his.S^n'ri 
name,  also  with  the  name  of  mercy,  goodncm, 
C(>m|MisMion,  love,  pity,  grace,  forgiveiiww,  par- 
don, and  what  not  that  may  enouurage  the 
loming  sinner. 

4.   H.  >iJ 

up  the  I  ♦•' 

that  havi'  l»«>en  save<l.  In  ins  Ih-.L  tli.»  ar* 
fairly  written,  that  thou  thrtnigh  jatimoc 
and  comfort  of  the  Scripture*  niightcst  have 
hope. 

\mt.  In  thU  book  b  recorded  Noah't  name 


Ur 


626 


BUNYAN'S  COMPLETE  WORKS. 


name  of  Lot,  and  pie  nature  of  liis  sin,  and 
how  the  Lord  had  mercy  upon  him. 

3dly.  In  this  record  thou  hast  also  fairly 
written  tlie  names  of  Moses,  Aaron,  Gideon, 
Bamson,  David,  Solomon,  Peter,  Paul,  with 
the  nature  of  tiioir  sins,  and  how  God  had 
mercy  upon  tiieni ;  and  all  to  encourage  thee, 
coming  sinner. 

Fourthly,  I  will  add  yet  another  encourage- 
ment for  the  man  that  is  coming  to  Jesus 
Christ.  Art  thou  coming?  Art  thou  coming 
indeed?    Why, 

1.  This  thy  coming  is  by  virtue  of  God's  call. 
Thuii  art  called.  Calling  goes  before  coming  : 
coniing  is  not  of  works,  but  of  Him  that  calleth. 
He  went  up  into  a  mountain  and  called  to  him 
whom  he  would,  and  they  came  to  him. 

2.  Art  thou  coming?  This  is  also  by  the 
virtue  of  illumination :  God  has  made  thee  see, 
anil  therefure  thou  art  coming.  So  long  as 
thou  wast  darkness,  thou  lovedst  darkness  and 
couldst  not  abide  to  come,  because  thy  deeds 
were  evil,  but  being  now  illuminated  and  made 
to  see  what  and  where  thou  art,  and  also  what 
and  where  thy  Saviour  is,  now  thou  art  coming 
to  Jesus  Christ;  "Blessed  art  thou,  Simon 
Barjona,  for  flesh  and  blood  hath  not  revealed 
it  unto  thee,"  saith  Christ,  "  but  my  Father 
which  is  in  heaven." 

3.  Art  thou  coming?  This  is  because  God 
has  inclined  thine  heart  to  come.  God  hath 
called  thee,  illuminated  thee,  and  inclined  thy 
heart  to  come,  and  therefore  thou  comest  to 
Jesus  Christ.  It  is  God  that  worketh  in  thee 
to  will  and  to  come  to  Jesus  Christ.  Coming 
einner,  bless  God  for  that  he  hath  given  thee 
a  «'///  to  come  to  Jesus  Christ.  It  is  a  sign 
that  thou  belongest  to  Jesus  Christ,  because 
God  has  made  thee  willing  to  come  to  him. 
Bless  God  for  slaying  the  enemy  of  thy  mind ; 
had  he  not  done  it  thou  wouldst  as  yet  have 
bated  thine  own  salvation. 

4.  Art  thou  coming  to  Jesus  Christ?  It  is 
Go<l  that  givcth  thee  power:  power  to  jDursue 
tl)j  will  in  matters  of  thy  salvation  is  the  gift 


of  God.  "It  is  God  that  worketh  in  you  both 
to  will  and  to  do."  Not  that  God  worketh  will 
to  come  where  he  gives  no  power^  but  that  thou 
shouldst  take  notice  that  power  is  an  addi- 
tional mercy.  The  Church  saw  that  xvill  and 
power  were  two  things  when  she  cried,  Draw 
me,  and  we  will  run  after  thee,"  and  so  did 
David  too  when  he  said,  "I  will  run  the  ways 
of  thy  commandments  when  thou  shalt  enlarge 
my  heai't."  Will  to  come  and  power  to  pursue 
thy  will  is  double  mercy,  coming  sinner. 

5.  All  thy  strange,  passionate,  sudden  rush- 
ings  forward  after  Jesus  Christ,  (coming  sin- 
ners know  what  I  mean,)  they  also  are  thy 
helps  from  God.  Perhaps  thou  feelest,  at . 
some  times  more  than  at  others,  strong  stirrings 
up  of  heart  to  fly  to  Jesus  Christ ;  now  thou 
hast  at  this  time  a  sweet  and  stiff  gale  of  the 
Spirit  of  God,  filling  thy  sails  with  the  fresh 
gales  of  his  good  Spirit,  and  thou  ridest  at 
those  times  as  upon  the  wings  of  the  wind, 
being  carried  out  beyond  thyself,  beyond  the 
most  of  thy  prayers,  and  also  above  all  thy 
fears  and  temptations. 

6.  Coming  sinner,  hast  thou  not  now  and 
then  a  kiss  of  the  sweet  lips  of  Jesua  Christ  ? — 
I  mean  some  blessed  word  dropping  like  a 
honeycomb  ui^on  thy  soul  to  revive  thee  w^hen 
thou  art  in  the  midst  of  thy  dumps. 

7.  Does  not  Jesus  Chi'ist  sometimes  give 
thee  a  glimpse  of  himself,  though  perhajjs  thou 
seest  him  not  so  long  a  time  as  while  one  may 
tell  twenty  ? 

8.  Hast  thou  not  sometimes  as  it  were  the 
very  warmth  of  his  wings  overshadowing  the 
face  of  thy  soul,  that  gives  thee  as  it  were  a 
gload  upon  thy  spirit,  as  the  bright  beams  of 
the  sun  do  upon  thy  body  when  it  suddenly 
breaks  out  of  a  cloud,  though  presently  all  is 
gone  away? 

Well,  all  these  things  are  the  good  hand  of 
thy  God  upon  thee,  and  they  are  upon  thee  to 
constrain,  to  provoke,  and  to  make  thee  willing 
and  able  to  come,  coming  sinner,  that  thou 
mightest  in  the  end  be  saved. 


Tin:  r.AllRHX  Flu  T\{\]Vr, 


Till',  linnM  ANh  ImjWM'AI.I,  or  TIIK  ll:l  ITI.KSS  ri;(iri><il|t 


MIOWI.MJ 


THAT  TIIK  DAY  OF  GUACK    MAY  nK   PAST  WITH    HIM    I.o.VO  BEFORE  HIS   l.iii.   i-   t.M'iUii 
TIIK  SIGNS,  ALSO,  BY  WHICH  SUCH  MISKHAHI.K  MUUTALS  MAY  BK  KNOWN. 


TO  Tin:  ki:ai)i:k. 


Courteous  Ueai'Kh: 

I  liavo  written  to  thee  now  about  the  barren 
fi^  tree,  or  liow  it  will  faro  with  the  fruitless 
l>rofi>^sor  that  »tan<leth  in  the  vineyard  of  God. 

Of  what  complexion  thou  art  I  omnot  cer- 
tainly divine,  but  the  parable  tclU  thee  that 
the  eui    '  ,:id  must  be  cut  down. 

A   t  .  in<l    proft-^^-sor   !■«  not  only  a 

pniviKulioa  t<>  UimI,  astui  k  t«»  the 

world,  and  a  blemish  to  r>  it  a  snare 

to  his  own  soul  also.  "  Though  his  excellency 
mount  up  to  the  hcavciu,  and  hi.s  head  reach ' 
unto  the  cloud:*,  yet  he  shall  perish  for  ever, 
like  his  own  dung;  they  that  have  seen  him 
shall  say.  Where  is  he?" 

N"W  they  count  it  to  riot  in  the 

daytime.     lUit  what  \\ .  ■•  when  the  axe 

is  fetcheil  out  ? 

The  tree  whoso  fruit  withereth  is  reckoned 
a  tree  witliout  fruit,  a  tree  twice  dead,  one  that 
uiust  be  pluekcd  Up  by  the  nwds. 

O  th'>ti  riMnli.r-uTound.  (JimI  oxi>ectii  fruit — 
G<kI  \x  'tly. 

My  •  to  profo«)or», 

that  they  hnik  to  it  that  they  take  hee<l. 

The  barren  fig  tree  in  the  vineyard  and  the 
bramble  in  tho  wood  are  both  prepared  for  the 
fire. 

PmrnMinn  in  not  a  covert  to  hide  fmm  the 
e;  nor  will  it  palliate  the  r 

t!  of  his  justice;   he  will   ■ 

'  '  cut  it  down  ahortly. 


The  Church  and  a  profi-ssion  are  the  bent  of 
places  for  the  uprij^ht,  but  the  worst  in  the 
World  for  the  cumber-ground ;  he  must  be  cast, 
as  profane,  out  of  the  mount  of  God— caat^  I 
hay,  over  the  wall  of  the  vineyard,  there  to 
wither,  thence  to  be  gathered  and  burned.  It 
had  been  belter  for  tl.  they  had  not 

known  the  way  of  ripl.  And  yet  If 

they  had  not,  they  had  1h<  n  •laiiuud,  but  it  ia 
better  t<i  go  to  hell  without  than  in  or  from 
under  a  profession.  These  shall  receive  greater 
damnation. 

If  thou  be  a  profciuor,  read  and  tremble; 
if  thou  be  profane,  do  so  likewise.  "For  if 
tlie  righteous  scarcely  Im»  sjiveil,  when?  ithall 
the  ungmlly  and  sinii  '         •  cr- 

I^Tound,  take  heetl  of  r  tl-c, 

beware  of  the  fire. 

Itut  I  will  keep  thee  no  longer  out  of  the 
book.  Christ  Jesus,  the  dr»wer  of  the  vine- 
yard, take  care  of  thee,  dig  altout  thee,  and 
dung  thee,  that  thou  mayi'^tt  lK>ar  frtiit,  that 
when  the  I^ird  of  the  vin-  ;  ■  th  with 

hi*  nxc  to  seek  for  fniil  or  j  the  «en- 

:  damnation  on  the  barr*  n  ou 

.  i-scajH'  that  judgment.     1-  -cr- 

ground  must  to  the  wood-pile,  and  thcnco  to 
ihe  fire.     Farewell. 

(inice  l>e  with  all  Uiem  that  love  our  Lortl 
Jenus  in  aincerity  !     Anu-n. 

JOHN  ULNV  ^N 


THE  BARREN  FIG  TREE. 


A  certain  man  had  a  fig  tree  planted  in  his  vinej-ard;  and  he  came  and  sought  fruit  thereon,  and  found 
none.  Then  said  he  unto  the  dresser  of  his  vineyard,  Behold,  these  three  years  I  come  seeking  fruit  on  thia 
fli;  tree,  and  find  none ;  cut  it  down  ;  why  cumbereth  it  the  ground  ?  And  he  answering,  said  unto  him,  Lord, 
let  it  alone  this  year  also,  till  I  shall  dig  about  it,  and  dung  it;  and  if  it  bear  fruit,  well;  and  if  not,  then 
after  that  thou  shalt  cut  it  down,— Luke  xiii.  6-9. 


At  the  beginning  of  this  chapter  we  read 
how  .some  of  the  Jews  came  to  Jesus  Christ  to 
tell  him  of  the  cruelty  of  Pontius  Pilate  in 
nuiitrling  the  blootl  of  the  Galileans  with  their 
sacrilicos — an  heathenish  and  prodigious  act; 
for  tliorcin  he  showed  not  only  his  malice 
against  the  Jewish  nation,  but  also  against 
their  worship,  and  consequently  their  God — an 
action,  I  say,  not  only  heathenish,  but  pro- 
digious also ;  for  the  Lord  Jesus,  paraphrasing 
upon  this  fact  of  his,  teacheth  the  Jews  that 
without  repentance  "  they  should  all  likewise 
perish" — likewise,  that  is,  by  the  hand  and 
rage  of  the  Roman  empire.  Neither  should 
they  be  more  able  to  avoid  the  stroke  than 
were  those  eighteen  upon  whom  the  tower  of 
Siloam  fell  and  slew  them;  the  fulfilling  of 
which  prophecy,  for  their  hardness  of  heart 
and  impenitency,  was  in  the  days  of  Titus,  son 
of  Vespasian,  about  forty  years  after  the  death 
of  Christ.  Then,  I  say,  were  these  Jews  and 
their  city  both  environed  round  on  every  side, 
wherein  both  they  and  it  to  amazement  w'ere 
miserably  overthrown.  God  gave  them  sword 
and  famine,  pestilence  and  blood  for  their  out- 
rage against  the  Son  of  his  love;  so  "wrath 
came  on  them  to  the  uttermost." 

Now  to  prevent  their  old  and  foolish  salvo, 
wliicli  tliey  always  had  in  readiness  against 
fuch  propliecics  and  denunciations  of  judg- 
ment, tlie  Lord  Jesus  presents  them  with  this 
parable,  in  wliicli  he  emphatically  shows  them 
that  their  cry  of  being  the  temple  of  the  Lord, 
and  of  their  being  the  children  of  Abraham, 
&c.,  and  their  being  the  Church  of  God,  would 
not  stand  them  in  any  stead.  As  who  should 
say,  It  may  be  you  think  to  help  yourselves 
against  tliis  my  prophecy  of  your  utter  and 
unavoidable  overthrow  by  the  interest  which 
628 


you  have  in  your  outward  privileges,  but  all 
these  will  fail  you ;  for  what  think  you,  "A 
certain  man  had  a  fig  tree  planted  in  his  vine- 
yard, and  he  came  and  sought  fruit  thereon, 
and  found  none."  This  is  your  case.  The 
Jewish  land  is  God's  vineyard,  I  know  it ;  and 
I  know  also  that  you  are  the  fig  trees.  But 
behold,  there  wanteth  the  main  thing,  fruit, 
for  the  sake  and  in  expectation  of  which  be 
set  this  vineyard  with  trees.  Now,  seeing  the 
fruit  is  not  found  amongst  you — the  fruit,  I 
say,  for  the  sake  of  which  he  did  at  first  plant 
this  vineyard — what  remains  but  that  in  jus- 
tice he  command  to  cut  you  down  as  those  that 
cumber  the  ground,  that  he  may  plant  himself 
another  vineyard?  "Then  said  he  to  the 
dresser  of  his  vineyard,  Behold,  these  three 
years  I  come  seeking  fruit  on  this  fig  tree,  and 
find  none ;  cut  it  down ;  why  cumbereth  it  the 
ground  ?"  This  therefore  must  be  your  end, 
although  you  are  planted  in  the  garden  of  God; 
for  the  barrenness  and  unfruitfulness  of  your 
hearts  and  lives  you  must  be  cut  ofi",  yea, 
rooted  up  and  cast  out  of  the  vineyard. 

In  parables  there  are  two  things  to  be  taken 
notice  of  and  to  be  inquired  into  of  them  that 
read : 

First.  The  metaphors  made  use  of. 

Secondly.  The  doctrine  or  mysteries  couched 
under  such  metaphors. 

The  metaphors  in  this  parable  are — 1.  A 
certain  man;  2.  A  vineyard;  3.  A  fig  tree, 
barren  or  fruitless;  4.  A  dresser;  5.  Three 
years ;  6.  Digging  and  dunging,  &c. 

The  doctrine  or  mystery  couched  under 
these  words  is  to  show  us  what  is  like  to  be- 
come of  a  fruitless  or  formal  professor.     For — 

1.  By  the  man  in  the  parable  (Luke  xv.  11) 
is  meant  God  the  Father. 


THE  BARREN  FIO   TREE. 


629 


2.  By  the  vineyard,  (Isa.  v.  7,)  his  Church. 
8.  By  the  fig  tree,  a  professor, 

4.  By  tlie  dresser,  the  Lord  Jesus, 

5,  By  the  fig  tree's  barrenness,  the  pro- 
fessor's fruitlessness. 

G.  By  the  three  years,  the  patience  of  G(xl 
that  for  a  time  he  extendcth  to  barren  pro- 
frtwors. 

7.  Thi<j  calling  to  the  dresser  of  the  vineyard 
to  cut  it  down  is  to  show  the  outcries  of  justice 
against  fruitli>ss  profi>.Hsor». 

8.  The  dresser's  interce«ling  is  to  show  liow 
the  Lord  Jesus  sto|»s  in  and  takes  hold  of  the 
head  of  his  Father's  axe,  to  stop,  or  at  least  to 
defer,  present  cxecutiuD  of  a  barren  fig  tree. 

9.  The  <lresser's  desire  to  try  to  make  the  fig 
tree  tVuitful  is  to  show  you  how  unwilling  he 
is  that  ever  a  barren  fig  tree  should  yet  be 
barren  and  perish. 

l(t.  His  digginij  about  it  and  dunging  of  it 
is  to  show  his  willingness  to  apply  gospel  helps 
to  this  barren  professor,  if  haply  be  may  be 
fruitful. 

11.  The  supposition  that  the  fig  tree  may  yet 
continue  fruitK>ss  is  to  show  that  when  Christ 
Jwus  hath  done  all  there  are  some  proft-ssors 
will  abide  barren  and  fruith'ss. 

12.  The  dt-termination  U{>on  this  supposition 
at  last  to  cut  it  down  is  a  certain  prediction  of 
nuch  professors'  unavoidable  and  eternal  dam- 
nation. 

But  to  take  this  parable  into  pifcos  and  to 
discourse  more  particularly,  though  with  all 
brevity,  upon  all  the  parts  thereof. 

A  certain  tnan  had  a  Jiff  trre  planted  in  his  vine- 
yard. 

The  man,  I  told  you,  is  to  represent  to  us 
Go<i  the  Father,  by  which  similitude  ho  is 
often  set  out  in  tho  New  Testament. 

Olwerve,  then,  that  it  is  no  new  thing  if  you 
find  in  God's  Church  barren  fig  trees,  fruitlcMs 
professors,  even  as  here  you  sec  is  a  tree,  a 
fruitless  tree,  a  fruith'ss  fig  tree  in  the  vincyanl. 
Fruit  is  not  so  easily  brought  forth  iw  a  pro- 
fession is  got  into;  it  is  ea.sy  for  a  man  to 
clothe  himself  with  a  fair  show  in  the  fii-sh,  to 
worrl  it,  and  say,  Be  thou  warmr<l  atid  fillinl 
w  ith  the  best.  It  is  no  hard  thing  to  do  these 
with  other  things,  but  to  bo  fruitful,  to  bring 
forth  fruit  to  (mmI,  this  d«ith  not  every  tree,  no 
not  every  fig  tree  that  stamU  in  the  vineynni 
of  (fo<l.  Those  wonU  also,  '•  |v 
me  that  brarcth  not  fniit  he  t 
assert  the  same  thing.  There  are  branches  in 
Clirist,  in  Christ's  bo<ly  mystical,  (which  is  *••* 


Cliurch,  his  vineyard,)  that  bear  not  fruit, 
wherefore  the  hand  of  C«(m1  is  to  take  them 
away.  "  I  looked  for  gra|>es,  and  it  brought 
forth  wild  grap»-s;''  that  is,  no  fruit  at  all  that 
Wits  acceptable  with  0(xl.  Again,  "Israel  is 
an  empty  vine,  he  bringeth  forth  fruit  unto 
himself,"  none  to  (!<kI;  he  is  without  fruit  to 
God.  All  these,  with  many  mi.re,  show  us  the 
truth  of  the  filwervation,  and  that  (  mmI's  Church 
may  be  cuinlun«l  with  fruillews  fig  trees,  nilh 
barren  professors. 

Ifitd  a  fit)  tree. 
Alth.Hjgh  there  be  in  Ci.kI's  Church  that  be 
barren  an«l  fruitless,  yet,  as  I  »aid,  t«>'  look 
upon  they  are  like  the  rest  of  the  trees,  even  a 
fig  tree:  it  was  not  an  oak,  nor  a  willow,  nor  a 
thorn,  nor  a  bramble,  but  a  fig  tree.  "They 
come  befiire  thee  its  thy  people  cometh ;" 
"They  delight  to  know  my  ways,  as  a  nation 
that  did  righteousness  and  forsook  not  the 
ordinances  of  their  God;  they  ask  of  me  the 
ordinances  of  justice,  they  take  delight  in  ap- 
proaching to  God,"  and  yet  but  barren,  fruit- 
less and  unprofitable  professors.  Judius  also 
wsis  one  of  the  twelve,  a  disciple,  an  ajHwtle,  a 
preacher,  an  officer,  yea,  and  such  a  one  aa 
none  of  the  eleven  mistrusted,  but  preferred 
bi'foro  themselves,  each  one  cr}-ing  out,  "  la  it 
I  ?  Is  it  I  ?"  None  of  them,  as  we  read  of, 
mistruste<l  Judas,  yet  he,  in  Chri-t's  eye,  was 
the  barren  fig  tree,  a  devil,  a  frui'  -or. 

The  foolish  virgins  h1.s<»  went  fort  "rid 

with  the  other,  had  lam|>s  and  light,  and  were 
awakene<l  with  the  other;  yea,  had  boldncsM  to 
go  forth,  when  the  midnight  cr\*  was  made, 
with  the  other,  and  thought  that  they  could 
have  looktMl  t'hrist  in  the  face  when  he  sat 
upon  the  throne  of  judgment,  with  the  other, 
and  yet  but  f(M>li,sb,  but  barren  fig  tree^i,  but 
fruitless  professors.  "  Many,"  saith  Christ, 
"  will  say  unto  me  in  that  day"  this  and  that, 
anti  will  also  talk  of  many  wonderful  works; 
yet  behold,  he  finds  nothing  in  •  ;he 

fruits  of  unrighteousni-ss:  they  w>  .icr 

barren  aiid  fruitless  prt)fessoni. 

Had  a  fifj  tree  planted. 

This  word  planted  doth  aUo  reach   far;  it 

•upposeth  one  taken  out  of  its  natural  soil,  or 

removed  from  th--  :  '  ''lal 

•'»*»me<|    to   l»o   rn'  Aj 

rid 

-in 

togodlineiM.  IV  Ixxx.  8.    "  1  iiou  ha»t  brought 

T  %;i...  out  of  F^ryv*     ''""•  hasl  cast  out  tba 


630 


heathen,  and  planted  it."    Of  some 
branches  of  this  vine  were  there  unfruitful 

professors.  ,    .1.  • 

It  must  he  concluded,  therefore,  that  this 
profes..or  tluit  remaineth,  notwithstanding, 
fruitless,  is,  as  to  the  view  and  judgment  of 
the  Church,  rightly  brought  in  thither-to  wit, 
by  confession  of  faith,  of  sin,  and  a  show  of 
repentance  and  regeneration :  thus  false  breth- 


BUNYAN'S  COMPLETE   WORKS. 

therefore  learned  this  boldness  of  n(me  in  the 
visible  world ;  they  only  took  it  of  the  devil, 


of  the 


ren  creep  in  unawares. 


All  these  things  this 


prei 
wise, 


yyord  phi  iih  I  h  intimateth;  yea,  further,  that  the 
Church  is  satisfied  with  them,  consents  they 
should  abide  in  the  garden,  and  counteth  them 
sound  as  the  rest ;  but  before  God,  in  the  sight 
of  God,  they  are  graceless  professors,  barren 
and  fruitless  fig  trees. 

Therefore,  it  is  one  thing  to  be  in  the  Church 
or  in  a  profession,  and  another  to  be  of  the 
Church  and  to  belong  to  that  kingdom  that  is 
ared  for  the  saint  that  is  so  indeed.  Other- 
being  planted,  shall  it  prosper?  shall  it 
not  utterly  wither  when  the  east  wind  touch- 
eth  it?  it  shall  wither  in  the  furrows  where 
it  grew." 

Jfad  a  Jiff  tree  jilantcd  in  his  mneyard. 

In  his  vineyard.  Hypocrites  with  rotten 
hearts  are  not  afraid  to  come  before  God  in 
Zion.  These  words,  therefore,  suggest  unto  us 
a  prodigious  kind  of  boldness  and  hardened 
fearlessness ;  for  what  presumption  higher  a,nd 
what  attempt  more  desperate  than  for  a  man 
that  wanteth  grace  and  a  true  knowledge  of 
God  to  crowd  himself,  in  that  condition,  into 
the  house  or  Church  of  God,  or  to  make  pro- 
fession of  and  desire  that  the  name  of  God 
should  be  called  upon  him? 

For  the  man  that  maketli  a  profession  of  the 
religion  of  Jesus  Christ,  that  man  hath,  as  it 
were,  put  the  name  of  God  upon  himself,  and 
is  called  and  reckoned  now  (how  fruitless  so- 
ever before  God  or  men)  the  man  that  hath  to 
do  with  Gi)d,  the  man  that  God  owneth  and 
will  stand  for.  This  man,  I  say,  by  his  j)ro- 
fession,  suggesteth  this  to  all  that  know  him  to 
be  such  a  professor.  Men  merely  natural — I 
moan,  men  that  have  not  got  the  devilish  art 
cf  hypocrisy — are  afraid  to  think  of  doing 
thus :  "  And  of  the  rest  durst  no  man  join 
himself  ';o  them,  but  the  people  magnified 
them."  And  indeed  it  displeaseth  God: 
"They  have  brought,"  saith  he,  " men  uncir- 
cumcised  into  my  sanctuary."  And  again, 
(Isa.  i.  12 :)  "  When  you  come  to  appear  before 
me,  who  hatli  required  this  at  your  hand,  to 
!read   my   courts?'    saith   God.      They  have 


for  he,  and  he  only,  with  these  his  disciples, 
attempt  to  present  themselves  in  the  Church 
before  God.  "  The  tares  are  the  children  of 
the  wicked  one"— the  tares,  that  is,  the  hypo- 
crites, that  are  Satan's  brood,  the  generation 
of  vipers,  that  cannot  escape  the  damnation 
of  hell. 

Had  a  fig  tree  plmiied  in  his  vineyard. 

He  doth  not  say.  He  planted  a  fig  tree,  but 
there  was  a  fig  tree  there ;  he  had  or  found  a 
fig  tree  planted  in  his  vineyard. 

The  great  God  will  not  acknowledge  the 
barren  fig  tree  or  barren  jDrofessor  to  be  his 
workmanship  or  a  tree  of  his  bringing  in; 
only  the  text  saith  he  had  one  there.  This  is 
much  like  that  in  Matt.  xv.  13 :  "  Every  plant 
which  my  heavenly  Father  hath  not  planted 
shall  be  rooted  up."  Here  again  are  plants  in 
his  vineyard  which  God  will  not  acknowledge 
to  be  of  his  planting ;  and  he  seems  to  sug- 
gest that  in  his  vineyard  are  many  such. 
Every  plant,  or  all  those  plants  or  professors 
that  are  got  into  the  assembly  of  the  saints  or 
into  the  profession  of  their  religion  without 
God  and  his  grace,  "  shall  be  rooted  up." 

"And  when  the  King  came  in  to  see  the 
guests,  he  saw  there  a  man  that  had  not  on  a 
wedding  garment.  And  he  said  unto  him. 
Friend,  how  camest  thou  in  hither,  not  having 
on  a  wedding-garment?"  Here  is  one  so  cun- 
ning and  crafty  that  he  beguiled  all  the 
guests :  he  got  and  kept  in  the  Church,  even 
until  the  King  himself  came  in  to  see  the 
guests.  But  his  subtilty  got  him  nothing; 
it  did  not  blind  the  eyes  of  the  King  ;  it  did 
not  pervert  the  judgment  of  the  righteous. 
"Friend,  how  camest  thou  in  hither?"  did 
overtake  him  at  last,  even  a  public  rejection ; 
the  King  discovered  him  in  the  face  of  all 
present.  "How  camest  thou  in  hither?"  My 
Father  did  not  bring  thee  hither ;  I  did  not . 
bring  thee  hither;  my  Spirit  did  not  bring 
thee  hither;  thou  art  not  of  the  heavenly 
Father's  planting;  "liow  camest  thou  in 
hither?"  "He  that  cometh  not  in  by  the 
door,  but  climbeth  up  some  other  way,  the 
same  is  a  thief  and  a  robber."  This  text  is 
full  and  plain  also  to  our  purpose,  for  this 
man  came  not  in  by  the  door,  yet  got  into  the 
Church ;  he  got  in  by  climbing ;  he  broke  in 
at  the  windows;  he  got  something  of  the 
light  and  giory  of  the  Gospel  of  our  Lord 
Jesus  Christ  in  his  head,  and  so  (hardy  wretch 


THE  BARRES  FIG   TREE. 


631 


ihat  he  was)  he  presumed  to  crowd  himself 
imong  the  children.  But  how  is  this  re- 
sented? What  suith  the  King  of  him?  Wliy, 
this  is  his  sign:  "the  same  is  a  thief  and  a 
robber."  See  yo  hero  also  if  all  tht-y  be 
>wued  as  the  pUuiting  of  (lod  that  |;i't  into 
his  Church  or  mnke  profession  of  his  name. 

Had  a  fig  tree — had  one  without  a  wed- 
tling-^arment  had  a  thief  in  his  garden,  at 
his  wedding,  in  his  house.  These  climbed  up 
eomo  i>rh.  r  way.  There  are  many  ways  to  get 
into  till-  Church  of  (Jml  and  profession  of  his 
name  besides,  and  without  an  entering  by  the 
door. 

1.  There  b*  the  way  of  lying  and  dissem- 
Ming;  and  at  this  gap  the  Ciibeonites  got  in. 
J.wh.  ix.  3,  4,  &c. 

is    .•sometimes    falsenes.s    amongst 
ips,  eilhrr    for   the  sake   of  carnal 
rdaiioio  or  the  like ;  at  this  hole  Tobiah  the 
enemy  of  God  got  in.  Neh.  xiii.  4,  Ti,  t>. 

3.  There  is  bometinu's  negligence  and  too 
much  uncircuinspectni»ss  in  the  whole  Church  ; 
thus  the  uncircumcised  get -in.  ICzek.  xliv. 
:.  8. 

4.  fv>mf»t!ni«»«  n?nin,  h-t  the  Church  be  never 

liave  so  mueJk  helj) 
:><'guile  them  ail,  anti 
>  get  in.     These  are  of  that  sort  of  thieves 
lat  Paul  complains  of:  "  falso  brethren  arc 
rought  unawares."     Judc  also  cries  out  of 
■  1    men    crept    in    ti 

1 1    What,  were  the. 
;y    humility,   a   neglecting   of  tlie 
in   any   humour.     Oh    how   seem- 
igly  self-denying  are  wjiiie  of  these  creeping 
ihingx,  that  yet  arc  to  lie  held   (as  wo  shall 
know  them)  an  abomination  to  Israel !  Lev. 
\i.  43.  44. 
"  Hut  in  n  ereiit  hon«<»  thoro  ar*>  nnt  onlv 


to  dishonour."     Hy  tliesc  wortU  tho  apoAtlc 
•''ems  to  tjike  it  for  granted  that  as  there  '•■•'• 
"jen,  »o  there  still  will  be.  these  kind 


to  go  beyond  it ;  that  speaks  but  of  the  repro- 
bate in  general,  but  this  of  sue!.  '  !,  in 
particular;  that  sj>eaks  of  their  Imt 

in  the  common  way,  but  this  tli.ii  u»  \  must 
be  suffered  to  creep  into  tho  Chureli,  there  to 
fit  themselves  for  their  place,  their  own  place, 
(Acts  i.  2o,)  tho  place  preparwl  for  them  of 
this  sort  only ;  as  tho  Lord  Jraus  said  onoe 
of  the  rharisees,  "These  shall  receive  greater 
damnation." 

Uarren  l\  i 

heard  all  tl, 

that  this  fig  tree  in  imt  ik  ..  .   ••!    iiixl 

to  be  his,  but  is  denied   to   ,  :         ■   phkiitiug 

and  of  his  bringing  unto  his  wedding?     LKwt 
thou  not  see  that  thou  art  called  u  thief  and  » 
robber,   that    hast  either  climbed   up   to  or 
crept   in   at   another    place   than    t 
Dost  thou  not  hear  that  thero  will  ! 
house  wooden  and  earthly  ami  timt 

no  place  will  serve  to  fit  tli  ,1  but  tho 

house,  Church,  the  vineyard  of  Uod?  Ihirreo 
fig  tree,  fruitless  Christian,  do  not  thine  cam 
tingle? 

And  he  came  and  toughl  fruit  thereon. 
When  a  man  hath  got  a  profe.<^<«ion,  and  b 
crowded  into  the  Cliurch.  and  house  of  (Jod, 
tho'question  is  not  now,  Ilalh  he  life,  halb  h6 
right  principles?  but,  Ilath  ho  fruit?  Ho 
came  seeking  fruit  thereon.  It  mattenth  not 
who  brought  thee  in  hitli  riiiKl  or 

the  devil,  or  thine  own   \  x*  heart; 

but  hast  thou  fruit?  D<ixl  litou  l>i 
fruit  unto  Gml?  "And  let  every 
nameth  the  name  of  the  I>*rd  Jc?tuii  Christ  de- 
part from  iniquity."  He  doth  not  say,  AQ|d 
let  ever}'  one  that  liatb  gmce,  or,  Let  tlioete 
that  have  the  Spirit  of  0«h1  ;  but,  "  Let  every 
nn«'  th'tt  n:imeth  the  name  of  (ho  Lord  Je«us 
't  from  ini<|iiity." 

'   men   nii>«ldle  with   religion   fort 
Why  do  they  call  tlieinselve»  by  the  name  of 

•'t»?  I^rd  Je«us  if  they  h.'f -   •'■  •  grace  of 

'  kI,  if  they  havo  not  tli  :  Christf 

<  K»d  til  !h  fruit.     \N  .at  do  thcj 

do   in  F,<t   theru   work   or  p»H 


vcMels  of  wood  and  of  earth,  as  well  as 

'  ■•  '     r  gold.     8o  then  iher '  »  ■ 

rs  in  the  garden  of  ' 


Wherefore  want  of  gmce 
will  not  keep  (»«xl  from  s. 
he  cnnie  and  sought  fruit 


•  irit 


He 


iiU 


632 


BUNYAN'S  COMPLETE  WORKS. 


heavenly  principle  is  in  him;  why  then  should 
not  God  seek  fruit? 

As  for  them,  therefore,  that  will  retain  the 
name  of  Christians,  fearing  God,  and  yet  make 
conscience  of  bringing  forth  fruit  to  him,  he 
Baith  to  them,  "Away!  As  for  you,  go  ye, 
serve  every  one  his  idols,  and  hereafter  also, 
if  ye  will  not  hearken  unto  me,"  &c.  Barren 
fig  tree,  dost  thou  hear?  God  expecteth  fruit, 
God  calls  for  fruit,  yea,  God  will  shortly  come 
seeking  fruit  on  this  barren  fig  tree.  Barren 
fig  tree,  cither  bear  fruit  or  go  out  of  the  vine- 
yard; and  yet  then  tliy  case  will  be  unspeak- 
ably damnable.  Yea,  let  me  add,  if  they 
shall  neither  bear  fruit  nor  depart,  God  "will 
take  his  name  out  of  their  mouth."  He  will 
have  fruit.  And  I  say  further,  if  thou  wilt  do 
neither,  yet  God  in  justice  and  righteousness 
will  still  come  for  fruit.  And  it  will  be  in 
vain  for  thee  to  count  this  austerity.  He  will 
"reap  where  he  hath  not  sown,  and  gather 
where  he  hath  not  strewed."  Barren  fig  tree, 
dost  thou  hear? 

Question.  What  if  a  man  have  no  grace? 

Answer.  Yet  he  hath  a  profession. 

And  fie  came  and  sought  fruit  thereon. 

A  Church,  then,  and  a  profession  are  not 
places  where  the  workers  of  iniquity  may 
hide  themselves  and  sins  from  God.  Some  of 
old  thought  that  because  they  could  cry,  "  The 
temple  of  the  Lord,  the  temple  of  the  Lord!" 
that  therefore  they  were  delivered,  or  had  a 
dispensation  to  do  the  abominations  which 
they  committed;  as  some  in  our  days.  For 
who  (say  they)  have  a  right  to  the  creatures 
i^  not  Christians,  if  not  professors,  if  not 
Church  members?  And  from  this  conclusion 
let  go  the  reins  of  their  inordinate  affections 
after  pride,  ambition,  gluttony,  pampering 
themselves  without  fear,  (Jude  12,)  daubing 
themselves  with  the  lust-provoking  fashions 
of  the  times;  to  walk  with  stretched-out  necks, 
naked  breasts,  frizzled  foretops,  wanton  ges- 
tures, in  gorgeous  apparel,  mixed  with  gold 
and  pearl  and  costly  array.  I  will  not  here 
make  inspection  unto  their  lives,  their  car- 
riages at  home,  in  their  corners,  and  secret 
holes;  but  certainly  persons  thus  spirited, 
thus  principled,  and  thus  inclined  have  but 
cjnpty  boughs— boughs  that  want  the  fruit 
that  God  expects,  and  that  God  will  come 
down  to  seek. 

Barren  fig  tree,  thou  art  not  licensed  by  thy 
profession  nor  by  the  Lord  of  the  vineyard  to 
bear  these  clusters  of  Gomorrah;  neither  shall 


the  vineyard  nor  thy  being  crowded  among 
the  trees  there  shelter  thee  from  the  sight  of 
the  eye  of  God.  Many  make  religion  their 
cloak  and  Christ  their  stalking-horse,  and  by 
that  means  cover  themselves  and  hide  their 
own  wickedness  from  men;  but  God  seeth 
their  heart,  hath  his  print  upon  the  heels  of 
their  feet,  and  pondereth  all  their  goings;  and 
at  last,  when  their  iniquity  is  found  to  be 
hateful,  he  will  either  smite  them  with  hard- 
ness of  heart,  and  so  leave  them,  or  awaken 
them  to  bring  forth  fruit.  Fruits  he  looks  for, 
seeks  and  expects,  barren  fig  tree ! 

But  what !  Come  into  the  presence  of  God 
to  sin!  What!  come  into  the  presence  of 
God  to  hide  thy  sin !  Alas,  man !  the  Church 
is  God's  garden,  and  Christ  Jesus  is  the  great 
Apostle  and  High  Priest  of  our  profession. 
What!  come  into  the  house  that  is  called  by 
my  name!  into  the  place  where  mine  honour 
dwelleth,  (Ps.  xxxvi.  8,)  where  mine  eyes  and 
heart  are  continually!  1  Kings  ix.  3.  What! 
come  there  to  sin,  to  hide  thy  sin,  to  cloak  thy 
sin !  His  plantfe  are  an  orchard  with  pleasant 
fruits,  (Song  iv.  13,)  and  every  time  he  goeth 
into  his  garden  it  is  "  to  see  the  fruits  of  the 
valley,"  and  to  "see  if  the  vines  flourish  and 
if  the  pomegranates  bud." 

Yea,  saith  he,  he  came  seeking  fruit  on  thia 
fig  tree.  The  Church  is  the  place  of  God's  de- 
light, where  he  ever  desires  to  be:  there  he  is 
night  and  day.  He  is  there  to  seek  for  fruit 
— to  seek  for  fruit  of  all  and  every  tree  in  the 
garden.  Wherefore,  assure  thyself,  O  fruit- 
less one,  that  thy  ways  must  needs  be  open  be- 
fore the  eyes  of  the  Lord.  One  black  sheep  is 
soon  espied,  although  in  company  with  many 
— that  is,  taken  with  the  first  cast  of  the  eye ; 
its  different  colour  still  betrays  it.  I  say, 
therefore,  a  Church  and  a  profession  are  not 
places  where  the  workers  of  iniquity  may  hide 
themselves  from  God,  that  seeks  for  fruit.  "  My 
vineyard,"  saith  God,  "which  is  mine,  is  be- 
fore me." 

And  he  came  and  sought  fruit  thereon,  and  found 
none. 

Barren  fig  tree,  hearken:  thy  continual  ncn- 
bearing  of  fruit  is  a  dreadful  sign  that  thou  art 
come  to  a  dreadful  end,  as  the  winding  up  of 
this  parable  concludeth. 

"  And  found  none."  None  at  all,  or  none  to 
God's  liking;  for  when  he  saith,  "He  came 
seeking  fruit  thereon,"  he  means  "fruit  meet 
for  God,"  pleasant  fruit,  fruit  good  and  sweet. 

Alas!  it  is  not  any  fruit  Avill  serve;  bad  fruit 


THE  BARREy  FIG   TREE. 


633 


IB  counted  none :  "  Every  .fee  that  bringeth  not 
forth  good  fruit  is  hewn  down  and  c;ist  into  the 
Gre." 

1.  There  is  a  fruit  among  professors  that 
withers,  and  so  never  conies  to  be  ripe;  a  fruit 
that  is  smitten  in  the  growth,  and  comes  nut  I*) 
maturity,  and  this  is  reckoneii  no  fruit:  this 
fruit  those  profeswon*  bear  that  have  many  fair 
beginnings  or  blossoms,  that  make  many  fair 
oJlers  of  repentance  and  amendment,  that  be- 
gin to  pray  to  n^solve,  and  to  break  olf  their 
sins  by  righ(».:'Usness,  but  stop  at  those  begin- 
nings, and  l)ring  no  fruit  fortli  to  jierfeelion. 
This  niiui's  fruit  is  withered,  wrinkh-d,  smitten 
fruit,  and  is  in  cfTect  no  fruit  at  all. 

2.  There  is  a  hasty  fruit,  such  as  is  the  "  corn 
upon  the  house-top"  or  that  which  springs 
up  on  the  dung-hill,  that  runs  u|)  suddenly, 
violently,  with  great  stalks  and  big  show,  and 
yet  at  bust  provt-s  empty  of  kernel.  This  fruit 
is  to  hv  found  in  those  professors  that  on  sud- 
den arc  so  awakened,  bo  convinced,  and  so  af- 
fected with  their  condition  that  they  shake  the 
whole  family,  the  endsliip,  the  whole  town. 
For  awhile  tluy  cry  hastily,  vehemently,  dole- 
fully, mournfully,  yet  all  is  but  a  pang,  an  agony, 
a  fit ;  they  bring  not  forth  fVuit  with  patience. 
These  are  called  those  hju-*ty  fruits  that  "shall 
bo  a  fading  flower." 

3.  There  is  a  fruit  that  is  vile  and  ill-tasted, 
(Jer  xxiv.,)  how  long  soever  it  be  in  growing; 
the  ro«»t  Is  drill!,  and  cannot  convey  a  sulli- 
ciency  of  sap  to  the  branches  to  ripru  the  fruit. 
These  arc  the  fruit  of  such  profess(»rs  whoso 
hearts  are  estrangi>d  from  communion  w  ith  the 
Holy  Ghcwt,  whose  fruit  growetb  from  them- 
selves, from  their  partjt,  gifts,  strength  of  wit, 
natural  or  moral  principles.  Thi-se,  notwith- 
standing they  bring  forth  fruit,  are  called  empty 
vines,  sueh  a."«  bring  not  forth  fruit  to  CJtxl. 

"  Their  rf>ot  is  dried  up,  they  shall  bear  no 
fruit:  yea,  though  they  bring  forth,  yet  will  I 
sUy  even  the  belovo<i  fruit  of  their  womb." 

4.  There  is  a  fruit  that  is  wild:  "I  looked 
for  gm(Hit,  and  it  brought  forth  wild  gra|Hit." 
I  olJ>»••r^•e  that  as  there  are  tnt-s  and  herlw  that 
are  wholly  right  and  noble,  fit  indii-<l  for  the 
Tinryard,  so  there  arc  also  their  semblance, 
but  wild,  not  right,  but  ignoble.  There  is  the 
gra|H>,  and  the  wild  gra{)e;  the  vine,  and  the 
wild  vine;  the  rwie,  and  canker  rtwe ;  flow- 
ers, and  wild  flowrm;  tho  n|ipli-,  and  the  wild 


children   to  play   with,  yet   the   prudent  and 
piive  col  -it  tli.iii  of  Hull-  (If  iii«  1.  .!ii.-      TlnTi- 


are  also  in  tlie  world  a  generation  of  professors 
that  notwithstanding  their  profession  are  wild 
by  nature ;  yea,  suih  as  were  never  cut  out 
or  otV  from  the  wild  olive  tree,  nor  never  yet 
planted  into  the  gmnl  olive  tn-e.  Now  these 
can  bring  nothing  forth  but  wild  olive  berries; 
they  cannot  bring  forth  fruit  unto  CJo<l.  Such 
are  all  those  that  have  lightly  taken  up  a  pro- 
fe.Msicjn,  and  crept  into  the  vineyanl  without  a 
new  birth  and  the  blessing  of  regeiirration. 

5.  There  is  also  untimely  fruit:  "  Kven  as 
a  fig  tree  casteth  forth  her  untimely  fign" — 
fruit  out  of  season,  and  so  no  fruit  to  Uod'i 
liking. 

There  are  two  sorts  of  professors  subject  to 
bring  forth  untimely  fruit — 1.  They  that  bring 
forth  fruit  too  8tM>n ;  2.  They  that  bring  forth 
fruit  too  late. 

(1.)  They  that  bring  forth  too  soon.  Th<v 
are  such  as  at  present  receive  the  word  with 
joy:  anon,  before  they  have  root  downwards, 
they  thrust  forth  upwards,  but  having  no  root, 
when  the  sun  ariseth  they  are  smitten,  and 
miserably  die  without  fruit.  Tlu>se  profesi«4)rM 
are  those  light  and  inconsiderate'  ones  that 
think  nothing  but  peace  will  attend  the  tios|K'l, 
and  so  anon  rejoice  at  the  tidings,  without  fore- 
seeing the  evil ;  wherefore,  when  the  evil  comes, 
being  unarmed,  and  so  not  able  to  stand  any 
long<?r,  they  die  and  are  withennl,  and  bring 
forth  no  fruit:  "He  that  receivetl  the  ncvd  in 
stony  places,  the  same  is  he  that  hcareth  tho 
word,  lUid  anon  with  joy  receiveth  it ;  yet  hath 
he  not  root  in  himself,  but  duretli  for  awhile; 
for  when  tribulation  or  |>ersecution  ariseth  be- 
cause of  the  word,  by  and  by  they  are  offend- 
ed." There  is  in  Isa,  xxviii.  4  mention  made 
of  some  "  whose  glorious  beauty  shall  Ih>  a 
fading  flower,"  because  it  is  fruit  U-fore  sum- 
mer.    Itoth  these  are  untimely  fruit. 

(2.)  They  also  bring  forth  untimely  fruit  that 
stay  till  the  season  is  over.  Uo<l  will  have  his 
fruit  in  his  season  ;  I  say,  he  will  receive  liirni 
of  such  men  as  shall  render  them  to  him  in 
their  sea.>ton.  The  missing  of  the  season  is 
dangiTous  ;  htaying  till  the  diM>r  is  shut  is  dan- 
gerous. .Many  there  Im  that  come  ii<>t  till  the 
flood  of  tiiHl's  anger  is  raisetl  and  t<M>  ileep  for 
them  to  wade  through,  "Surely  in  the  floods 
of  great  waters  they  shall  not  c«>me  nigh  unto 
him."  E<«nu's  (afterwards)  is  fi>arful;  "For 
vi>  know  that  aftcrwani,  when  he  would  have 

'he 
Vhl 
it  careluliy  with  tiarn.  ' 

Si.   tl>o   rliiMri  n    cif  I«r.i.  1,    thi-y    i.r-iUijht    Ui 


G34 


BUSYAN'S  COMPLETE   WORKS. 


Gou  the  fruits  of  obedieuce  too  late :  their  "  Lo, 
we  be  here,"  came  too  late;  their  "We  will 
go  up,"  came  too  late:  the  Lord  had  sworn 
before  "  that  they  should  not  possess  the  land." 
All  these  are  such  as  bring  forth  untimely 
fruit.  It  is  the  hard  hap  of  the  reprobate  to 
do  all  things  too  late,  to  be  sensible  of  his 
want  of  grace  too  late,  to  be  sorry  for  sin  too 
late,  to  seek  repentance  too  late,  to  ask  for 
mercy  and  to  desire  to  go  to  glory  too  late. 

Thus  you  see  that  fruit  smitten  in  the  growth, 
Ihat  witiiereth,  and  that  comes  not  to  maturity, 
is  no  fruit ;  that  hasty  fruit,  such  as  the  "  corn 
upon  the  house-top,"  withcreth  also  before  it 
groweth  up,  and  is  no  fruit;  that  the  fruit  that 
is  vile  and  ill-tasted  is  no  fruit;  that  wild 
fruit,  wild  grapes  are  no  fruit;  that  untimely 
fruit,  such  as  comes  too  soon  or  that  comes  too 
late,  such  as  come  not  in  their  season,  are  no 
fruit. 

And  he  came  and  sought  fruit  thereon,  and  found 
none. 

Nothing  will  do  but  fruit;  he  looked  for 
grapes ;  when  the  time  of  fruit  grew  near  he 
sent  his  servants  to  the  husbandmen,  that  they 
migh.t  receive  the  fruit  of  it. 

Question.  But  what  fruit  doth  God  expect? 

A nswei'.  Good  fruit.  "  Every  tree  that  bring- 
eth  not  forth  good  fruit  is  hewn  down."  Now, 
before  the'  fruit  can  be  good  the  tree  must  be 
good,  for  good  fruit  makes  not  a  good  tree, 
"  but  a  good  tree  bringeth  forth  good  fruit.  Do 
men  gather  grapes  of  thorns,  or  figs  of  this- 
tles?" A  man  must  be  good,  else  he  can  bring 
forth  no  good  fruit ;  he  must  have  righteous- 
ness imputed,  that  he  may  stand  good  in  God's 
bight  from  the  curse  of  his  law ;  he  must  have 
a  principle  of  righteousness  in  his  soul,  else 
how  should  he  bring  forth  good  fruits?  and 
iience  it  is  that  a  Christian's  fruits  are  called 
"  the  fruits  of  the  Spirit,  the  fruits  of  right- 
eousness, which  are  by  Jesus  Christ."  The 
fruits  of  the  Spirit,  therefore  the  Spirit  must 
be  there;  the  fruits  of  righteousness,  there- 
fore righteousness  must  first  be  there.  But  to 
particularize  in  a  few  things  briefly: 

1.  God  expecteth  fruit  that  will  answer  and 
bo  worthy  of  the  repentance  which  thou  fcign- 
eat  thyself  to  have.  Every  one  in  a  profession 
and  that  hath  crowded  into  the  vineyard  pre- 
tpn<leth  to  repentance:  now  of  every  such  soul 
God  expecteth  that  the  fruits  of  repentance  be 
found  to  attend  them.  "Bring  forth  fruits, 
therefore,  meet  for  repentance,"  or  answerable 
to  thy  profession  of  the  doctrine  of  repentance. 


Barren  fig  tree,  seeing  thou  art  a  professor  and 
art  got  into  the  vineyard,  thou  standest  before 
the  Lord  of  the  vineyard  as  one  of  the  trees 
of  the  garden ;  wherefore  he  looketh  for  fruit 
from  thee  as  from  the  rest  of  the  trees  in  the 
vineyard — fruit,  I  say,  and  such  as  may  declare 
thee  in  heart  and  life  one  that  hath  sound 
profession  of  repentance.  By  thy  profession 
thou  hast  said,  I  am  sensible  of  the  evil  of  sin. 
Now,  then,  live  such  a  life  as  declares  that 
thou  art  sensible  of  the  evil  of  sin.  By  thy 
profession  thou  hast  said,  I  am  sorry  for  my 
sin.  Why,  then,  live  such  a  life  as  may  declare 
this  sorrow.  By  thy  profession  thou  hast  said, 
"  I  am  ashamed  of  my  sin."  Yea,  but  live 
such  a  life  that  men  by  that  may  "see  thy 
shame  for  sin."  By  thy  profession  thou  sayest, 
I  have  turned  from,  let  off",  and  am  become  an 
enemy  to  every  appearance  of  evil.  Ah !  but 
doth  thy  life  and  conversation  declare  thee  to 
be  such  an  one?  Take  heed,  barren  fig  tree, 
lest  thy  life  should  give  thy  profession  the  lie ; 
I  say  again,  take  heed,  for  God  himself  will 
come  for  fruit ;  "  and  he  sought  fruit  thereon." 

You  have  some  professors  that  are  only  saints 
before  men  when  they  are  abroad,  but  are 
devils  and  vipers  at  home — saints  by  profes- 
sion, but  devils  by  practice — saints  in  word, 
but  sinners  in  heart  and  life.  These  men  may 
have  the  profession,  but  they  want  the  fruits 
that  become  repentance. 

Barren  fig  tree,  can  it  be  imagined  that  those 
that  paint  themselves  did  ever  repent  of  their 
pride?  or  that  those  that  pursue  this  world  did 
ever  repent  of  their  covetousness  ?  or  that  those 
that  walk  with  wanton  eyes  did  ever  repent  of 
their  fleshly  lusts?  Where,  barren  fig  tree,  is 
the  fruit  of  these  people's  repentance  ?  Nay, 
do  they  not  rather  declare  to  the  world  that 
they  have  repented  of  their  profession  ?  Their 
fruits  look  as  if  they  had.  Their  pride  saith 
they  have  repented  of  their  humility ;  theix 
covetousness  declareth  that  they  are  weaiy  of 
depending  upon  God ;  and  doth  not  thy  wanton 
actions  declare  that  thou  abhorrest  charity? 
Where  is  thy  fruit,  barren  fig  tree  ?  Repent- 
ance is  not  only  a  sorrow  and  a  shame  for,  but 
a  turning  from,  sin  to  God.  In  Heb.  iv.  it  is 
called  "repentance  from  dead  works."  Hast 
thou  that  godly  sorrow  that  worketh  "  repent- 
ance to  salvation,  never  to  be  repented  of?" 
How  dost  thou  show  thy  carefulness  and  clear- 
ing of  thyself,  thy  indignation  against  sin,  thy 
fear  of  offending,  thy  vehement  desire  to  walk 
with  God,  thy  zeal  for  his  name  and  glory  in 
the  world?    And  what  revenge  hast  thou  in 


THE  nAlillES  FIG    TREE. 


636 


iljy  heart  against  even'  thought  ol"  dinobe- 
tlicnoe? 

Hut  where  \»  the  fruit  of  this  repentauee? 
Where  i.s  tliy  watchini;,  thy  fii^liii<7,  thy  pray- 
in<»  against  the  reinaintlen*  of  corruption? 
Where  i.s  thy  aeif-uhhorreiice,  thy  blu.shing 
before  God,  for  the  sin  thut  18  yet  behind.' 
Wliere  is  thy  tenderness  of  the  natno  of  God 
anil  hi.s  ways?  Where  is  thy  self-denial  and 
coiitentiiK-nt?  How  dost  tliou  sliow  before 
men  the  truth  of  thy  turning  to  CukI?  "  Iliust 
thou  renounced  the  liiddcn  things  of  dishon- 
esty, not  walking  in  craltinciw?"  Cunnt  thou 
commend  thyself  "to  i\.  rv  mun's  comuicuco 
in  the  sight  of  God?" 

2.  G«k1  expocteth  fruu  iiiai  -nail  nnnwcr  thnt 
faith  which  thou  makest  profc.-vsion  of.  The 
profi>!*.-ior  that  is  got  into  the  vineyard  of  God 
doth  feign  that  ho  hath  the  faith  the  must 
holy,  the  faith  of  CJoii's  elect.  Ah  !  but  where 
ure  thy  fruit.s,  barren  Ug  tree?  The  faith  of 
the  Uonians  Wius  spoken  of  throughout  the 
whole  w«»rld,  and  the  Thessalonians'  laith 
grew  exceedingly. 

Thou  professest  to  believe  thou  luust  pi-ace 
in  another  world  ;  hast  thou  let  go  this,  barren 
lig  tree?  Thou  profe.si*e.<*t  thou  believest  in 
Christ:  xa  he  the  joy  and  the  life  of  thy  soul? 
Yea,  what  conformity  unto  him,  to  his  sorrows 
and  suflVringx?  What  resenddance  hnth  his 
crying,  lutd  groaning,  and  bleeding,  nn<l  dying 
wrought  in  thee?  D«xst  thou  "  b«'ar  in  thy 
body  the  dying  of  the  I>»nl  Jesus?"  and  is 
al.so  "  the  life  of  Jeitus  made  manifi-st  in  thy 
mortal  body  ?"  Barren  lig  tree,  "  show  me  thy 
faith  by  thy  works."  *'  Show  out  of  a  good 
conver>wtiou  thy  works  with  meekni^iu  of 
heart." 

What  fruit,  barren  fig  tree,  what  dt-gree  of 
heart- hoi ines.s?  for  "  f.iith  purities  the  heart." 
What  love  to  the  I^»rd  Jesu-s?  for  "  fuilh  work- 
■  lii  by  love." 

1.  God  cx{>octeth  fruits  according  to  theaea- 
h.iiis  of  grace  thou  art  under,  .ne.  '  •  ,  the 
rain  tiiut  conieth  u(ion  thee.     !'<  .  art 

pL 
th    . 

frui\  tiial  thou  m 
tree.     Shall  he  Wo:  :.. 

fruit  aiuwerablc  to  the  means?  Uarren  fig 
tree,  God  expects  it,  and  will  find  it  too  if 
ever  ho  bloM  thcc.  "  For  the  earth  which 
dr  the  rain  ' 

an  I  I    forth    I. 

whom  It  is  dre»tK>«l,  ri'  i>r  Gml ; 

but  f  !>  «f  «Kiih  bcarvtii  r*  i«  r-  • 


jeeted,  and  is  nigh  untu  curMUg,  whose  end 
is  to  be  burned." 

Ilnrren  •"Mil,  how  many  showeis  of  grace, 
'"'^'  111  heaven,  how  many  tiniM 

lii'^  ams  of  the  city  of  G«k1  run 

gli<ling  by  thy  ro«>t«,  to  cause  thvo  to  bring 
forth  fruit?  These  showers  and  streams,  aiid 
the  dro|M  that  hang  upon  thy  boughs,  will  all 
be  occounted   for;  and  ;   testify 

iigain.Ht  thee  that  thou  <    .  ,.i  to  be 

buriHtl?  Hear  and  tremuie,  O  llmu  barren 
proi'cv.,,r  I  Fruits  thut  becuiiio  thy  prol'i-^xion 
of  the  gos|ic|  the  G«m1  of  heaven  expcetcth. 
The  gospel  hath  in  it  tlie  forgivonesH  of  sins, 
the  kingdom  of  heaven,  and  cU<rmU  life ;  but 
what  fruit  hath  thy  profetusion  of  a  belief  of 
thi-se  things  put  forth  in  thy  heart  and  lifoT 
Ha.st  thou  given  thyself  to  the  Lord.'  and  is 
all  that  thou  hast  to  be  ventured  for  iiis  name 
in  this  world?  Dost  thou  walk  like  one  that 
is  bought  with  a  price,  even  with  the  price  of 
precious  bloml  ? 

4.  The  fruit  that  ftod  expocteth  is  such  lu  is 
meet  for  himself— fruit  that  may  gh.rify  God, 
(lod's  trees  "are  trees  of   right.  ;ho 

planting  of  the  Lord,  that   he  in  .ri- 

fled ;"  fruit  that  t4isleth  of  heaven,  abundance 
of  such  fruit.  "  For  herein,"  saith  Christ,  "  is 
my  Father  glorifanl,  that  ye  bring  f«»rth  much 
fruit" — fruits  of  all  kinds,  new  and  old:  the 
fruits  of  till*  ."spirit  i<*  in  all  poodmsM,  and  right- 
world, 
1,  fruits 
before  angels. 

O  my  brethren,  "  what  manner  of  |htsui)k 
ought  wo  to  be"  who  have  subscribed  to  tho 
Lord  and  have  calUnl  ourselvi's  by  the  name  of 
Israel?  "One  shall  say,  I  am  the  Lord's;  and 
another  shall  call  himself  by  the  name  of 
Jacob;  and  another  shall  si.bscribo  with  his 
hand  unto  the  I^rd,  and  surname  himself  bj 
tho  name  of  Israel."  liarren  fig  tree,  haat 
thou  subscribiHl,  hast  thou  calletl  thyself  by 
the  name  of  Jacob,  and  Kurnniiii-d  thyHttf  by 
tho  nnmo  of  Israel?     .All  this  thou  pn-iiiubwl 

trt 

4. 

!  doth  therefore  l(K>k  for  such   Iruit  as  M 

..V  ..t'  l.i.  nnme,  as  is  meet  for  him ;  as  the 

"wo  should  walk   worthy  of 

I  t.Hi ;     III. a   1  '.'W  in  cTcry 

plant  that  til.  .  nitli  uji,  hia 

'•n 


|>ondencc  U|Min  htm, 

.lli-li    .111  i.l'i.  I  ..,l>    ill    ill 


It- 


636 


BUNYAN'S  COMPLETE   WORKS. 


ing  of  him  with  all  my  concerns,  and  such  de- 
lights in  the  enjoyment  of  him  that  may  de- 
:.ionstrate  tliat  his  fear  is  in  my  heart,  that  my 
soul  is  wrapped  up  in  his  things,  and  that  my 
body,  and  soul,  and  estates,  and  all  are  in 
truth,  through  his  grace,  at  his  dispose— fruit 
meet  for  him.  Hearty  thanks  and  blessing 
God  for  Jesus  Christ,  for  his  good  word,  for  his 
free  grace,  for  the  discovery  of  himself  in 
Christ  to  the  soul,  secret  longing  after  another 
world— fruit  meet  for  him.  Liberality  to  the 
poor  saint,  to  tlie  poor  world;  a  life  in  word 
and  deed  exemplary ;  a  patient  and  quiet  en- 
during of  all  things,  till  I  have  done  and  suf- 
fered the  whole  will  of  God  which  he  hath  ap- 
pointed for  me.  "  That  on  the  good  ground 
are  they  which  in  honest  and  good  heart,  hav- 
ing heard  the  word,  keep  it,  and  bring  forth 
fruit  with  patience."  This  is  bringing  forth 
fruit  unto  God;  "having  our  fruit  unto  holi- 
ness, and  our  end  everlasting  life." 

5.  The  Lord  expects  fruit  becoming  the  vine- 
yard of  God.  The  vineyard,  saith  he,  "  is  a 
very  fruitful  hill;"  witness  the  fruit  brought 
forth  in  all  ages.  The  most  barren  trees  that 
ever  grew  in  the  wood  of  this  world,  when 
planted  in  this  vineyard  by  the  God  of  heaven, 
what  fruit  to  God-ward  have  they  brought 
forth  !  "  Abraham  offered  the  more  excellent 
sacrifice."  "  Enoch  walked  with  God  for  three 
hundred  years."  "  Noah,  by  his  life  of  faith, 
condemned  the  world,  and  became  heir  of  the 
rigliteousness  that  is  by  faith."  "Abraham 
left  his  country  and  went  out  after  God,  not 
knowing  whither  he  went."  Moses  left  a 
kinfrdoni  and  ran  the  hazard  of  the  wrath  of 
the  king  for  the  love  he  had  to  God  and  Christ. 
What  shall  I  say  of  them  who  had  trials,  not 
accepting  deliverance,  that  they  might  obtain 
a  better  resurrection?  "They  were  stoned, 
they  were  sawn  asunder;  were  tempted;  were 
slain  with  the  sword;  they  wandered  in  sheep- 
skins and  goat-skins,  being  destitute,  afflicted, 
tormented."  Peter  left  his  father,  his  nets. 
Paul  turned  off  from  the  feet  of  Gamaliel. 
.^[en  brought  their  goods  and  possessions  (the 
price  of  them)  and  cast  it  down  at  the  apostles' 
feet;  and  other  brought  their  books  together 
and  burnt  them— curious  books,  though  they 
were  worth  fifty  thousand  pieces  of  silver.  I 
.•ould  add  how  many  willingly  offer  themselves 
in  all  ages,  and  their  all,  for  the  worthy  name 
of  the  Lord  Jesus,  to  be  racked,  starved, 
hanged,  burned,  drowned,  pulled  in  pieces, 
and  a  thousand  calamities!  Barren  fig  tree, 
the  vineyard  of  God  hath  been  a  fruitful  place. 


What  dost  thou  there  ?  What  dost  thou  bear? 
God  expects  fruit  according  to  or  becoming 
the  soil  of  the  vineyard. 

6.  The  fruit  which  God  expectetb  is  such  aa 
becoraeth  God's  husbandry  and  labour.  The 
vineyard  is  God's  husbandry  or  tillage.  "  I  am 
the  vine,"  saith  Christ,  "and  my  Father  is  the 
husbandman."  And  again,  "Ye  are  God's 
husbandry,  ye  are  God's  building."  The  vine- 
yard, God  fences  it,  God  gathereth  out  the 
stones,  God  builds  the  tower,  and  the  wine- 
press in  the  midst  thereof.  Here  is  labour, 
here  is  protection,  here  is  removing  of  hin- 
drances, here  is  convenient  purgation,  and  all 
that  there  might  be  fruit. 

Barren  fig  tree,  what  fruit  hast  thou  ?  Hast 
thou  fruit  becoming  the  care  of  God,  the  pro- 
tection of  God,  the  wisdom  of  God,  the  pa- 
tience and  husbandry  of  God?  It  is  the  fruit 
of  the  vineyard  that  is  either  the  shame  or  the 
praise  of  the  husbandman.  "  I  went  by  the 
field  of  the  slothful,"  saith  Solomon,  "  and  by 
the  vineyard  of  the  man  void  of  understand- 
ing; and  lo,  it  was  grown  over  with  thorns, 
and  nettles  had  covered  the  face  thereof." 

Barren  fig  tree,  if  men  should  make  a  judg- 
ment of  the  care,  and  pains,  and  labour  of  God 
in  his  Church  by  the  fruit  that  thou  bringest 
forth,  what  might  they  say  ? — Is  he  not  sloth- 
ful, is  he  not  careless,  is  he  not  without  discr& 
tion  ?  Oh  thy  thorns,  thy  nettles,  the  barren 
heart  and  barren  life  is  a  continual  provoca- 
tion to  the  eyes  of  his  glory,  as  likewise  a  dis- 
honour to  the  glory  of  his  grace. 

Barren  fig  tree,  hast  thou  heard  all  these 
things  ?    I  will  add  yet  once  more, 

And  he  came  and  sought  fruit  thereon. 

The  question  is  not  now  what  thou  thiukest 
of  thyself,  nor  what  all  the  people  of  God  think 
of  thee,  but  what  thou  shalt  be  found  in  that 
day  when  God  shall  search  thy  boughs  for 
fruit.  When  Sodom  was  to  be  searched  for 
righteous  men,  God  would  not,  in  that  man- 
ner, trust  his  faithful  servant  Abraham,  but 
still  as  Abraham  interceded,  God  answei^d, 
"  If  I  find  fifty  or  forty  and  five  there,  I  will 
not  destroy  the  city."  Barren  fig  tree,  what 
sayest  thou?  God  will  come  down  to  see,  God 
will  make  search  for  fruit  himself. 

"And  he  came  and  sought  fruit  thereon, 
and  found  none.  Then  said  he  to  the  dresser 
of  the  vineyard.  Behold,  these  three  years  I 
come  seeking  fruit  on  this  fig  tree,  and  find 
none ;  cut  it  down ;  why  cumbereth  it  the 
ground  ?" 


THE  BARRES  FIG    TREE. 


637 


These  words  are  the  effect  of  God'a  search 
iutu  the  boughs  of  a  barren  fig  tree  ;  he  sought 
fruit  and  found  none — none  to  his  liking,  none 
pleaiunt  and  good.  Therefore  tirst  he  com- 
plains of  the  wani  lliereof  to  the  dresser,  calU 
him  to  come  and  see  and  take  notice  of  the 
U'eti ;  then  signilirth  his  p le2i.su re :  he  will 
have  it  removed,  taken  away,  cut  down  from 
cumbering  the  ground. 

Observe,  the  barren  fig  tree  is  the  object  of 
God's  dispk-asure;  Gud  cannot  bear  with  a 
fruitless  professor. 

Then  Mtd  he,  d'C. 

Then,  after  this  provocation ;  then,  after  ho 
hud  sought  and  found  no  fruit — then.  This 
word  l/u:n  doth  sliow  us  a  kind  of  inward  ilis- 
((uietness;  :is  he  saith  also  in  another  place, 
upon  a  like  provocation,  "  Then  the  anger 
of  the  Lord  and  his  jealoU!<y  shall  smoke 
against  that  man,  and  all  the  curses  that  are 
writtt*n  in  this  book  shall  lie  upon  him,  and 
the  Lord  shall  blot  out  his  name  from  under 
heaven." 

Then  intimateth  that  he  was  now  come  to 
a  point,  to  a  resolution,  what  to  do  with  this 
fig  tree.  "  Then  said  he  to  the  dres-ser  of 
this  vineyard" — that  is,  to  Jesus  Christ — 
"behold;"  as  much  as  to  say,  Come  liither; 
hero  is  a  fig  tree  in  my  vineyard,  here  is  a 
professor  in  my  Church,  that  is  barren,  that 
bcareth  no  fruit. 

Observe,  however  the  barren  professor  thinks 
of  himself  on  earth,  the  Lord  cries  out  in 
heaven  against  him:  "And  now  go  to,  I  will 
tell  you  what  I  will  do  to  my  vineyard :  I  will 
tako  away  the  hedge  thereof,  and  it  shall  be 
eaten  up;  and  I  will  break  down  the  wall 
thereof,  and  it  shall  be  trodden  down." 

Behold  then  three  yearn  I  come  $eeking  Jruit,  tkc. 

Observe,  "  these  three  years."  God  cries 
out  that  his  patience  is  abused,  that  his  for- 
bearance 18  abiiseii :  behold,  thcite  three  ycftra 
[  have  wait«nj,  forljorne — these  three  yeani  I 
have  deferred  miri  '••  will  I 

•tretch  out  my  ha:  .  dentroy 

thee:  I  am  weary  with  rcponimg.  ' 

"  These  three  years."  Obiwrve,  God  laycth 
up  all  the  time,  I  say,  a  rcniembranco  of  all 
the  time  that  a  barren  fig  tree  or  a  fruitlt-M 
profoitsor  mi.H.t(K<ndeth  from  tlii«  world.  At 
ho  -  I  i.  "  forty  yeani  long 

wa-  .  ration." 

'    1 1.-'   :iree  years,"  dec,     Thwc  three  - 
•ot.^.     U;-<  rro,   (».k1   remomben    liow    n. 


seaaous  thou  bast  misspent,  for  these  thre« 
signify  so  many  seasons.  "And  when  th« 
time  of  fruit  drew  nigh  ;"  that  is,  ab*iul  tho 
season  they  begin  to  be  ri|>e,  or  that  according 
to  the  Sfas«jn  might  so  have  been,  liarren  fig 
tree,  thou  hunt  had  time,  seasons,  ministers, 
alllictions,  judgments,  mercii**,  and  what  not, 
and  yet  haj»t  not  been  fruitful.  Thou  haul  had 
awakenings,  reproofs,  threatenlngs,  comforta, 
anil  yet  Iwusl  not  been  fruitful.  Thou  hast  had 
patterns,  examples,  citations,  provoi-ntions, 
and  yet  hast  not  been  fruitful.  Well,  God 
hath  laid  up  thy  three  years  with  himself, 
lie  rememlx-rs  every  time,  ever)*  season,  every 
sermon,  every  minister,  afllietion,  judgment, 
mercy,  awakening,  pattern,  example,  citation, 
provocation :  he  remembers  all.  As  he  said 
of  Lsrael  of  old,  "  They  have  templrd  me 
these  ten  times,  and  have  not  hearkcnt^  to 
my  voice."  And  again,  "  I  remember  all  their 
wickedness." 

"Th(>se  three  years,"  «fcc.  lie  seeks  for  the 
fruit  of  every  sejiscm :  he  will  not  that  any  of 
his  sermons,  ministfrs,  afflictions,  judgnu-nts, 
or  nu'rrii>s  .should  be  lost  or  stand  for  insig- 
nificant things:  he  will  have  according  to 
the  benefit  bestowed.  Ho  hath  not  done 
without  a  cause  all  that  he  hnth  done,  and 
therefore  he  looketh  for  fruit.  Ix>ok  to  it, 
barren  fig  tree. 

1  onnr  fi'Kxn'i  //m.'. 

ObsoHi'e,  this  word  teetinrf  signifies  A  narrow 
search ;  for  when  a  man  seeks  for  fruit  on  a 
tree,  he  goes  round  it  and  round  it,  now  lo<ik- 
ing  into  this  bough  and  then  into  that;  he 
peeps  into  the  inmost  boughs  ami  the  lower- 
most Uiughs,  if  pi>rha|>s  fruit  may  l>c  thereon. 

liarren  fig  tree,  (ukI  will  look  into  all  thy 
l»oughs:  he  will  be  with  tine  in  thy  bod 
fruit.s,  thy  midnight  fruits,  thy  closet  fruits, 
thy  family  fruits,  thy  conversation  fruits,  to 
see  if  there  bo  any  among  all  these  that  are  fit 
for  or  worthy  of  tho  name  of  tho  God  of 
heaven.  He  sees  what  the  children  of  Israel 
do  in  the  dark.     ".\FI  '  ;i  unto 

the  eyes  of  Him  with  wi  .  do." 

Setting  /rail  on  thit  Jiij  tree. 
I  told  you  before  that  he  keeps  in  remrm< 
brance  the  timn*  and  seasons  that  the  luirrva 
pnifr»»*or  had  wiekinlly  nii»*pcnt.    Now.  foras- 
much as  ho  also   ■-  "«*, 
"!hi«  fig  tree,"   it  n 
above  all    pr'                                        -W 
.  liic  eye  of  (f-                                .    '»«• 


838 


BUNYAN'S  COMPLETE    WORKS. 


/nan  Coniah.  Jer.  xxii.  28.  This  people  draw 
ni-h  to  me  with  their  mouth,  but  have  re- 
moved their  hearts  far  from  me.  God  knows 
wlio  thcv  are  among  all  the  thousands  of 
Israel  that  are  the  barren  and  fruitless  pro- 
fessors; his  lot  will  foil  upon  the  head  of 
Achar.,  thoa^'h  he  be  hid  amongst  six  hundred 
thousand  men.  And  he  brought  his  house- 
hold, man  by  man,  and  Achan,  the  son  of 
Carn'ii,  the  son  of  Zubdi,  the  son  of  Zerah,  of 
the  tribe  of  Judah,  was  taken.  Josh.  vii.  17, 
18.  This  is  the  Achan,  this  is  the  fig  tree, 
this  is  the  barren  professor. 

There  is  a  man  hath  an  hundred  trees  in 
his  vineyard,  and  at  the  time  of  the  season  he 
walkcth  into  his  vineyard  to  see  how  the  trees 
tlourish;  and  as  he  goes  and  views  and  pries 
and  observes  how  they  are  hanged  with  fruit, 
behold  he  cometh  to  one  where  he  findeth 
naught  but  leaves.  Now  he  makes  a  stand, 
looks  upon  it  again  and  again;  he  looks  also 
here  and  there,  above  and  below ;  and  if  after 
all  this  seeking  he  finds  nothing  but  leaves 
thereon,  then  he  begins  to  cast  in  his  mind 
how  he  may  know  this  tree  next  year — what 
stands  next  it  or  how  far  it  is  off  the  hedge ; 
but  if  there  be  nothing  there  that  may  be  as  a 
mark  to  know  it  by,  then  he  takes  his  hook 
and  giveth  it  a  private  mark,  ("And  the  Lord 
set  a  mark  upon  Cain,")  saying,  Go  thy  way, 
fruitless  fig  tree,  thou  hast  spent  this  season  in 
vain. 

Yet  doth  he  not  now  cut  it  down ;  I  will  try 
it  another  year ;  maybe  this  was  not  a  hitting 
season.  Therefore  he  comes  again  next  year, 
to  see  if  now  it  have  fruit ;  but  as  he  found  it 
bcf(jre,  so  he  finds  it  now,  barren,  barren,  every 
year  barren  ;  he  looks  again,  but  finds  no  fruit. 
Now  he  begins  to  have  second  thoughts.  How ! 
neither  \\\t  last  year  nor  this?  Surely  the  bar- 
renness is  not  in  the  season,  sure  the  fault  is  in 
the  tree;  however,  I  will  spare  it  this  year 
also,  but  will  give  it  a  second  mark ;  and  it 
may  be  he  toucheth  it  with  a  hot  iron,  because 
he  begins  to  be  angry. 

Weil,  at  the  third  season  he  comes  again  for 
fruit,  but  tlie  third  year  is  like  the  first  and 
eecond— no  fruit  yet;  it  only  cumbereth  the 
ground.  What  now  must  be  done  with  this 
fig  tree?  Why,  the  Lord  will  lop  its  boughs 
with  terror ;  yea,  the  thickest  of  those  profes- 
sors with  iron.  I  have  waited,  saith  God,  these 
three  years ;  I  have  missed  of  fruit  these  three 
years;  it  hath  been  a  cumber-ground  these 
throe  years ;  cut  it  down.  Precept  hath  been 
UJ10U  precept,  and  line  upon  line,  one  year 


after  another,  for  these  three  years,  but  no 
fruit  can  be  seen  :  I  find  none.  Fetch  out  the 
axe:  I  am  sure  this  is  the  fig  tree;  I  know  it 
from  the  first  year;  barrenness  was  its  sign 
then,  barrenness  is  its  sign  now ;  make  it  fit  for 
the  fire.  "  Behold,  the  axe  is  laid  to  the  root 
of  the  trees  ;  every  tree  therefore  that  bringeth 
not  forth  good  fruit  is  hewn  down  and  cast 
into  the  fire." 

Observe,  my  brethren,  God's  heart  cannot 
stand  towards  a  barren  fig  tree.  You  know 
thus  it  is  with  yourselves.  If  you  have  a  tree 
in  your  orchard  or  vineyard  that  doth  only 
cumber  the  ground,  you  cannot  look  upon  that 
tree  with  pleasure,  with  complacency  and  de- 
light. No ;  if  you  do  but  go  by  it,  if  you  do 
but  cast  your  eye  upon  it,  yea,  if  you  do  but 
think  of  that  tree,  you  threaten  it  in  your 
heart,  saying,  I  will  hew  thee  down  shortly,  I 
will  to  the  fire  with  thee  shortly  :  and  it  is  in 
vain  for  any  to  think  of  persuading  of  you  to 
show  favour  to  the  barren  fig  tree ;  and  if  they 
should  pei-suade  your  answer  is  irresistible :  It 
yields  me  no  profit,  it  takes  up  room,  and  does 
no  good ;  a  better  may  grow  in  its  room. 

Cut  it  down. 

Thus  when  the  godly  among  the  Jews  (Jer. 
xiv.  17)  made  prayers  that  rebellious  Israel 
might  not  be  cast  out  of  the  vineyard,  what 
saith  the  answer  of  God? — "Though  Moses 
and  Samuel  stood  before  me,  yet  could  not  my 
mind  be  towards  this  peoj^le;  wherefore  cast 
them  out  of  my  presence,  and  let  them  go 
forth." 

What  a  resolution  is  here!  Moses  and 
Samuel  could  do  almost  anything  with  God  in 
prayer.  How  many  times  did  Moses  by  prayer 
turn  away  God's  judgments  from  even  Phai-aoh 
himself!  yea,  how  many  times  did  he  by  prayer 
preserve  Israel,  when  in  the  wilderness,  (Ps. 
cvi.  23,)  from  the  anger  and  wrath  of  God  I 
Samuel  is  reckoned  excellent  this  way,  yea,  so 
excellent  that  when  Israel  had  done  that  fear- 
ful thing  as  to  reject  the  Lord  and  choose  them 
another  king,  he  prayed,  and  the  Lord  spared 
and  forgave  them.  But  yet  neither  Moses  nor 
Samuel  can  save  a  barren  fig  tree.  No ;  though 
Moses  and  Samuel  stood  before  me — that  is, 
pleading,  arguing,  interceding,  supplicating, 
and  beseeching — yet  could  they  not  incline 
mine  heart  to  this  people. 

Cut  it  down. 
Ay,  but.  Lord,  it  is  a  fig  tree,  a  fig  tree !    If 
it  was  a  thorn,  or  a  bramble,  or  a  thistle,  the 


THE  BAnniCX  FIG    TREE. 


6;i9 


matter  would  not  be  much  ;  but  it  is  a  fig  tree 
or  a  vine.  Well,  but  mark  the  answer  of  God: 
"  Son  of  man,  what  id  the  vine  tree  more  than 
any  tree,  or  than  a  branch  that  is  among  the 
trees  of  the  fort-st?  Shall  wood  be  taken 
thereof  to  do  any  work?  or  will  nu-n  take  a 
pin  of  it  to  hang  any  vessel  thereon?"  If 
trees  that  are  set  or  plantiil  for  fruit  bring  n<>t 
forth  that  fruit,  there  is  betwixt  them  and  the 
trees  of  the  forest  no  betterment  at  all,  unlesa 
the  betterment  lieth  in  the  trees  of  the  worn!, 
for  they  are  fit  to  build  withal ;  but  a  fig  tree 
or  a  vine,  if  they  bring  not  ft»rth  fruit,  yea, 
good  fruit,  they  are  fit  for  notliing  at  all  but  to 
be  out  down  and  prejiaretl  for  the  fire;  and  so 
the  prophet  good  on,  "  lU-hold,  it  is  ciust  into 
the  fire  for  fuel."  If  it  servo  not  for  fruit,  it 
will  serve  Ibr  fuel,  and  .ho  "the  fire  devourcth 
botii  the  ends  of  it,  and  the  middle  of  it  is 
burnt." 

Ay,  but  these  fig  trei-s  and  vines  are  ehurch- 
member^,  inhabiters  of  Jerusalem.  So  was  the 
fig  tree  mentioned  in  the  te.\t.  liut  what  an- 
swer hath  God  prepared  for  these  objections? 
Why,  "Thus  saith  the  Lord  Go<l,  As  the  vine 
tree  among  the  trees  of  the  fori'st,  which  I  have 
given  to  the  fire  for  fuel,  .so  will  I  give  the  in- 
habitants of  Jerusalem  ;  and  I  will  set  my  face 
against  them;  they  shall  go  «)Ut  from  ono  fire, 
anil  :iM'.iIiir  fire  -.hall  devour  iln  lu," 

Cut  it  down. 

I'he  woman  that  delightetli  in  her  garden, 
if  she  have  a  slip  there,  supp<»si!  (if  it  was 
fruitful  she  would  not  tak«>  fwv  p<iutid>«  f<>r  it, 
yet  if  it  bear  no  fruit,  if  it  wither  and  dwindl<> 
and  die,  and  turn  cumber-ground  only,  it  may 
not  stand  in  her  ganlcn.  (iardenii  and  vinc- 
ynrtis  are  placeii  for  fruit — for  fruit  a'  ' 
to  the  nature  of  thi*  plant  or  tlowem.  ^ 
such  a  slip  as  I  t>  '  ..li  In:  in 

your  garden  ami  .    '»  l«"l  •' 

abide  in  your  ganlfii?  No;  away  with  it^ 
away  with  it!  The  woman  atmeii  into  her 
garden  towardii  the  spring,  when  fin»t  itho  givca 
it  :i    '     '  -t  with   her  ey-  .    '  '       • 

pat  the  weeds  and  : 

takes  u  iH>.-«>m  and  ?fWi'«  pt  thi  w.iIk-  ,  t 
she  falls  to  prj'ing  into  her  lurlns  an-l 
*f«  if  they  live,  to  *ec  if  they  are  likely  to  prow. 

Now,  if  shp  comeii  to  ono  that  is  dead,  that 
•he  \»  confident  will  not  grow,  up  »hc  pulls 
that,  and  makesi  to  the  heap  of  rubbish  with 
it,  where  she  de^pisingty  castjt  it  down,  and 
vnliicth  it  no  mor<>  than  a  n<-ttle  or  a  w<><'ii,  or 
than  the  dust  she  hath  swept  out  of  bcr  walks. 


Yes,  if  any  that  see  her  should  say.  Why  do 
you  so?  the  answer  is  ready,  It  is  dead,  it 
is  dead  at  root;  if  I  had  let  it  stand  it  would 
but  have  cumU'red  the  ground.  The  strango 
slips,  (and  aUo  the  dead  ones,)  "  they  mui«t  bo 
a  heap  in  the  day  of  grief  and  of  denjieratv 
.sorrow." 

Cut  it  (/oirn. 

There  are  two  ways  of  cutting  down— I. 
When  a  man  is  cast  out  of  the  vineyard;  2. 
When  a  man  is  east  out  of  the  Worhl. 

1.  When  a  man  is  east  out  of  the  vineyard. 

And  that  is  done  two  ways — 1.  Ily  an  im* 
mediate  haml  of  Go<l;  2.  Uy  the  Church's  duo 
execution  of  the  laws  and  censures  whidi 
Christ  for  that  puriHwe  hath  left  with  bis 
Church. 

l.st.  God  cuts  down  the  barren  fig  treo  by  an 
immediate  hand,  limiting  his  root-  !.is 

branches,  and  so  takes  him  away  i  ug 

his  people,  "  Kvery  branch,"  saith  I  lirist, 
"*hat  beareth  not  fruit  in  me,  he  (my  Father) 
takcth  away."  He  taketh  him  out  of  the 
Church,  he  taketh  him  away  from  the  godly. 

There  are  two  things  by  which  God  tjiktlh 
the  barren  professor  from  among  the  childreu 
«)f  (umI— 1.  Strong  delusions;  2.  Open  pro- 
faneness. 

(1.)  Ry  strong  delusions,  such  as  l>cgttilc  the 
soul  with  damnable  doctrines  that  swer>'e  from 
faith  and  go<lliness,  "They  harc^iosin  their 
own  ways,"  saith  (Sod,  "and  theirVtil  (h-tik'ht- 
elh  in  their  abominations.      I  -u 

their  delii"ioii'«,  and  will  briiu  ;   -n 

them."  I  will  smite  them  witii  blindness,  and 
hardness  of  heart,  and  failing  of  eyei«,  and  will 
also  suflcr  the  tempter  to  tempt  and  clTrct  bis 
hellish  di>signs  u\)i»n  them.  "Gixl  will  send 
thbm  strong  ilelusi<»ns,  that  tiny  may  In-lieTe 
a  lie;  that  they  all  may  be  <laiuiie<l  who  l»c- 
lieve  jiot  the  truth,  but  have  ptea.iure  in  un- 
righte<iusnei«s." 

(2.)  Somelimca  Gocl  takes  away  a  barren 
professor  by  open  profanencM.  There  is  one 
hath   taken   up  n   ;  '     i    of  that  W'irthy 

name,  the  I^ortl  Ji  but  lhii»  pr  .im. 

••ion    is    but   a   clouk  :    :  'h 

wiekedncMS.     lie  is  a  ^m  ■<? 

crtvctous,  or  unclean.     Well,  1  will 

loose  the  reins  of  this  prufi  .  .  I  .11  givo 
him  up  to  his  vile  affections  ;  I  will  Ioom>  the 
reins  of  hiM  lusts  lH>fore  him;  he  fihall  Ik*  en> 
tanKle<l  with  his  l»raxtly  lustn;  he  shall  hm 
overcome  of  ungfxlly  romp.ioy.  Iiiu*  they 
that   turn   aside   lu   ibcir  own  crot^kol  wajii 


640 


BUNYAN'S  COMPLETE   WORKS. 


"the  Lord  shall  lead  them  forth  with  the 
workers  of  iniquity."  This  is  God's  hand  im- 
mediately ;  God  is  now  dealing  with  this  man 
himself.  Barren  fig  tree,  hearken.  Thou  art 
crowded  into  a  profession,  art  got  among  the 
gudly,  and  there  art  a  scandal  to  the  holy  and 
glorious  gospel,  hut  withal  so  cunning  that, 
like  the  sons  of  Zeruiah,  thou  art  too  hard  for 
the  Church :  she  knows  not  how  to  deal  with 
thee.  Well,  saith  God,  I  will  deal  with  that 
man  myself.  "I  will  answer  that  man  my- 
self" He  that  sets  up  his  idols  in  his  heart, 
aud  puts  the  stumbling-hlock  of  his  iniquity 
before  his  face,  and  yet  comes  and  appears  be- 
fore me,  "  I  will  set  my  face  against  that  man, 
and  will  make  him  a  sign  and  a  proverb  ;  and 
I  will  cut  him  oil'  from  the  midst  of  my  peo- 
ple, and  he  shall  know  that  I  am  the  Lord." 

But,  2dly.  God  doth  sometimes  cut  down  the 
barren  fig  tree  by  the  Church,  by  the  Church's 
due  execution  of  the  law  aud  censures  which 
Christ  for  that  purpose  hath  left  with  his 
Church.  This  is  the  meaning  of  that  in  Matt. 
xviii. ;  1  Cor.  v.,  and  that  in  1  Tim.  i.  20,  upon 
which  now  I  shall  not  enlarge.  But  which 
way  soever  God  dealeth  with  thee,  0  thou  bar- 
ren fig  tree — whether  by  himself  immediately 
or  by  his  Church — it  amounts  to  one  and  the 
same;  for  if  timely  repentance  prevent  not, 
the  end  of  that  soul  is  damnation.  They  are 
blasted  and  withered,  and  gathered  by  men, 
God'^  enemies,  and  at  last  being  cast  into  the 
fire,  burning  must  be  their  end:  "That  which 
beareth  briers  and  thorns  is  nigh  unto  cursing, 
whose  end  is  to  be  burned." 

2.  Again,  sometimes  by  "  cut  it  down,"  God 
means,  C:\st  it  out  of  the  world.  Thus  he  cut 
down  Nadab  and  Abihu  when  he  burned  them 
up  with  fire  from  heaven.  Thus  he  cut  down 
Korah,  Dathan,  and  Abiram  when  he  made  the 
earth  to  swallow  them  up.  Thus  he  cut  down 
Saul  when  he  gave  him  up  to  fall  against  the 
edge  of  his  own  sword,  and  died.  Thus  he  cut 
down  Ananias  with  Sapphira  his  wife  when 
he  struck  them  down  dead  in  the  midst  of  the 
congrL-gation.  I  might  here  also  discourse  of 
Absalom,  Ahithophel,  and  Judas,  who  were  all 
three  hanged — the  first  by  God's  revenging 
hund ;  the  others  were  given  up  of  God  to  be 
their  own  executioners.  These  were  barren 
and  unprofitable  fig  trees,  such  as  God  took 
uo  pleasure  in,  therefore  he  commanded  to  cut 
them  down.  The  Psalmist  saith,  "He  shall 
take  thfm  away  as  with  a  whirlwind,  both  liv- 
ing, and  in  his  wrath." 

Barren  fig  tree,  hearken.     God  calls  for  the 


axe,  his  sword:  Bring  it  hither,  here  is  a  bai 
ren  professor ;  "  Cut  him  down ;  why  cumber- 
eth  he  the  ground  ?" 

Why  cumbereth  it  the  ground  ? 

By  these  words  the  Lord  suggesteth  reasons 
of  his  displeasure  against  the  barren  fig  tree; 
it  cumbereth  the  ground.  The  Holy  Ghost 
doth  not  only  take  an  argument  from  its  bar- 
renness, but  because  it  is  a  cumber-ground, 
therefore  cut  it  down ;  wherefore  it  must  needs 
be  a  i)rovocation — 

L  Because  as  much  as  in  him  lieth  he  dis- 
appointeth  the  design  of  God  in  planting  his 
vineyard ;  "  I  looked  that  it  should  bring  forth 
fruit." 

2.  It  hath  also  abused  his  patience,  his  long- 
suffering,  his  three  years'  patience. 

3.  It  hath  also  abused  his  labour,  his  pains, 
his  care,  and  providence  of  protection  and 
preservation,  for  he  hedges  his  vineyard,  and 
walls  it  about.  Cumber-ground,  all  these 
things  thou  abuseth.  He  waters  his  vineyard 
and  looks  to  it  night  and  day,  but  all  these 
things  thou  hast  abused. 

Further,  there  are  other  reasons  of  God's 
displeasure;  as — 

1.  A  cumber-ground  is  a  very  mock  and  re- 
proach to  religion,  a  mock  and  reproach  to  the 
ways  of  God,  to  the  people  of  God,  to  the 
word  of  God,  and  to  the  name  of  religion.  It 
is  expected  of  all  hands  that  all  the  trees  in 
the  garden  of  God  should  be  fruitful :  God  ex- 
pects fruit,  the  Church  expects  fruit,  the  world, 
even  the  world,  concludes  that  professors  should 
be  fruitful  in  good  works ;  I  say,  the  very  world 
expecteth  that  professors  should  be  better  than 
themselves.  But,  barren  fig  tree,  thou  disap- 
pointest  all ;  nay,  hast  thou  not  learned  the 
wicked  ones  thy  ways?  Hast  thou  not  learned 
them  to  be  more  wicked  by  thy  example? 
(But  that  is  by  the  by.)  Barren  fig  tree,  thou 
hast  disappointed  others,  and  must  be  disap- 
pointed thyself:  "cut  it  down;  why  cumbereth 
it  the  ground?" 

2.  The  barren  fig  tree  takes  up  the  room 
where  a  better  might  stand ;  I  say,  it  takes  up 
the  room ;  it  keeps,  so  long  as  it  stands  where 
it  doth,  a  fruitful  tree  out  of  that  place,  and 
therefore  it  must  be  cut  down.  Barren  fig 
tree,  dost  thou  hear?  Because  the  Jews  stood 
fruitless  in  the  vineyard,  therefore  saith  God, 
"the  kingdom  of  heaven  shall  be  taken  from 
you,  and  shall  be  given  to  a  nation  that  shall 
render  him  their  fruits  in  their  season."  The 
Jews  for  their  barrenness  were  cut  down,  and 


THE  BARREN  FIG   TREE. 


G41 


more  Iruitful  people  put  in  their  room.  As 
Samuel  also  said  to  barren  Saul,  "The  I^jrd 
hulh  rent  the  kingdom  from  thee,  and  hath 
t;iven  it  to  tliy  nei|j;hbour,  who  is  better  than 
tliou;"  the  unprofitable  servant  must  be  eitst 
o't,  nuist  be  eut  down. 

C'uiaber-ijround,  how  niany  hopeful,  inelina- 
ble,  forward  pe»»|»le  hast  thou  by  thy  fruitles.s 
and  unprolitablo  life  kept  out  of  the  vineyard 
of  Ct'Hl!  For  thy  sake  liavo  the  jM-'ople  stum- 
bleil  at  relijfion;  by  thy  life  have  they  been 
kept  from  tlie  love  of  their  own  salvation. 
Thou  h&st  been  also  a  means  of  hardening 
others  and  of  ({iienehing  and  killini;  weak  be- 
ginnings. Well,  Imrron  fjg  tree,  hiok  to  thy- 
.self ;  thou  wilt  not  go  to  heaven  thyself,  and 
them  that  would  thou  hinderost;  thou  must  not 
always  cumber  the  ground,  nor  always  hinder 
the  salvation  of  others.  Thou  shall  be  eut 
down,  and  another  Bhall  be  planted  in  tliy 
room. 

;?.  The  eumber-ground  is  a  sueker;  he  draws 
away  the  heart  and  nourishment  from  tlie  other 
trec!«.  Were  the  cumber-ground  cut  down,  the 
others  would  be  more  fruitt'ul ;  he  draws  away 
that  fatness  of  the  ground  to  himself  that  would 
make  the  others  more  hearty  and  fruitful:  "One 
«jnni'r  destroyi-th  much  go<Kl." 

The  eundier-ground  is  a  very  drone  in  the 
hive,  that  eats  up  the  honey  that  should  feed 
the  lalM>urigg  beo;  he  is  a  thief  in  the  candle, 
that  wasteth  the  tuUow,  but  giveth  no  light; 
lie  is  the  unsaviHiry  salt,  that  is  fit  ft>r  naught 
l>ut  the  dunghill.     Look  to  it,  barren  fig  tree. 

Anil  hf  nnswrring,  taitl  uitln  him,  Ixtnl,  Ut  ii 
alonr  iMs  tjfir  aUn,  till  I  thttll  Ji'j  about  it, 
ii/tii  dung  it;  nml  ij  it  fxar  j'niit,  tntfl ;  ami 
if'  not,  then  after  that  thou  nhalt  eut  it  down, 

Tbose  are  the  words  of  the  dretwcr  of  the 
vineyanl,  who,  I  told  you,  is  Je*»us  Christ,  (for 
he  made  inlerceswion  for  the  tran^gn-ssoni.) 
Anil  they  contain  a  jH'tition  pn'-M-nti-*!  to  an 
offended  justice,  praying  that  a  little  more 
(imo  and  patience  might  Im>  excrciitcd  towanhi 
the  barren,  cumlK-r-ground  fig  tree. 

In  this  petition  there  arc  six  things  consid- 
erable— 

1.  That  justice  might  Ik*  deferred.  '*  I>onl, 
let  it  alone,"  »1cr.,  awhile  longer. 

2.  Here  i^  time  prefix«*<|,  its  n  space  to  try  if 
more  mean«  will  cure  a  barr»-n  fig  tree  "  Lord, 
*'f  it  alone  this  year  als**." 

■?.  The   means  to  help  it  are   pm|)nunde<t. 
*•  I'ntil  I  ^hall  dijr  nlnuit  it,  au'l  dung  it." 
4.  Here  is  also  an  insinuation  of  a  «up|MMi- 
41 


tion  that  by  thus  doing  Ciod's  expectatiouB 
may  be  answered.    "  And  if  it  bear  fruit,  well." 

5.  Here  is  a  suppoititioii  that  the  barren  fig 
tree  may  yet  abiile  barren  when  Christ  hath 
done  what  he  will  unto  it.  "  .\nd  if  it  bear 
fruit,"  Ac. 

ti.  Here  is  at  last  a  res4>lution  that  if  thou 
continue  barren  hewing  ilays  will  come  U|>oii 
thee.  "And  if  it  bear  fruit,  well;  and  if  uot, 
then  after  that  thou  shall  cut  it  down." 

Hut  to  proceeil,  aeeording  to  my  former 
methml,  by  way  of  ex|>onition. 

Loiti,  lei  it  alow  this  year  aim. 

Here  is  astonishing  graer  indee«l!  :is(oni.Hh- 
iiig  grace,  I  say,  that  the  I^onl  Je»us  should 
concern  himself  with  a  barren  fig  tree,  that  he 
should  step  in  to  stop  the  bl<»w  from  a  Imrreo 
fig  tree!  True,  he  stopped  the  blow  but  for  a 
time,  but  why  did  he  stop  it  al  all?  Why  did 
he  not  fi  tch  mit  the  axe?  Why  did  he  not  do 
execution?  Why  did  not  he  eut  it  down? 
Barriii  tig  tree,  it  is  well  for  thee  that  there  in 
a  Jesus  at  G«h1's  right  hand — a  Jcnua  of  that 
largeness  of  bowels  a.i  to  have  compiLssion  for 
a  barren  fig  tree — el.se  justice  had  never  let 
thee  alone  to  euiiil>cr  the  ground  as  thou  hast 
done.  When  Israel  als«»  had  sinned  against 
(iihI,  down  they  had  gone  but  that  "  .Mimcm 
stoo<|  ill  the  breach."  "  I/»'t  me  alom-,"  said 
C'(kI  t4>  him,  "that  I  may  consume  them  in  a 
moment,  and  I  will  make  of  thee  a  great  na- 
tion." Ifcirren  fig  tree,  d<»st  thou  hear?  Tliou 
knowt^t  not  how  oft  the  hand  of  I>iviiie  jus- 
tice had  been  u|t  to  strike,  and  how  many 
years  since  thou  hadst  Im-cii  cut  down  had  not 
Jesus  caught  liohl  of  hi!»  Kather's  axe.  Lut 
me  alone,  let  me  fetch  my  blow,  or  "cut  it 
down;  why  cumbereth  it  the  grouml?"  Wilt 
thou  not  hear  yet,  barren  fig  tree?  Wilt  thou 
provoke  still?  Thou  hiu^t  wi'arie<l  im-n  and 
provoketl  the  justice  of  (nsl:  ".Vnd  will  tluMl 
weary  my  (io«|  also?" 

Lord,  let  it  alone  this  gear. 

I/ook  a  little  longer;  let  us  not  lose  a  "••'u  i>>t 
want  of  ineans.  I  will  try,  I  will  see  if  I  cau 
make  it  fruitful ;  I  will  not  iK'g  a  bin;;  lif«',  nor 
that  it  might  still  1n>  Imrreii,  and  s<i  provoke 
thee.  I  Ix'g  for  the  sjike  of  the  soul,  the  im- 
mortal Houl.  l.nttl,  spare  it  one  year  only,  one 
year  longer,  this  year  alao:  if  I  do  any  giwid  to 
it.  it  will  Im' in  little  time.  T'  '  ■  not  b» 
overwcarietl  with  waitint; :  •'-  iht-n. 

Ilarren  fig  tw*'.  i  "trir- 

ing  there  is  U>twi  •  .•ltd  lli« 


"Cut  it  down," 
'  saith  the  other, 
the  Father;  One 
"  Let  it  alone  this 


642 

Husbandman  for  thy  life? 
Bays  one;  "Lord,  spare  it,' 
It  is  a  cumber-ground,  saith 
year  longer,  prays  the  Son. 
year  also." 

Till  J  shall  dig  about  it,  and  dung  it. 

The  Lord  Jesus  by  these  Nvords  supposetli 
two  thiuL's  as  causes  of  the  want  of  fruit  in  a 
barren  fig  tree,  and  two  things  he  supposeth  as 
■  remedy. 

The  things  that  are  a  cause  of  want  of  fruit 
are— i.  It  is  earth-bound.  Lord,  the  fig  tree 
is  earth-bound.  2.  A  want  of  warmer  means, 
of  fatter  means. 

Wherefore  accordingly  he  propoundeth — 

1.  To  loosen  the  earth  :  to  dung  about  it. 

And  then  to  supply  it  with  dung:  "  To  dig 
about  it,  and  dung  it."  "  Lord,  let  it  alone 
this  year  also,  until  I  shall  dig  about  it."  I 
doubt  it  is  too  much  ground-bound ;  "  the  love 
of  this  world  and  the  deceitfulness  of  riches" 
lie  too  close  to  the  roots  of  the  heart  of  this 
professor.  The  love  of  riches,  the  love  of  hon- 
ours, the  love  of  pleasures  are  the  thorns  that 
dioke  tiie  word.  "  For  all  that  is  in  the  world, 
the  lusts  of  the  flesh,  the  lusts  of  the  eye,  and 
the  pride  of  life,  are  not  of  the  Father,  but  en- 
mity to  God :"  how  then  (where  these  things 
bind  up  the  heart)  can  there  be  fruit  brought 
forth  to  God?  Barren  fig  tree,  see  how  the 
Lord  Jesus  by  these  very  words  suggesteth  the 
cause  of  thy  fruitfulness  of  soul.-  The  things 
of  this  world  lie  too  close  to  thy  heart ;  the 
earth  with  its  things  have  bound  up  thy  roots; 
thou  art  an  earth-bound  soul,  thou  art  wrapped 
up  in  thick  clay.  "  If  any  man  love  the  world, 
the  love  of  the  Father  is  not  in  him ;"  how 
then  can  he  be  fruitful  in  the  vineyard?  This 
kept  Judas  from  the  fruit  of  caring  for  the 
poor.  This  kept  Demas  from  the  fruit  of  self- 
denial.  .Vnd  this  kept  Ananias  and  Sapphira 
bis  wife  from  the  goodly  fruit  of  sincerity  and 
truth.  What  shall  I  say?  "  These  are  foolish 
and  huitful  lusts,  which  drown  men  in  destruc- 
tion and  perdition;  for  the  love  of  money  is 
ll»e  root  of  all  evil."  How  then  can  good  fruit 
grow  from  such  a  root,  the  root  of  all  evil? 
"  Which  wiiile  some  covet  after,  they  have 
erred  from  the  faith,  and  pierced  themselves 
through  with  many  arrows."  It  is  an  evil 
root,  nay,  it  is  the  root  of  all  evil.  How  then 
caji  the  professor  tiiat  hath  such  a  root,  or  a 
root  wrajiped  up  in  such  earthly  things  as  the 
lu-tx,  and  pleasures,  and  vanities  of  this  world, 
bring  forth  fruit  to  God? 


BUNYAN'S  COMPLETE  WORKS. 


Till  I  shall  dig  about  it. 
Lord,  I  will  loose  his  roots,  I  will  dig  up 
this  earth,  I  will  lay  his  roots  bare ;  my  hand 
shall  be  upon  him  by  sickness,  by  disappoint- 
ments, by  cross  providences ;  I  will  dig  about 
him  until  he  stands  shaking  and  tottering, 
until  he  be  ready  to  fall ;  then,  if  ever,  he  will 
seek  to  take  faster  hold.  Thus,  I  say,  deals 
the  Lord  Jesus  ofttimes  with  the  barren  pro- 
fessor ;  he  diggeth  about  him,  he  smiteth  one 
blow  at  his  heart,  another  blow  at  his  lusts,  a 
third  at  his  pleasures,  a  fourth  at  his  comforts, 
another  at  his  self-conceitedness.  Thus  he 
diggeth  about  him ;  this  is  the  way  to  take  bad 
earth  from  the  roots  and  to  loosen  his  roots 
from  the  earth.  Barren  fig  tree,  see  here  the 
care,  the  love,  the  labour,  and  way  which  the 
Lord  Jesus,  the  dresser  of  the  vineyard,  is  fain 
to  take  with  thee  if  haply  thou  mayest  be 
made  fruitful. 

Till  I  shall  dig  about  it,  and  dung  it. 

As  the  earth,  by  binding  the  roots  too  closely, 
may  hinder  the  tree's  being  fruitful,  so  the 
want  of  better  means  may  be  also  a  cause 
thereof.  And  this  is  more  than  intimated  by 
the  dresser  of  the  vineyard :  "  Until  I  shall  dig 
about  it,  and  dung  it."  I  will  supjjly  it  with 
a  more  fruitful  ministry,  with,  a  warmer  word ; 
I  will  give  them  pastors  after  mine  own  heart; 
I  will  dung  them.  You  know  dung  is  a  more 
warm,  more  fat,  more  hearty,  and  succouring 
matter  than  is  commonly  the  place  in  which 
trees  are  planted. 

"  I  will  dig  about  it,  and  dung  it ;"  I  will 
bring  it  under  an  heart-awakening  ministry  ; 
the  means  of  grace  shall  be  fat  and  good :  I 
will  also  visit  it  with  heart-awakening,  heart- 
warming, heart-encouraging  considerations ;  I 
will  apply  warm  dung  to  his  roots  ;  I  will  strive 
with  him  by  my  Spirit,  and  give  him  some 
tastes  of  the  heavenly  gift  and  the  power  of  the 
world  to  come.  I  am  loth  to  lose  him  for  want 
of  digging.  "  Lord,  let  it  alone  this  year  also, 
until  I  shall  dig  about  it,  and  dung  it." 

And  if  it  bear  fruit,  well. 

And  if  the  fruit  of  all  my  labour  doth  make 
this  fig  tree  fruitful,  I  shall  count  my  time,  my 
labour,  and  my  means  well  bestowed  upon  it ; 
and  thou  also,  O  my  God,  shall  be  therewith 
much  delighted ;  for  thou  art  gracious,  and 
merciful,  and  repentest  thee  of  the  evil  which 
thou  threateuest  to  bring  upon  a  people. 

These  words,  therefore,  inform  us  that  if  a 
barren  fig  tree,  a  barren  professor,  shall  now  at 


THE  BARRES  FIU    TREE. 


«13 


last  bring  forth  fniit  to  God,  it  shall  go  well 
with  that  proffsstir,  it  shall  go  well  with  that 
poor  soul.  His  former  barrenness,  his  former 
tempting  of  G<hI,  his  abuse  of  God's  patience 
and  long-suffering,  his  misspending  year  after 
year,  shall  now  be  all  forgiven  him.  Yea,  God 
the  Father  iiml  nur  Lord  Jesus  Christ  will  now 
pass  by  and  forget  all,  and  say,  Well  done!  at 
the  last.  When  I  say  to  the  wicked,  O  wicked 
man,  thou  shalt  surely  die,  if  he  then  do  that 
which  is  lawful  and  right,  if  he  walk  in  the 
statutes  of  life,  without  committing  iniquity, 
he  shall  surely  live,  he  shall  not  die.  Kzek. 
iii.  :i. 

IJarren  fig  tret»,  dost  thou  hear?  The  axe  is 
laid  to  thy  nnits,  the  I»rd  Je.sus  prays  God  to 
spare  thee.  Hath  he  been  digging  about  thee? 
Hath  he  been  dunging  of  thee?  O  barren  tig 
tree,  now  thou  art  come  to  the  i><)int:  if  thou 
»halt  now  become  g<H>d,  if  thou  shalt,  after  a 
gracious  manner,  8uck  in  the  gospel  nourish- 
ment, and  if  thou  shalt  bring  forth  fruit  unto 
Gotl,  well;  but  if  not,  the  fire  is  the  last;  fruit 
or  the  fire,  fruit  or  the  fire,  barren  fig  tree. 
"  If  it  bear  fruit,  well." 

.1  (</  if  not,  then  after  that  thou  thalt  cut  it  down. 

"  And  if  not,"  Ac.  The  Lord  Jesus  by  this 
{f  givetli  us  to  understaml  that  there  is  a  gen- 
eration «)f  profi-jvsors  in  the  world  that  arc  in- 
curable— that  will  not,  that  cannot  re{K>nt,  nor 
Ihh  profited  by  the  means  of  grace — a  genera- 
tion, I  say,  that  will  retain  a  profetwiou,  but 
will  not  bring  forth  fruit;  a  generation  that 
will  wear  out  the  patience  of  G<m1,  time  and 
tide,  threatenin-^'M  and  intercessions,  judgments 
%nd  mercies,  and  after  all  will  be  unfruitful. 

Oh  the  desiH'rate  wicke<lneHs  that  is  in  thy 
heart!  Ilarren  profetM^r,  dost  thou  iiear?  The 
Lord  Jesus  standu  yet  in  doubt  about  the«; 
there  is  an  (/*  stajids  yet  in  the  way.  I  say, 
the  Lord  Jesus  stands  y«t  in  doubt  alxiut  tl»«i', 
whether  or  no  at  liLxt  thoii  w 
be  may  not  labour  in  vain,  u 


favour  si ighteil;  neither  is  the  L'>rd  Jexus  so 
provokeil  with  any  thing  as  when  sinners  abu6« 
his  means  of  grace.  If  it  be  barren  and  fruit- 
less under  my  Go«[)cl,  if  it  turn  my  grace  into 
wantonness,  if  after  digging,  and  dunging,  and 
waiting,  it  yet  remain  unfruitful,  I  will  lei 
thee  cut  it  down. 

Gospcl-m«>atis  applied  is  the  last  remetly  for 
a  barren  prol"es.-»or :  if  the  Gt>s|H'l,  if  the  gruc* 
of  the  (Jospel,  will  n«it  do,  there  can  be  noth-. 
ing  expected  but  cut  it  d<»wn;  "Then  after 
that  thou  shalt  cut  it  down." 

"  O  Jerusjilem,  Jerusalem  I  thou  that  killesl 
the  propluts,  and  stonest  them  that  are  sent 
unto  thee  I  how  often  would  I  have  gathered 
thy  children  together,  as  a  hen  gatlureth  her 
chickens  under  her  wingv,  and  ye  would  not  I 
Therefore  your  houses  are  left  unt<»  you  deso- 
late." Yet  it  cannot  be  but  this  I^>nl  Jesua, 
who  at  first  did  put  a  stop  to  the  execution  of 
his  Father's  justice,  because  he  desired  to  try 
more  means  with  the  fig  tne— I  sjiy,  it  cannot 
be  but  that  a  heart  so  full  of  compa-sfion  as  his 
is  should  be  touched  to  behold  this  profensor 
must  now  be  cut  down.  "And  when  he  waa 
come  near,  he  beheld  the  city,  and  wept  over 
it,  saying,  l(  thou  liadst  known,  even  thou,  at 
least  in  this  thy  day,  the  things  that  U'loiig  to 
thy  peace!  but  now  they  are  hid  from  thine 
eyes." 

A/ler  that  thou  shalt  cut  it  Jotcn. 

When  Christ  giveth  thee  over  there  \»  no 
intercessor  or  mediator,  no  more  sacrifice  for 
sin  ;  all  is  gone  but  judgment,  but  the  axe,  but 
"a  certain  fearful  l<M>king-for  of  judgment  and 
fiery  indignation,  which  shall  devour  tl.e  .id- 
venuirica." 

Karren  fig  tree,  take  hec«l  that  thou  <  "iiM^t 

not  to  thcHC  last  wonls,  for  thute  words  are  a 

give-up,  a  cast-up,  a  cast-up  of  a  ciwtawny; 

"After  that  thou  shalt  cut  it  down."     Tl  ey 

.OS  much  as  if  Christ  had  <>aii<,  Fathei,  I 

/.:e<l  for  more  time  for  this  barren  profeo- 


and  dunging  will  come  to  more  tlian  li«t  la-  I  »„t;  I  Ix^gge*]  until  I  should  dig  about  it,  and 


hour.  "  I  gave  her  space  to  repent,  but  »he 
rei>entc(l  not;"  I  digged  about  it,  I  dunged  it; 
I  gained  time,  and  supplieii  it  with  means;  but 
I  lulxHired  here  in  vain,  and  sjH-nt  my  strength 
for  nauglit  and  in  vain.  lhi»t  thou  hear,  Imr- 
ren  fig  tree?  There  is  yet  a  iiueMtiou  whetiier 
it  will  be  well  with  tliy  aoul  at  lu.st. 

</  (/'  not,  then  n/Ur  that  thou  $haU  cut  it  dou-n. 

There  is  nothing  more  .  .  *  .  th«' 

niiud  of  a  man  than  to  find  .ind 


dung  it;  but  now,  Father,  the  titTie  is  out,  tli« 
year  is  ende<l,  the  summer  is  en«le«I,  and  no 
giMMl  done.  I  have  also  trie«i  with  my  nutans, 
wiih  tbo  G<>«{>ol ;  I  have  digge«l  alM>ul  it;  I 
fat  and  hearty  dung  of  tha 
i  comes  to  nothing,  hatlu;/, 
I  deliver  up  this  profennMir  to  the«i  ni.'itin.  I 
have  done,  I  have  done  all ;  I  have  done  pray- 
ing and  endeavouring:  I  will  hold  the  hv«d 
of  thine  axe  no  longer.  Take  him  into  tha 
hands  of  justice;  do  justice,  d»  the   law;    1 


644 


BVNYAN'S  COMPLETE  WORKS. 


will  never  beg  for  him  more.  "  After  that  thou 
6luilt  cut  it  dowu."  "  Woe  unto  them  when  I 
dei)art  from  them!"  Now  is  this  professor 
left  naked  indeed— naked  to  God,  naked  to 
Satan,  naked  to  sin,  naked  to  the  law,  naked 
to  death,  naked  to  hell,  naked  to  judgment, 
and  naked  to  the  gripes  of  a  guilty  conscience, 
and  to  the  torment  of  that  worm  that  never 
die^,  and  to  that  fire  that  never  shall  be 
quenched.  "  See  that  ye  refuse  not  him  that 
bpeaketh.  For  if  they  escape  not  who  refused 
him  that  spake  on  earth,  much  more  shall  not 
we  escape  if  we  turn  away  from  Him  that 
Bpeaketh  from  heaven." 

From  this  brief  pass  through  this  parable, 
you  have  these  two  general  observations : 

1.  That  even  then,  when  the  justice  of  God 
cries  out,  I  cannot  endure  to  wait  on  this  bar- 
ren professor  any  longer,  then  Jesus  Christ  in- 
tercedes for  a  little  more  patience  and  a  little 
more  striving  with  this  professor,  if  possibly 
he  may  make  him  a  fruitful  professor :  "  Lord, 
let  it  alone  this  year  also,  until  I  shall  dig 
about  it,  and  dung  it ;  and  if  it  bear  fruit, 
well,"  &c. 

2.  There  are  some  professors  whose  day  of 
grace  will  end  with.  Cut  it  down,  with  judgment 
— when  Christ  by  his  means  hath  been  used  for 
their  salvation. 

The  first  of  these  observations  I  shall  pass, 
and  not  meddle  at  all  therewith,  but  shall 
briofiy  speak  to  the  second,  to  wit : 

That  there  are  some  professors  whose  day  of 
grace  will  cud  with.  Cut  it  down,  with  judg- 
ment— when  Christ  by  his  means  hath  been 
used  for  their  salvation. 

This  the  apostle  showeth  in  that  third  chap- 
ter of  his  Epistle  to  the  Hebrews,  where  he 
tells  us  that  the  people  of  the  Jews,  after  a 
forty  years'  patience,  and  endeavour  to  do 
them  good  by  the  means  appointed  for  that 
purpose,  their  end  was  to  be  cut  down,  or  ex- 
cluded the  land  of  promise  for  their  final  in- 
credulity :  "  So  we  see  they  could  not  enter  in, 
because  of  unbelief"  Wherefore  saith  he,  "I 
was  grievc(>  with  that  generation,  and  said, 
Tiioy  do  always  err  in  their  hearts  and  they 
have  not  known  my  ways ;  so  I  swear  in  my 
wrath,  They  sliall  not  enter  into  my  rest."  As 
who  should  say,  I  would  they  sliould  have  en- 
tered in,  and  for  that  purpose  I  brought  them 
out  of  Egypt,  led  them  through  the  sea,  and 
taught  them  in  the  wilderness,  but  they  did 
not  answer  my  work  or  designs  in  that  mat- 
ter; wherefore  they  shall  not,  I  swear  they 
shall  not:  "  I  swear  in  my  wrath.  They  should 


not  enter  into  my  rest."  Here  is  cutting  down 
with  judgment.  So  again  he  saith,  "As  I 
have  sworn  in  my  w'rath.  If  they  shall  enter 
into  my  rest,  although  the  works  were  fin- 
ished from  the  foundation  of  the  world."  This 
word  i/  is  the  same  with  they  shall  not  in  the 
chapter  before.  And  where  he  saith,  "  Al- 
though the  works  were  finished  from  the 
foundation  of  the  world,"  he  giveth  us  to  un- 
derstand that  what  preparations  soever  are 
made  for  the  salvation  of  sinners,  and  of  how 
long  continuance  soever  they  are,  yet  the  God- 
tempting,  God-provoking,  and  fruitless  pro- 
fessor is  like  to  go  without  a  share  therein : 
"  although  the  works  were  finished  from  the 
foundation  of  the  world.  I  will  therefore  put 
you  in  remembrance,  though  ye  once  knew 
this,  how  that  the  Lord  having  saved  the 
people  out  of  the  land  of  Egypt,  afterward 
destroyed  them  that  believed  not.  And  the 
angels  that  kept  not  their  first  estate,  but  left 
their  own  habitation,  he  hath  reserved  in  ever- 
lasting chains  under  darkness,  unto  the  judg- 
ment of  the  great  day."  Here  is  an  instance 
to  pui'pose,  an  instance  of  men  and  angels — 
men  saved  out  of  the  land  of  Egypt,  and  in 
their  journey  towards  Canaan,  the  type  of 
heaven,  cut  dowu ;  angels  created  and  placed 
in  the  heavens  in  great  estate  and  princiijal- 
ity;  yet  both  these,  because  unfruitful  to  God 
in  their  places,  were  cut  down,  the  men  de- 
stroyed by  God,  (for  so  saith  the  text,)  "and 
the  angels  reserved  in  everlasting  chains 
under  darkness,  to  the  judgment  of  the  great 
day." 

Now,  in  my  handling  of  this  point  I  shall 
discourse  of  the  cutting  down,  or  the  judg- 
ment here  denounced,  as  it  respecteth  the 
doing  of  it  by  God's  hand  immediately,  and 
that,  too,  with  resiject  to  his  casting  them  out 
of  the  world,  and  not  as  it  respecteth  an  act 
of  the  Church,  &c.  And  as  to  this  cutting 
down,  or  judgment,  it  must  be  concluded  that 
it  cannot  be  before  the  day  of  grace  be  past 
with  the  fig  tree,  but  according  to  the  obser^'a- 
tion,  there  are  some  professors  whose  day  of 
grace  will  end  with,  Cut  it  down ;  and  accord- 
ing to  the  words  of  the  text,  "  Then,  after  that, 
thou  shalt  cut  it  dowu."  After  that;  that  is, 
after  all  my  attempts  and  endeavours  to  make 
it  fruitful,  after  I  have  left  it,  given  it  over, 
done  w^ith  it,  and  have  resolved  to  bestow  no 
more  days  of  grace,  opportunities  of  grace,  and 
means  of  grace  upon  it — then,  after  that,  thou 
shalt  cut  it  dowu. 

Besides,  the  giving   up   of  the   fig  treo  ia 


THE  BARRES  FIG   TREE. 


645 


before  the  exccotion.  Execution  is  not  always 
prejtently  U[M»n  the  sentence  giveu;  for  after 
that  a  conveniont  time  is  thought  on,  ami 
then  is  cutting  ilown.  And  so  it  is  here  in 
the  text.  Tlie  ilecrt'o  that  it  shall  peritih  is 
gathered  from  its  continuing  fruitless  ijuitr 
through  the  hist  year,  from  its  continuing 
fruitless  at  the  end  of  all  endeavours.  Hut 
■•'itting  down  is  not  yi-t,  for  that  comes  with 
■\  afterward:  "Then,  after  that,  thou  shalt 
rut  it  down." 

S'>  then,  that  I  may  onlerly  pri>ceed  with 
the  nliservation,  I  must  lay  dtnvn  thi-se  two 
projKwitioiis : 

l*n)|>.  1.  That  the  day  of  grace  ends  with 
some  men  before  CmkI  takes  theni  out  of  this 
world;  and, 

I'riip.  2.  The  death,  or  cutting  down  ofwuch 
men,  will  be  dreadful.  For  this  mt  il  doirn, 
when  it  is  undcrvtootl  in  the  largest  sense,  (as 
here  indeed  it  ought,)  it  showeth  noi  only  the 
wrath  of  Qi^i  ag:iinst  a  man's  life  in  this 
world,  hut  his  wrath  against  him,  body  and 
soul ;  and  is  as  much  as  to  say.  Cut  him  off 
front  all  the  privileges  and  benefits  that  eome 
by  grace,  both  in  this  world  and  that  which  is 
>  come. 

Hut  to  proceed:  the  day  of  gnice  ends  with 
■ine  men  before  Owl  tnketh  them  out  of  the 
isorld.  I  shall  give  you  some  instance*  of  this, 
and  so  go  on  to  the  last  projwsition. 

1.  I  -hull  instance  Cain.  Cain  was  a  pro- 
ff^si.r.  a  ^il.•rificer,  a  worshipper  of  (uh\;  yea, 
the  fir^t  worshipper  that  we  read  of  after  the 
Fall ;  but  his  graj>es  were  wild  ones ;  his  works 
were  evil;  he  did  not  do  what  he  did  from 
true  gospel  motives ;  therefore  OckI  disallowe<l 
his  work.  At  this  his  countenance  falls ; 
whert^fore  he  envies  his  brother,  ilisputi's  him, 
takes  his  opportunity  and  kills  him.  Now  in 
that  day  that  he  did  this  act  were  the  heavens 
cloiseil  up  against  him;  and  that  himself  did 
smartingly  and  fearfully  feel  when  (tod  made 
■'ijuisition  for  the  bloo«l  of  .Mk-I.     "  And  now 

ir>»ed"  (said  CJwJ)  "shalt  th«>u  be  from  the 
.  rth,  whieh  hath  opvn»d   h«T  mouth  to  re- 

ivt  thy  brother's  IiIikmI  from  thy  hand.    Ami 

lin  said.  My  punishment   is  greater  than    I 

ri  War.  Mine  iniquity  is  greater  than  that 
■  may  be  forgiven.     Bt-hold,  thou  haj>t  driven 

•'  out  this  day  from  the  face  of  the  earth,  and 

•m  thy  facp  shall  I  be  hid."  Now  thou  art 
4  S  (mmI.     Tliou  hast  ■'  •  out 

•  li  lith  Cnin,  ancl  from  '  ,:ill  I 

be  hid;  I  shall  never  morr-  havr  hop,-  m  tb. .  . 
tmi'i-  fri>iii  tbc«',  nor  rsjMct  ni«Ti'\  at  t!iv  li.d;  I 


Thus  therefore  Cain's  day  of  gnice  endeil,  and 
the  heavens,  with  Goil's  own  heart,  were  shot 
up  against  him  ;  yet  after  thi-*  he  lived  lont;. 
Cutting  down  was  not  come  yet;  after  thii^ 
he  livfd  to  marry  a  wife,  to  In-get  a  curntl 
bnMKl,  to  build  a  eity,  (and  what  else  I  know 
not;)  all  wliieh  could  not  be  quickly  done; 
wherefi»re  Cain  might  live  after  the  day  of 
grace  was  past  with  him  several  hundriHU  of 
years. 

2.  I  slmll  instance  Ishmad.  I»hmacl  wiu 
a  professor,  was  brought  up  in  .Xbraham's 
family,  and  was  cireiimcisiHl  at  lhirt»H-n  yean 
of  a'.'e.  Hut  he  wsus  the  son  of  the  bond- 
woman;  he  bntught  not  forth  good  fnilt;  he 
was  a  wild  prof«>ssor.  For  all  his  religion,  he 
would  scoff  at  those  that  were  belter  than  him- 
self Well,  uj)on  a  day  his  brother  I-aai-  was 
weaned,  at  wiiieh  time  his  father  nwule  a  feast 
an«l  rejoiee<l  before  the  Lonl,  for  that  he  had 
given  hiui  the  promised  son:  at  this  Isiimael 
mocked  them,  their  son,  and  godly  njoicing. 
Then  came  the  Spirit  of  CkmI  upon  Sarah,  and 
she  CTied.  "Cast  him  out,  cast  out  this  bond- 
woman and  her  son  ;  for  the  son  of  this  bond- 
woman shall  not  be  heir  with  my  son,  with 
Isaac."  Now  Patil  to  the  (ialatians  makei 
this  casting  out  to  be  not  only  a  cjusting  out 
of  Abrnhani's  family,  but  a  easting  out  also 
from  a  lot  with  the  saints  in  heaven.  Als« 
Moses  giveth  us  a  notable  proof  thereof  in 
saying  that  when  he  diwl  he  w:t-  1  to 

his   people — his  people  by  his   v..  -\>\c, 

for  he  was  reckone<l  from  her,  the  son  of 
Hagar,  the  son  of  the  bond-woman.  Now 
she  came  of  the  Kg>'ptians;  so  that  he  waa 
gathered  when  he  ilied,  notwithstanding  his 
pmfi-ssion,  to  the  place  that  Pharaoh  and  his 
host  were  gatheriMl,  who  were  drt>wned  in  the 
He<l  Sea:  these  were  his  people,  and  he  waa 
of  them,  both  by  nature  and  <lis|M>»ition,  by 
|K»rsecuting  as  they  did.  Hut  now,  when  did 
the  day  of  grace  end  with  this  man?  Ob- 
seni'e,  and  I  will  show  you.  Ishmael  waa 
thirteen  years  old  when  he  was  rircumci-M-.! 
■«nd  th' 
niu'':  • 

I-  .     .Now 

wl  .  ,  •     sucktnl 

four  years,)  by  that  account  the  day  of  grac« 
must  be  ende<l  with  Ishmael  by  the  time  he 
waa  elehteen  years  old.  For  that  day  he 
n»-    "     "     "        "  "   '         "iin>  out; 

ail  makefl 

what  I  have  -ani.  I'h  w.ire,  yp  yiung  barrrn 
i,r..r.-*.....r..     N-.w    l-hrna"!    live*!    an  hiindrwi 


646 


BUy VAN'S  COMPLETE  WORKS. 


and  nineteen  years  after  this,  in  great  tran- 
quillity and  honour  with  men;  after  this  he 
also  begat  twelve  princes,  even  after  his  day 
of  grace  was  past. 

3,  I  shall  instance  Esau.  He  also  was  a 
professor,  he  was  born  unto  Isaac,  and  circum- 
cised according  to  the  custom.  But  Esau  was 
■A  gamesome  professor,  a  huntsman,  a  man  of 
tlie  field:  also  he  was  wedded  to  his  lusts, 
which  he  did  also  venture  to  keep  rather  than 
the  birthright.  Well,  upon  a  day,  when  he 
came  from  hunting  and  was  faint,  he  sold  his 
birthright  to  Jacob  his  brother.  Now  the 
birthright,  in  those  days,  had  the  promise  and 
blessing  annexed  to  it.  Yea,  they  were  so  en- 
tailed in  this  that  the  one  could  not  go  without 
the  other;  wherefore  the  apostle's  caution  is 
here  of  weight.  "Take  heed,"  saith  he,  " lest 
there  be  among  you  a  fornicator  or  profane 
person,  as  Esau,  who  for  one  morsel  of  meat 
sold  his  birthright;  for  ye  know  how  that 
afterwards,  when  he  would  have  inherited  the 
ble-ssing,  he  was  rejected;  for  he  found  no 
place  of  repentance,  though  he  sought  it  care- 
fully with  tears."  Now  the  ending  of  Esau's  day 
of  grace  is  to  be  reckoned  from  his  selling  of 
his  birthright;  for  there  the  apostle  points  it. 
Lest  there  be  among  you  any  that,  like  Esau, 
sells  his  birthright;  for  then  goes  hence  the 
blci-sing  also. 

But  Esau  sold  his  birthright  long  before  his 
death.  Twenty  years  after  this  Jacob  was  with 
Lallan,  and  when  he  returned  liome  his  brother 
Esau  met  him.  Further,  after  this,  when  Jacob 
ilwelt  again  some  time  Avith  his  father,  then 
Jacob  and  Esau  buried  him.  I  suppose  he 
might  live  about  forty — ^yea,  for  aught  I  know, 
above  fourscore — ^j'ears  after  he  had  sold  his 
birthright,  and  so  consequently  had  put  him- 
self out  of  the  grace  of  God. 

Three  things  I  would  further  note  upon 
these  three  professors : 

L  Cain,  an  angry  professor,  Ishmael,  a  mock- 
ing one,  Esau,  a  lustful,  gamesome  one — three 
Byiu])toms  of  a  barren  professor,  for  he  that 
can  be  angry,  and  that  can  mock,  and  that 
c.-in  indulge  his  lusts  cannot  bring  forth  fi'uit 
to  God. 

2.  The  day  of  grace  ended  with  these  pro- 
fessors at  that  time  when  they  committed  some 
grievous  sin.  Cain's,  when  he  killed  his  bro- 
ther ;  Ishmael's,  when  he  mocked  at  Isaac,  &c., 
&c. ;  and  Esau's,  when  out  of  love  to  his  lusts, 
he  despised  and  sold  his  birthright.  Beware, 
barren  professor ;  thou  mayest  do  that  in  half 
a  quarter  of  an  hour  from  the  evil  of  which 


thou  mayest  not  be  delivered  for  ever  and 
ever. 

3,  Yet  these  three,  after  their  day  of  grace 
was  over,  lived  better  lives,  as  to  outward 
things,  than  ever  they  did  before.  Cain,  after 
this,  was  lord  of  a  city;  Ishmael  was,  after 
this,  father  of  twelve  princes ;  and  Esau,  after 
this,  told  his  brother,  I  have  enough,  my  bro- 
ther; keep  that  thou  hast  to  thyself.  Ease 
and  peace,  and  a  prosperous  life  in  outwards, 
is  no  sign  of  the  favour  of  God  to  a  barren  and 
fruitless  professor,  but  rather  of  his  wrath,  that 
thereby  he  may  be  capable  to  treasure  up  more 
wrath  against  the  day  of  wrath  and  revelation 
of  the  righteous  judgment  of  God. 

Let  this  much  serve  for  the  proof  of  the  first 
proposition — namely,  that  the  day  of  grace 
ends  with  some  men  before  God  takes  them 
out  of  this  world. 

Now,  then,  to  show  you  by  some  signs  how 
you  may  know  that  the  day  of  grace  is  ended, 
or  near  to  ending,  with  the  barren  professor, 
and  after  that  thou  shalt  cut  it  down. 

First.  He  that  hath  stood  it  out  against  God, 
and  that  hath  withstood  all  those  means  for 
fruit  that  God  hath  used  for  the  making  of 
him  (if  it  might  have  been)  a  fruitful  tree  in 
his  garden,  he  is  in  this  danger ;  and  this  in- 
deed is  the  sum  of  the  parable.  The  fig  tree 
here  mentioned  was  blessed  with  the  appli- 
cation of  means,  had  time  allowed  it  to  receive 
the  nourishment;  but  it  outstood,  withstood, 
overstood  all — all  that  tlie  husbandman  did,  all 
that  the  vine-dresser  did. 

SIGKS   OF  BEING  PAST  GRACE. 

But  a  little  distinctly  to  particularize  in  four 
or  five  particulars. 

First  sign.  The  day  of  grace  is  like  to  be 
past  when  a  professor  hath  withstood,  abused, 
and  worn  out  God's  patience ;  then  he  is  m 
danger ;  this  is  a  provocation ;  then  God  cries, 
"Cut  it  down."  There  are  some  men  that 
steal  into  a  profession,  nobody  know's  how, 
even  as  this  fig  tree  was  brought  into  the  vine- 
yard— by  other  hands  than  God's;  and  there 
they  abide,  lifeless,  graceless,  careless,  and  with- 
out any  good  conscience  to  God  at  all.  Perhaps 
they  came  in  for  the  loaves,  for  a  trade,  for  credit, 
for  a  blind,  or  it  may  be  to  stifle  and  choke  the 
checks  and  grinding  pangs  of  an  awakened 
and  disquieted  conscience.  Now,  having  ob- 
tained their  purpose,  like  the  sinner  of  Zion 
they  are  at  ease  and  secure,  saying,  like  Agag, 
"Surely  the  bitterness  of  death  is.  past."  I 
am  well,  shall  be  saved,  and  go  to  heaven 


THE  nAi:i:h.\  tn.,  trkk. 


647 


Thus  in  the.-<e  vain  oonccitji  tlay  spon<i  a  year, 
two,  or  three,  nut  reuiemberiug  that  at  every 
season  of  grace  auJ  at  every  opj>ortunity  of 
the  gikspel  the  \mt*\  oome.s  seeking  fruit.    Well, 
pinner,  well,  barren  fig  tree,  this  is  but  a  eoarsc 
beginning:  God  comes  f<»r  fruit.     What  have 
I  here,  saith  God?     Wliat  u  fig  tree  ii  this, 
that  hath  stood  this  year  in  my  vineyard  and 
brought  me  forth  no  fruit?     I  will  cry  unto 
him:  Trofissor,  barren  fig  tree,  be  fruitful!     I 
look  for  fruit,  I  expect  fruit,  I  must  have  fruit; 
therefore  bethink  thyself.     At  these  the  pro- 
f«.-!>sor  pauseti ;  but  these  are  words,  not  blows ; 
therefore  oil"  goes  this  cunsideratiuu  from  the 
heart.     When  God  comes  the  ne.xt  year,  he 
finds  him  still  oi  he  was,  a  barren,  fruitless 
cumber-grouuil.      And    now    again    he   com- 
plains: Here  are  two  vears  gone,  and  no  fruit 
appears;  well,  I  will  defer  n»ine  anger  tor  my 
name's  suke.     I  will  defer  mine  anger  for  my 
])nuse ;  I  will  refrain  froni  thee,  that  I  cut  thee 
not  olF,  (a8  yet.)     I  will  wait,  I  will  yet  wait  to 
be  graciiius.     Hut  this  helps  not,  this  hath  not 
the  lesLst  intluence  upon  the  barren  fig  tree. 
Tush,  saith  he,  here  is  no  threatening;  CJod  is 
merciful,  he  will  defer  his  anger,  he  waits  to 
be  gracious.     I  am  not  yet  afraid.     Oh,  how 
ungiKlly  men,  that  are  at  unaware.^  crept  into 
the  vineyard,  how  do  they  turn  the  grace  of 
our  (iihI  into  hisciviousness!     Well,  he  conie« 
the  tliinl  year  for  fruit,  its  he  did  before,  but 
Ktill  he  finds  but  a  barren  (v^  tree ;  no  fruit.  Now 
he  cries  out  agiun,  O  thou  dr«.'j<.ser  of  n>y  vine- 
yard, come  hither;  here  is  n  fig  tree  huth  stood 
thcB«  three  years  in  my  vineyard,  and  hath 
at  every  season  dijiapjiointetl  my  expectation, 
for  I  have  li>oked   for  fruit  in  vain.     Cut  it 
down ;  my  patience  is  worn  out,  I  ithall  wait 
on  riiis  Jig  lire  no  hniger. 

.\nd  now  he  begins  to  shake  the  fig  tree 
with  his  threatenings:  Fetch  out  the  axe. 
Now  the  axe  Is  death  ;  death  therefore  iit  called 
for;   Death.'  this  fig  tree.     And 

withal  the  1.  -inner,  umi  wbirU 

him  U|Njn  a 
he  halh  abu- 

n<  t  rememU'ring  that  it  should  have  led  him 
to  re|H-ntance  and  to  the  fruitjt  thereof.    Death,  ' 
fetch  away  this  fig  tree  to  the  fire,  fetch  thia  ; 
barren!  'o  hell.     At  thi- 

With  I."  '  the  chnmlMT 

fo!  utui  to  th'  ,lh  nlaru   i 

tin-   .  -r  in   the  :  n   to  lay 

hands  u|Htn  him— one  smiting  him  with  puian  j 
iu  hiA  biMly,  with  heudachc,  heartache,  back-  , 
acpc.  ahortnoM  of   breath,   fainting  qualma,  ; 


trembling  at  joint*i,  stopping  at  the  chest,  and 
alnujst  all  the  symptoms  of  a  man  past  all  re- 
covery. Now.  while  death  is  thus  tormenting 
the  body,  hell  is  doing  with  the  mind  and  con- 
science— striking  them  with  it*  pains,  casting 
sparks  of  fire  in  thither,  wounding  with  sor- 
rows and  fettp*  of  everlasting  <Iamnation  the 
spirit  of  this  |H>or  cn-ature.  And  now  he  l»e- 
gins  to  bethink  hiinsi  If  mid  to  cry  to  t4«Kl  for 
mercy  :  Lord,  spare  me ;  I/ord,  t»pare  me.  Nay, 
saith  God,  you  have  been  a  provocation  t4i  mo 
these  three  yearw.  How  many  timoa  have  you 
di.sappointed  me  1  How  many  Mea.<«on«  have 
you  spent  in  vain  !  How  many  sermons  and 
other  mercies  did  I  of  my  paliiuc*-  alford  you  I 
but  to  no  purpose  at  all.  Take  him.  death.  O 
good  I.,onl,  .saith  the  sinner,  spare  me  but  this 
once,  raise  me  but  this  once.  Indeed  I  have 
been  a  barren  profi'ssor,  and  have  stood  to  no 
purpose  at  all  in  thy  vineyard.  But  spare,  oh 
spare  this  one  time,  I  bi-seech  thee,  and  I  will 
be  better.  Away,  away!  you  will  not:  I  have 
tried  you  these  three  years  already ;  you  are 
naught;  if  I  should  recover  you  ag:iin,  you 
would  be  as  bad  lus  you  were  before.  (.\nd  all 
this  talk  is  while  death  stands  by.)  The  sin- 
ner cries  again:  Go<xl  Lord,  try  me  this  once, 
let  me  get  up  again  this  once,  and  see  if  I  du 
not  mend.  But  will  you  promise  me  to  mend? 
Yes  in<leed,  Lord,  and  vow  it  t<K>;  I  will  nevei 
be  so  bad  again,  I  will  Ik«  better.  Well,  saith 
God,  death,  let  this  [irofessfir  alone  for  this  time; 
I  will  try  him  awhile  longer;  he  hath  promised, 
he  hath  vowed  that  he  will  mend  his  ways. 
It  may  be  he  will  mind  to  keep  his  promisca. 
Vows  are  solemn  thing?* ;  it  may  l>e  he  may 
fear  to  break  his  vows.  .\ ri.se  from  ofl"  thy 
bed.  And  now  (iod  lays  down  his  axe.  At 
this  the  poor  creature  is  very  thankful,  praisei* 
(tod,  and  fawns  u|Njn  him,  showa  as  if  he  did 
it  heartily,  and  calls  to  oihent  to  thank  him 
loo.  He  therefore  riscth,  as  one  would  think, 
to  be  a  new  creature  indeed.  Ihit  by  that  he 
liu'b  put  on  his  clothes,  is  come  down  from  his 
i  ventured  into  the  yard  or  shop,  niid 
•  •«  how  all  things  are  gone  to  sixes  and 
sevens,  he  )H>gins  to  have  second  thoughta,  and 
.says  to  his  folks.  What  have  you  all  In-en  do- 
ing? How  are  all  things  nut  of  onbr!  I  ntn. 
*     .iiinot   tell  what,   b.  '  '  ly 

if  a  man  U-  but  a  '■  <u 

have  ueilhrr  wis«lom   ii<ir    |  !<-r 

things.     And  now,  instead  ••:  .    nd 

the  rent  of  his  time  to  (tod.  ho  dotibU-th  hi* 
diligence  after  ihia  world.  Ala* '  all  must  mil 
be  toat,  we  must  have  provident  care.     And 


648 


BUyYA:S'S  COMPLETE   WORKS. 


thus,  quite  forgetting  the  sorrows  of  death,  the 
pains  of  hell,  the  promises  and  vows  which  he 
made  to  God  to  be  better,  because  judgment 
was  not  (now)  speedily  executed,  therefore  the 
heart  of  this  poor  creature  is  fully  set  in  him 
to  do  evil. 

These  things  proving  ineffectual,  God  takes 
hold  of  his  axe  again,  sends  death  to  a  wife, 
to  a  cliild,  to  his  cattle.  ("  Your  young  men 
have  I  slain,  and  taken  away  your  horses.")  I 
will  blast  him,  cross  him,  disappoint  him,  and 
cast  him  down,  and  will  set  myself  against  him 
in  all  that  he  putteth  his  hand  unto.  At  this 
the  poor  barren  professor  cries  out  again.  Lord, 
I  have  sinned  ;  spare  me  once  more,  I  beseech 
thee.  Oh  take  not  away  the  desire  of  mine 
eyes,  spare  my  children,  bless  me  in  my  la- 
bours, and  I  will  mend  and  be  better.  No, 
?aith  God;  you  lied  to  me  last  time;  I  will 
trust  you  in  this  no  longer;  and  withal  he 
tumbleth  the  wife,  the  child,  the  estate  into  a 
grave,  and  then  returns  to  his  place  till  this 
professor  more  unfeignedly  acknowledgeth  his 
offence. 

At  this  the  poor  creature  is  afflicted  and  dis- 
tressed, rends  his  clothes,  and  begins  to  call 
the  breaking  of  his  promise  and  vows  to  mind; 
he  mourns  and  prays,  and  like  Ahab  awhile 
walks  softly  at  the  remembrance  of  the  justice 
of  the  hand  of  God  upon  him.  And  now  he 
renews  his  promises:  Lord,  try  me  this  one 
time  more ;  take  off  thy  hand  and  see ;  they  go 
far  that  never  turn.  Well,  God  spareth  him 
again,  sets  down  his  axe  again.  "  Many  times 
he  did  deliver  them,  but  they  provoked  him 
with  their  counsels,  and  were  brought  low  for 
their  iniquities."  Now  they  seem  to  be  thank- 
ful again,  and  are  a.s  if  they  were  x'esolved  to 
be  godly  indeed.  Now  they  read,  they  pray, 
they  go  to  meetings,  and  seem  to  be  serious  a 
pretty  while,  but  at  last  they  forget.  Their 
lusts  prick  them,  suitable  temptations  present 
themselves.  Wherefore  they  turn  to  their  own 
crooked  ways  again.  "  When  he  slew  them, 
then  they  sought  him,  and  returned  early  after 
God ;  nevertlicloss  they  did  flatter  him  with 
their  mouth,  and  lied  unto  him  with  their 
tongue." 

Yet  again  the  Lord  will  not  leave  this  pro- 
t('s.sor,  but  will  take  up  his  axe  again,  and  will 
put  him  under  a  more  heart-searching  jninis- 
try — a  ministry  that  shall  search  him  and  turn 
him  over  and  over;  a  ministry  that  shall  meet 
with  him  :us  Elijah  met  with  Ahab  in  all  his 
acts  of  wickedness,  (and  now  the  axe  is  laid  to 
the  roots  of  the  trees.)     Besides,  this  ministry 


doth  not  only  search  the  heart,  but  presenteth 
the  sinner  with  the  golden  rays  of  the  glorious 
o-ospel;  now  is  Christ  Jesus  set  forth  evidently; 
now  is  grace  displayed  sweetly ;  now,  now  are 
the  promises  broken  like  boxes  of  ointment,  to 
the  perfuming  of  the  whole  room.  But,  alas  1 
there  is  yet  no  fruit  on  this  fig  tree.  While 
his  heart  is  searching,  he  wrangles ;  while  the 
glorious  grace  of  the  gospel  is'  unveiling,  this 
professor  wags  and  is  wanton  ;  gathers  up  some 
scraps  thereof;  "  tastes  the  good  word  of  God, 
and  the  power  of  the  world  to  come ;  drinketh 
in  the  rain  that  comes  oft  upon  him,"  but 
bringeth  not  forth  fruit  meet  for  Him  whose 
gospel  it  is ;  takes  no  heed  to  walk  in  the  law 
of  the  Lord  God  of  Israel  with  all  his  heart, 
but  counteth  that  the  glory  of  the  gospel  con- 
sisteth  in  talk  and  show,  and  that  our  obe- 
dience  thereto  is  a  matter  of  speculation — that 
good  works  lie  in  good  words,  and  if  they  can 
finely  talk  they  think  they  bravely  please  God, 
They  think  the  kingdom  of  God  consisteth 
only  in  word,  not  in  power ;  and  thus  proveth 
ineffectual  this  fourth  means  also. 

Well,  now  the  axe  begins  to  be  heaved 
higher,  for  now  indeed  God  is  ready  to  smite 
the  sinner ;  yet  before  he  will  strike  the  stroke 
he  will  try  one  way  more  at  last,  and,  if  that 
misseth,  down  goes  the  fig  tree.  Now  this  last 
Avay  is  to  tug  and  strive  with  this  professor  by 
his  Spirit.  Wherefore  the  Spirit  of  the  Lord 
is  now  come  to  him,  but  not  always  to  strive 
with  man ;  yet  awhile  he  will  strive  with  him, 
he  will  awaken,  he  will  convince,  he  will  call 
to  remembrance  former  sins,  former  judgments, 
the  breach  of  former  vows  and  promises,  the 
misspending  of  former  days ;  he  will  also  pre- 
sent persuasive  arguments,  encouraging  prom- 
ises, dreadful  judgments,  the  shortness  of  time 
to  repent  in,  and  that  there  is  hope  if  he  come. 
Further,  he  will  show  him  the  certainty  of 
death  and  of  the  judgment  to  come ;  yea,  he 
will  pull  and  strive  with  this  sinner ;  but  be- 
hold the  mischief  now  lies  here — here  is  tug- 
ging and  striving  on  both  sides.  The  Spirit 
convinces,  the  man  turns  a  deaf  ear  to  God ; 
the  Spirit  saith,  Receive  my  instruction  and 
live,  but  the  man  pulls  away  his  shoulder ;  the 
Spirit  shows  him  whither  he  is  going,  but  the 
man  closeth  his  eyes  against  it ;  the  Spirit  of- 
fereth  violence,  the  man  strives  and  resists ; 
they  have  done  desjiite  unto  the  Spirit  of 
grace.  The  Spirit  parleyeth  the  second  time, 
and  urgeth  reasons  of  a  new  nature,  but  the 
sinner  answereth.  No,  I  have  loved  strangers, 
and  after  them  I  will  go.     At  this  God's  furv 


THE  BARREN  FIG   TREE. 


649 


comes  up  inlo  his  face;  now  he  comes  out  of 
his  holy  iihu;o  anJ  is  terrible;  now  he  sweareth 
in  his  wrath  they  shall  never  enter  into  his 
rest.  I  exorciseil  towards  you  my  patience, 
yet  you  have  not  turned  unto  me,  saith  the 
Lord.  I  smote  you  in  your  person,  in  your  re- 
lations, in  your  estate,  yet  you  have  not  re- 
turneil  unto  me,  saith  the  Lord.  In  thy  filthi- 
ness  is  lewdness:  beeauso  I  have  purjretl  thee, 
and  thou  wast  not  purine*!,  thou  «halt  not  be 
purged  rn>m  thy  fdthinesji  any  more  till  I 
cau!}e  my  fury  to  rest  ui>on  thee.  Cut  it  down; 
why  doth  it  euniber  the  prouiul? 

The  second  sijjn  that  such  a  proft-ssor  is 
Almost  (if  not  ipiito)  past  jrraee  is,  when  (lod 
hath  ^iven  him  over  or  lets  him  alone,  and 
sutfers  him  to  do  anything,  and  that  without 
eontrt>l — helpeth  him  not  either  in  works  of 
holini*ss  or  in  straits  and  dillieulties;  "Kphraim 
is  joined  to  idols,  let  him  alone."  "  Woe  bo  t4) 
them  when  I  depart  from  them  I  I  will  lauph 
at  their  calamities,  and  mock  when  their  fear 
w»meth." 

lijirren  fiff  tree,  thou  hnst  heretofore  been 
di);ged  about,  and  tlunged  ;  Cnnl's  mattock  hath 
heretofore  been  at  thy  roots:  gospel  dung  hath 
heretofore  Wen  applie<i  to  thee;  thou  hast 
hen-fofore  been  striven  with,  convince<l,  awa- 
k<  to  taste  and  see,  and  cry,  Oh  the 

b!'  Thou  hast  heretofore  been  met 

with  under  the  wor«l ;  thy  heart  hath  melttnl, 
thy  Hpirit  hath  fallen,  thy  soul  hath  trembled, 
and  thou  hast  felt  something  of  the  jwwer  of 
the  go>«|M>l.  Hut  thou  ha^t  sinned,  thou  hast 
provokttl  the  eyes  of  his  glorj-,  thy  iniipiily  is 


with  all  unrighteousness."  Seesl  thou  a  man 
that  heretofore  had  the  knowledge  of  God,  and 
that  had  some  awe  of  Majetity  U|K)n  him — I 
say,  soest  thou  such  an  one,  »|>orting  himself 
in  hiH  own  de<-eiving«,  "turning  the  grace  of 
our  G«mI  into  la-M-iviousnt^ss,  and  walking  after 
his  own  ungodly  hints?  II is  judgment  ij.iw  «»r 
a  Ion-;  time  lingereth  not,  and  his  damnation 
shnnbereth  not."  I)«»st  thou  hear,  barren  pro- 
fessor. It  is  astonishing  to  no©  how  those  that 
once  Heeme<|  sfins  of  the  morning,  and  ncn 
making  i>reparations  for  eternal  life,  now,  at 
last,  for  the  rottenness  r»f  their  hearts,  by  the 
just  jutlvment  of  (mmI,  to  be  |H>rniilte«l,  being 
past  feelin-j',  "to  give  ((i^m<elve<«  over  unto 
lasciviousiu«ss,  to  work  all  uneleunnewt  with 
greetliness."  A  great  number  of  such  were  in 
the  first  gospel  days;  against  whom  Peter  and 
Judc  couple  them  with  the  fallen  angels,  and 
John  forbids  that  prayer  be  made  for  then«,  Iw- 
cause  that  is  happened  unto  them  that  hatb 
happened  to  the  failm  angel"*  that  fell — "  who, 
forsaking  their  first  estate,  aiul  for  leaving 
their  own  habitation,  are  reserve<l  in  chains 
under  everlasting  darkness,  unto  the  jmlgment 
of  the  great  day."  Harreii  fig  tree,  dost  thou 
hear? 

\.  Theso  nro  beyond  all  mercy. 

2.  Til'  >nd  all  promises. 

■'I.  Til'  \ 'Hid  all  hopes  of  rejH'ntancc, 

4.  These  have  no  interceibKjr,  nor  any  more 
share  in  a  sacrifice  for  sin. 

5.  For  these  there  remains  nothing  but  a 
fearful  hM>king-for  of  judgment. 

\.   Wherefore  these  are    the    true    fugitives 


found   to   Iw  hateful,  and    now   |M>rhaps  (iinI  I  and    vagalMHubi,   that,   being    left  «»f  Gtsl,  of 


hath   let't  thee,   given   thee  up   and   lets  thee 
ah>ne. 

Heretofore  thou  wast  tender;  thy  conscience 
startled  at  the  temptation  to  wickedness,  for 
thou  Wert  taken  olf  from  the  {Ktllution  of  the 
world  throuirh  the  knowledge  i>f  our  I^ird  an«! 


Christ,  of  grace,  and  of  the  pr'>mise,  and  be- 
yond all  hope,  waniler  aiui  straggle  to  and  fro, 
even  as  the  devil,  their  ass4>eiate,  till  the  time 
shall  come  to  die  or  until  they  descend  in  bat- 
tle and  perish. 

2.  Wherefore  they  arc  let  alone  in  hcarini;. 


tmviour  .Ii-siis  Christ ;  but  that  verv  Vomit  that  '  If  these  at  anv  time  come  under  the  word, 
once  thou  wert  turiH**!  from,  now  thou  lap|H>st  there  is  for  them  n»  (iotl,  no  savour  of  (he 
op  (with  the  dog  in  the  proverb)  again,  and  '  means  of  gnicc,  no  Htirrings  of  lieart.  no  pity 
that  verj'  mire  that  once  thou  »ct»medst  to  l>o 
washed  from,  in  that  very  mire  thou  now  art 
tu:  V.-ah. 

I  lieularize,  there  are  three  signs  of 

a  mail  "  i"  iiig  given  over  of  CJtxl : 

\.  When  ho  is  let  alone  in  sinning,  when 
the  reins  of  his  lusts  are  loomil,  and  he  given 
up  to  them.  ".\nd  even  as  they  dici  not  like 
to  retain  (Jod  in  their  knowlr«lgp,  God  gave 
them  over  to  a  reprobate  mind,  ^>  do  tlio^e 
things  which  are  not  convenient,  being  filled 


for  thenuu-lveM,  no  love  to  their  own  salvation. 
Ia-I  them  liwk  an  this  hand  or  that,  there  thoj 

■   ■  ,  ;  ro- 

od 

iuett    oil  I  ks 

iv  ;  these  i:  the 

spirit  of  slumlM*r,  eyes  that  (hey  nhould  not 
M^,  and  ears  that  they  should  m«t  hear,  to  (hia 
very  day.  Whi-refore  as  (hey  go  (o  the  place 
of  the  iloly  'of 

the  Holy,  nil  .  .    «oe 


650 


BUNYAN'S  COMPLETE   WORKS. 


where  they  so  did ,  only  they  reap  this  damage, 
"  they  treasure  up  wrath  against  the  day  of 
wrath  and  revehition  of  the  righteous  judg- 
ment of  God."     Look  to  it,  barren  professor. 

3.  If  he  be  visited  after  the  common  way  of 
mankind,  either  with  sickness,  distress,  or  any 
kind  of  calamity,  still  no  God  appeareth,  no 
sanctifying  hand  of  God,  no  special  mercy  is 
mixed  with  the  affliction.  But  he  falls  sick 
and  grows  well  like  the  beast,  or  is  under  dis- 
tress as  Saul,  who,  when  he  was  engaged  by 
tlie  rhilistines,  was  forsaken  and  left  of  God. 
"And  the  rhilistines  gathered  themselves  to- 
gether, and  came  and  pitched  in  Shunem,  and 
Saul  gathered  all  ^rael  together,  and  they 
pitched  in  Gilboa.  And  when  Saul  saw  the 
host  of  the  Philistines,  he  was  afraid  and  his 
heart  greatly  trembled.  And  when  Saul  in- 
quired uf  the  Lord,  the  Lord  answered  him  no 
more,  neither  by  dreams,  nor  by  Urim,  nor  by 
propliets."  The  Lord  answered  him  no  more; 
he  had  done  with  him,  cast  him  off,  and  re- 
jected him,  and  left  him  to  stand  and  fall  with 
his  sins  by  himself.  But  of  this  more  in  the 
conclusion  ;  therefore  I  here  forbear. 

These  men  may  go  whither  they  will,  do 
what  tlicy  will ;  they  may  range  from  opinion 
to  opinion,  from  notion  to  notion,  from  sect  to 
sect,  but  are  steadfast  nowhere ;  they  are  left 
to  their  own  uncertainties,  they  have  not  grace 
to  establish  their  hearts;  and  though  some  of 
them  have  boasted  themselves  of  thife  liberty, 
yet  Jude  calls  them  wandering  stars,  to  whom 
is  reserved  the  blackness  of  darkness  for  ever. 
They  are  left,  as  I  told  you  before,  to  be  fugi- 
tives and  vagabonds  on  the  earth,  to  wander 
everywhere,  but  to  abide  nowhere,  until  they 
shall  descend  to  their  own  place  with  Cain  and 
Juda.s,  men  of  the  same  fate  with  themselves. 

A  third  sign  that  such  a  professor  is  quite 
past  grace  is,  when  his  heart  is  grown  so  hard, 
so  stony,  and  impenetrable  that  nothing  will 
pierce  it.  Barren  fig  tree,  dost  thou  consider? 
A  hard  and  impenitent  heart  is  the  curse  of 
God.  A  heart  that  cannot  repent  is  instead  of 
all  plagues  at  once ;  and  hence  it  is  that  God 
said  of  Pharaoh,  when  he  spake  of  delivering 
him  up  in  the  greatness  of  his  anger,  "I  will 
at  this  time,"'  saith  he,  "  send  all  my  plagues 
upon  thy  heart." 

To  some  men  that  have  grievously  sinned 
under  a  profession  of  the  gospel,  God  giveth 
tliis  token  of  his  displeasure:  they  are  denied 
the  power  of  repentance,  their  heart  is  bound, 
they  cannot  repent ;  it  is  impossible  that  they 
ihould  ever  repent  should  they  live  a  thousand 


years.  It  is  impossible  for  those  fallaways  to 
be  renewed  again  unto  repentance,  seeing  they 
crucify  to  themselves  the  Son  of  God  afresh, 
and  put  him  to  open  shame.  Now,  to  have 
the  heart  so  hardened,  so  judicially  hardened, 
this  is  as  a  bar  put  in  by  the  Lord  God  against 
the  salvation  of  this  sinner.  This  was  the 
burden  of  Spira's  complaint:  I  cannot  do  it; 
oh  now  I  cannot  do  it. 

This  man  sees  what  he  hath  done,  what 
should  help  him,  and  what  will  become  of 
him,  yet  he  cannot  repent ;  he  pulled  away  his 
shoulder  before,  he  shut  up  his  eyes  before, 
and  in  that  very  posture  God  left  him,  and  so 
he  stands  to  this  very  day.  I  have  had  a 
fancy  that  Lot's  wife,  when  she  was  turned 
into  a  pillar  of  salt,  stood  yet  looking  over  her 
shoulder,  or  else  with  her  face  towards  Sodom ;  ■ 
as  the  judgment  caught  her,  so  it  bound  her, 
and  left  her  a  monument  of  God's  anger  to 
after  generations. 

We  read  of  some  that  are  seared  with  a  hot 
iron,  and  that  are  past  feeling,  for  so  seared 
persons  in  seared  parts  are :  their  conscience  is 
seared.  The  conscience  is  the  thing  that  must 
be  touched  with  feeling,  fear,  and  remorse  if 
any  good  be  done  to  those  whose  conscience  ia 
worse  than  that — that  is,  fast  asleep  in  sin. 
For  that  conscience  that  is  fast  asleep  may  yet 
be  effectually  awakened  and  saved,  but  that 
conscience  that  is  seared,  dried,  as  it  were,  into 
a  cindei",  can  never  have  sense,  feeling,  or  the 
least  regret  in  this  world.  Barren  fig  tree, 
hearken! — judicial  hardening  is  dreadful. 
There  is  a  difference  betwixt  that  hardness  of 
heart  that  is  incident  to  all  men,  and  that 
which  comes  upon  some  as  a  special  judgment 
of  God.  And  although  all  kind  of  hardness 
of  heart,  in  some  sense,  may  be  called  a  judg- 
ment, yet  to  be  hardened  with  this  second 
kind  is  a  judgment  peculiar  only  to  them  that 
perish — a  hardness  that  is  sent  as  a  punish- 
ment for  the  abuse  of  light  received,  for  a  re- 
ward of  apostacy. 

This  judicial  hardness  is  discovered  from 
that  which  is  incident  to  all  men  in  these  par- 
ticulars : 

1.  It  is  a  hardness  that  comes  after  some 
great  light  received,  because  of  some  great  sin 
committed  against  that  light  and  the  grace 
that  gave  it — such  hardness  as  Pharaoh  had 
after  the  Lord  had  wrought  wonderously  be- 
fore him ;  such  hardness  as  the  Gentiles  had — 
a  hardness  which  darkened  the  heart,  a  hard- 
ness which  made  their  minds  reprobate.  Tliia 
hardness  is  also  the  same  Avith  that  the  He- 


THE  BARREN  FIG    TREE. 


651 


orf'ws  are  cautj.)ne<l  to  beware  of — a  hanlneiw 
that  is  oau.se(l  by  unbelief  uu«i  a  departing 
from  the  living  God;  a  hardness  completed 
through  the  deeeitfulnei«  of  »in ;  such  an  that 
iu  the  jjruvocution,  of  whom  GikI  sware  that 
they  should  not  enter  into  his  re^t.  It  wa.s 
thi.s  kind  of  darkne:ts  aUo  that  both  Cain  and 
Iiihnnu'l  and  Miau  were  hanlenitl  with  after 
they  liad  committed  their  great  Iran-tgn-H-sionti. 

J.  It  is  the  greatejtt  kind  of  hardness,  and 
...  lice  they  are  said  to  be  harder  than  a  rock 
or  than  adamant — that  U,  harder  than  tliut; 
»o  hard  that  nothing  can  enter. 

li.  It  is  a  hanlness  given  in  much  anger,  and 
to  bind  the  soul  u|>  in  an  impos>*ibility  of  re- 
pentance. 

4.  It  is  a  hanlness,  therefore,  which  is  incu- 
rable, of  whicli  a  man  must  die  and  be  damned. 
Iliirren  pn)fess<ir,  hearken  to  this. 

A  fourth  sign  that  such  a  professor  is  quite 
p:L.-*t  grace  is  wiien  he  fortifies  his  hard  heart 
against  the  tenor  t>f  GikI's  word.  This  is 
callitl  hardening  tlu-mselvi>s  against  Goil,  and 
turning  of  the  &>pirit  against  him;  as  thus, 
when  after  a  profession  of  faith  in  the  Lord 
Jf-xus,  and  of  the  dtwtrine  that  is  according  to 

iliness,  they  shall  embolden  themselves  in 
r^A-s  of  sin  by  promi.sing  themselves  that 
titi-y  !<hall  have  life  and  salvation  notwith- 
standing, liiirren  profi'sst)r,  hearken  to  this. 
Tliis  man  is  called  a  root  that  beareth  gall  and 
wormwood,  or  a  poisonous  herb — such  an  one 
as  is  abominated  of  God,  yea,  the  abhorre<l  of 
his  soul.  For  this  man  saith,  I  shall  have 
{>eace,  though  I  walk  in  the  inmgiiiatlon  or 
«tubb<»rnnc>s  of  my  heart,  to  add  drunkenness 
to  thirst — an  o])inion  flat  against  tite  whole 
word  of  God,  yea,  against  the  very  naturu  of 
God  himself.  Wherefore  he  adds,  "Then  the 
aogcr  of  the  Ixird,  autl  his  jeulousy,  shall 
smoke  against  that  man,  and  all  the  curs«< 
that  are  written  in  CtiMl's  Ixrak  shall  lie  U|N)n 
him,  antl  (iod  shall  blot  out  his  name  from 
umler  heaven." 

Vfu,  that  man  shall  not  fail  to  be  cflectually 

■'royed,  saith  the  text.     "The  L«)rd  shall 

.irate  that  man  unto  evil,  out  of  all  the 
trMH-4  of  I.^trael,  according  to  all  tiie  cun»e«  of 
lh»-  covenant." 

He  •hall  separate  him  unto  evil; 
give  him  up,  \iv  ithull  leave  him  tu  i. 
be  shall  »e|>aratc  him  tu  that  ur  lho«c  that  will 
<>>.ur«>dly  be  too  hard  for  him. 

Now  this  judgment  is  much  efTectvU  when 
ii  >*l   hath  given  a  man  u;  .;an,  and 

hmlh  given  r^utan  leave,  «;  .to  com- 


plete his  destruction— I  say,  when  G«xl  hath 
given  t?atau  leave  eHeetually  to  complete  his 
destruction;  fur  all  that  are  delivered  up  unto 
Satan  have  not  and  do  nf)t  come  to  this  end. 
Hut  that  is  the  man  whom  Gixl  shall  separate 
to  evil,  and  sludl  leave  in  the  hands  of  Satan, 
to  c<»niplete  without  fail  his  di-struction. 

Thus  he  servetl  .\hab,  a  man  that  sold  him- 
self to  work  wicketlnesM  in  the  sight  of  the 
Lord.  ".Vnd  the  I.,«ird  said.  Who  shall  jht- 
suade  Ahab,  that  he  may  go  up  and  fall  at 
liainioth-gileail?  And  one  said  on  this  nuiii- 
ner,  and  another  said  on  that  manner;  and 
there  came  forth  a  spirit  niul  oIm.hI  b<-fore  Ute 
L«»rd,  ami  .said,  I  will  [  m.     And  the 

I/ord   said   unto   hin>,    \'.  /a?     And   ho 

siiid,  I  will  go  forth  and  be  a  lying  spirit  in 
the  mouth  of  all  his  prophets.  And  he  said, 
Tlu»u  shalt  persuade  him,  and  prevail  ali»o;  go 
forth  and  «lfj  so."  Thou  shalt  persua<le  him, 
and  prevail:  do  thy  will,  I  leave  him  in  lliine 
hand,  go  forth,  and  do  so. 

Wiierefore  in  these  judgments  the  Lor«l 
doth  much  concern  himself  for  the  manage- 
ment tliereof,  because  of  tho  provocation 
wherewith  they  have  provoketl  him.  This 
is  the  man  wh<Me  ruin  he  contriveth,  and 
bringeth  to  pjL'is  by  his  own  contrivance.  "I 
will  choose  their  delusions  for  them;  I  will 
bring  their  fears  u|K)n  them."  I  will  chooee 
their  devices  or  the  wickednests  that  their 
hearts  are  contriving.  I,  even  I,  will  cause 
them  to  be  acceptitl  of  and  delightful  to  them. 
lUit  who  are  they  that  must  thiu  In*  seared? 
Why,  tho^e  nmonir  profcsMors  that  have  chiMen 
their  ov,  •■  >se  whose  soul  delighteth  in 

their  alx 

Uecatise  they  receive  not  the  love  of  the 
truth,  that  they  might  be  sav<-d,  for  this  cause 
God  shall  send  them  strung  delusions,  that 
they  should  iM-lievc  a  lie,  that  they  all  might 
be  damiu-il  who  lx-liev«il  not  the  truth,  but 
had  pleasure  in  unright(>ua<tne«s. 

"CmmI  ••hall  S4>nd  them."  It  is  a  great  word. 
Yea,  Go«l  shall  send  them  strung  delusions — 
delusions  that  shall  do,  that  shall  make  them 
believe  a  lie.  Why  so?  "  That  they  all  might 
ltedanuu><l,  ever)' one  of  them  who  '  '  :.»! 

the  truth,  but  had  pleasure   in  ;•• 

nc»ii»." 

There  ia  nothing  more  provoking  to  the 
Ixirrl  than  for  a  man  to  pronii<M<  whm  Uuil 
threatencth;  for  a  man  to  l>o  light  of  ntiicvit 
ttiat  he  shall  lie  nafe,  and  yet  to  !><•  more  wirkrd 
than  in  fi>rmer  days.  This  : 
reth  the  truth  uf  God;  no  : 


652 


BUNYAN'S  COMPLETE   WORKS. 


if  God's  soul  abhorretli  him:  he  hath  invented 
a  wav  contrary  to  God,  to  bring  about  his  own 
Balvation;  no  marvel,  therefore,  if  God  invent 
a  way  to  bring  about  this  man's  damnation ; 
and  seeing  that  these  rebels  are  at  this  point, 
we  shall  have  peace;  God  will  see  whose  word 
ehall  stand,  his  or  theirs. 

A  fifth  sign  of  a  man  being  past  grace  is 
when  he  shall  at  this  scoif.  and  inwardly  grin, 
and  fret  against  the  Lord,  secretly  purposing 
to  continue  his  course  and  put  all  to  the  ven- 
ture, despising  the  messengers  of  the  Lord. 
"  He  that  despised  Moses's  law  died  without 
mercy;  of  how  much  sorer  punishment,  sup- 
pose ye,  shall  he  be  thought  worthy  who  hath 
trodden  under  foot  the  Son  of  God  !"  &c. 

Wherefore  against  these  despisers  God  hath 
set  himself,  and  foretold  that  they  shall  not 
believe,  but  perish.  "Behold,  ye  despisers, 
and  wonder  and  perish ;  for  I  work  a  work  in 
your  days  which  ye  shall  in  nowise  believe, 
though  a  man  declare  it  unto  you." 

Thus  far  we  have  treated  of  the  barren  fig 
tree  or  fruitless  professor,  Avith  some  signs  to 
know  him  by,  whereto  is  added  also  some  signs 
of  one  who  neither  will  nor  can,  by  any  means, 
be  fruitful,  but  they  must  miserably  perish. 
Now  being  come  to  the  time  of  execution,  I 
shall  speak  a  word  to  that  also :  "  After  that 
thou  shalt  cat  it  down."  Christ  at  last  turns 
the  barren  fig  tree  over  to  the  justice  of  God, 
shakes  his  hands  off  him,  and  gives  him  up  to 
the  fire  ibr  his  unprofitableness. 

After  that  thou  shaH  cut  it  down. 
Two  things  are  here  to  be  considered  : 

1.  The  executioner;  thou,  the  great,  the 
dreadful,  the  eternal  God.  These  words, 
therefore,  as  I  have  already  said,  signify  that 
Christ  the  Mediator,  through  whom  alone  sal- 
vation comes,  and  by  whom  alone  execution 
hath  been  deferred,  now  giveth  up  the  soul, 
forbears  to  speak  one  syllable  more  for  him, 
or  to  do  the  least  act  of  grace  further  to  try 
for  his  recovery,  but  delivereth  him  up  to  that 
fearful  dispensation,  "  to  fall  into  the  hand  of 
the  living  God." 

2.  Ihe  second  to  be  considered  is,  the  in- 
strument by  which  this  execution  is  done,  and 
that  is  death,  compared  here  to  an  axe;  and 
f(»rasmuch  as  the  tree  is  not  felled  atone  blow, 
therefore  the  strokes  are  here  continued  till 
all  the  blows  be  struck  at  it  that  are  requisite 
for  its  felling,  for  now  cutting  time  and  cutting 
work  is  come;  cutting  must  l)e  his  portion  till 
lie  be  cut  down.     "  After  that  thou  shalt  cut  it 


down."  Death,  I  say,  is  the  axe,  which  God 
often  useth,  therewith  to  take  the  barren  fig 
tree  out  of  the  vineyard,  out  of  a  profession, 
and  also  out  of  the  world  at  once.  But  this 
axe  is  now  new  ground;  itcometh  well  edged  to 
the  roots  of  this  barren  fig-  tree.  It  hath  been 
whetted  by  sin,  by  the  law,  and  by  a  formal 
profession,  and  therefore  must  and  w'ill  make 
deep  gashes,  not  only  in  the  natural  life,  but 
in  the  heart  and  conscience  also  of  this  pro- 
fessor. "  The  wages  of  sin  is  death,  the  sting 
of  death  is  sin,"  Wherefore  death  comes  not 
to  this  man  as  he  doth  to  saints,  muzzled  or 
without  his  sting,  but  with  open  mouth,  in  all 
his  strength ;  yea,  he  sends  his  first-born, 
which  is  guilt,  to  devour  his  strength  and  to 
bring  him  to  the  king  of  terrors. 

But  to  give  you,  in  a  few  particulars,  the 
manner  of  this  man's  dying. 

L  Now  he  hath  his  fruitless  fruit  beleaguer 
him  round  his  bed,  together  with  all  the  bands 
and  legions  of  his  other  wickedness.  His  own 
iniquities  shall  take  the  wicked  himself,  and 
he  shall  be  holden  in  the  cords  of  his  sins. 

2.  Now  some  terrible  discovery  of  God  is 
made  out  unto  him,  to  the  perplexing  and  ter- 
rifying of  his  guilty  conscience.  God  shall 
cast  upon  him  and  not  spare,  and  he  shall  be 
afraid  of  that  which  is  high. 

3.  The  dark  entry  he  is  to  go  through  will 
be  a  sore  amazement  to  him ;  "  for  fear  shall 
be  in  the  way;"  yea,  terrors  will  take  hold  on 
him  when  he  shall  see  the  yawning  jaws  of 
death  to  gape  upon  him,  and  the  doors  of  the 
shadow  of  death  open  to  give  him  passage  out 
of  the  world.  Now,  who  will  meet  me  in  this 
dark  entry?  How  shall  I  pass  through  this 
dark  entry  into  another  world  ? 

4.  For  by  reason  of  guilt  and  a  shaking  con- 
science his  life  will  hang  in  continual  doubt 
before  him,  and  he  shall  be  afraid  day  and 
night,  and  shall  have  no  assurance  of  hia 
life. 

5.  Now  also  want  will  come  up  against  him; 
it  will  come  up  like  an  armed  man.  This  is  a 
terrible  army  to  him  that  is  graceless  in  heart 
and  fruitless  in  life.  This  Avant  will  contin- 
ually cry  in  thy  ears,  Here  is  a  new  birth 
wanting,  a  new  heart  and  a  new  spirit  want- 
ing; here  is  faith  wanting,  here  is  love  and 
repentance  wanting,  here  is  the  fear  of  God 
wanting,  and  a  good  conver.sation.  "  Thou 
art  weighed  in  the  balance,  and  art  found 
wanting." 

6.  Together  with  these  standcth  by  tlie  com- 
panions of  death,  death  and  hell,  death  and 


THE  B Ml  RES  FIG    TREE. 


(553 


devils,  dt-ath  and  endless  tormt-nt  in  the  ever- 
lasting flames  of  devouring  tire.  When  Gml 
shall  come  up  unto  the  people  he  will  invade 
them  with  his  troops. 

But  how  will  this  man  die?  Can  his  heart 
now  endure  or  can  his  hands  bo  made  strong? 

1.  Uo«l,  and  Christ,  and  pity  have  left  him. 
Sin  against  light,  against  nu-rcy,  and  the  long- 
BUtl'ering  of  (.iod  is  come  up  against  him;  his 
h  )po  anil  confidence  now  is  dying  by  him,  and 
his  conscience  totters  and  shakes  cuutinuully 
\vithin  him. 

2.  Death  is  at  work,  cutting  of  him  down, 
hewing  both  bark  and  heart,  both  body  and 
Boul  asunder:  the  man  groans,  but  death  hears 
him  not:  he  hniks  ghastly,  carefully,  deject- 
edly ;  he  sighs,  ho  sweats,  ho  trembles,  death 
matters  nothing. 

3.  Fearful  cogitations  haunt  him,  misgiv- 
ings, direful  apprehensions  of  ttod  terrify  him. 
Now  he  hath  time  to  think  what  the  loss  of 
heaven  will  be,  and  what  the  torments  of  hell 
wilt  be ;  now  he  looks  no  way  but  he  is 
frighted. 

4.  N>)W  would  he  live,  but  may  not;  he 
would  live,  though  it  were  but  the  life  of  u 


bedrid  man,  but  miut  not.  lie  that  cuts  him 
down  sways  him  as  the  feller  of  w»x)d  sways 
the  tottering  tree,  now  this  way,  then  that; 
at  lost  u  root  breaks,  an  heart-string,  an  eye- 
string  HnaiM  lusunder. 

6.  And  now,  could  the  soul  be  annihilated 
or  broug!:l  to  nothing,  how  happy  would  il 
count  itself!  Hut  it  m.fs  that  may  not  be. 
Wherefore  it  is  put  to  a  wonderful  strait;  stay 
in  the  bcnly  it  may  not,  go  out  of  the  botly  it 
dares  not.  Life  is  going,  the  bhMxi  »eltloi  iu 
the  llesh,  and  the  lungs  U-ing  no  more  ublt  to 
draw  breath  through  the  niMtrils,  at  la«t  oul 
goes  the  weary,  trembling  soul,  who  is  inune* 
diately  seized  by  devils,  who  lay  lurking  in 
every  hole  in  the  chamUr  for  that  very  pur- 
p«.we.  His  friends  take  care  of  tlu-  IkmU-,  wrap 
it  up  in  the  sheet  or  cotlin,  but  the  wjuI  is  out 
of  their  thought  and  reach,  going  down  to  the 
chambers  of  death. 

I  had  thought  to  have  enlarged,  but  I  for- 
bear. Ciod,  who  teaches  man  to  profit,  bles* 
this  brief  and  plain  discourse  to  thy  soul  who 
yet  standest  a  professor  in  the  land  of  the 
living,  amongst  the  trees  <>f  his  gard»"n  I 
Ameu. 


\ 


A  Discornsi:  on  im:ayi:i;: 

WIIKHBIM    AMK    Bllicrtr    bltCOTKKBD— 

f.  WHAT    PKAYKU    IS.-H.  WHAT    IT    IS   TO    PRAY    WITH   TIIK   SI'IRIT.-in.  WHAT    IT   U 
TU    I'KAY    WITH    TJIK    SIMKIT.    ANH    WITH    TIIK    lXUK«!iTAM»I.NO    ALSO. 


Fur  wo  know  not  what  ir«>houl<l  prajr  fur  ••  wo  oaght ;  oi 
I  will  \>nky  With  the  Spirit,  atiil  I  will  |>ray  with  tho  un>li 


hrl|>vlh  our  iaflrmiilet. — Koa.  *  Hi.  34L 
o.— I  Con.  xlT.  15. 


Pbaykr  is  an  ordinance  or(.i<Mi,nnil  Utat  to 
be  uavd  IhjiIi  in  public  ami  private;  yoa,  mich 
an  onlitiaMco  aM  briiign  thoxo  tliat  liave  tiie 
•piril  of  suppliaitioti  into  great  fanitliarity 
with  ImmI  ;  iintl  i^  aUo  »o  prevalent  an  action 
that  it  getteth  of  Goii,  both  lor  tiio  person 
tiiat  pruyeth  and  for  them  that  are  pntyetl  for, 
great  tilings.  It  i.-*  the  opener  of  tiie  iieart  to 
God,  and  a  mcanM  by  which  tlic  houI,  though 
empty,  i*  fillod.  By  pniyer  the  C'iiriHtian  tnin 
o{M>n  li  '  >  (.f<Hi  iLH  to  a  friend,  and  ob- 

tain   1:  lony  of  CmmI'h   friendship   to 

biiM.     I  might  )«|H>nd  many  wordit  in  diittin- 
guinhing  between  public  and  private  prayer, 
M  almi  between  that  in  the  heart  and    that 
with  the  voonl  voice.     Smietliing  alito  u. 
bo   B|H>ken   to   dintinguiMh   between   the    . 
and    grace*   of  pmyen;    but,  etiehewing    ihi.n 
lUethiHl,    my   buitininwt   i»hall    be   at    thin   time 
ooly  t«>  show  you  the  very  heart  of  prayer, 
without  which   all   your  lifting  up  both   of 
han<l<«  and  eyes  and  voicm  will  bo  to  no  pur- 
ill.     *'  I  will  pray  with  the  Spirit," 
inethcMl  that  I  ithall  go  on  in  at  thui 
time    nhall    be — 1.  To   nhow    you    what    trtio 
prayer  i«;  2.  To  nhow  you  what  it  i*  to  pray 
with  the  Spirit;   3.  What  it  in  to  pray  with 
the  Spirit  and  uudentanding  alflo ;  and  «o,  4. 
To  make  some  short  lue  and  application  of 
ken. 
r  in, 
•  r    w    a   Bincere,   (»eni»ible,  a"' 
,  ^   out  of   the   heart   or  noui 

through  Christ,  in  the  atrvngth  and  aMLit- 
ance  of  tho  Holy  Spirit,  for  Burh  things  a» 
Qod  hath  promiiwd  or  according  to  the  worii, 
(<>-  '),  with  submiiwion, 

in  . 


In  thi.H  di*Mcription  are  these  seven  things: 
1.  It  in  Mineere;  2.  A  m-nxible;  3.  An  afleo- 
tionato  pouring  out  of  tho  mml  to  God, 
through  ('hri!«t;  4.  By  tho  ntn-ngth  or  amiiit- 
ance  of  the  Spirit ;  5.  For  such  tliiogn  as  Uod 
hath  promiMeti,  or  according  to  bis  word ;  6. 
For  the  gornl  of  the  Church  ;  7.  With  sub- 
miitjiion  in  faith  to  the  will  of  God. 

1.  For  the  fir>»l  of  the*e,  it  ii*  a  ur- 

ing  out  of  the  soul  to  (tiMl.     .'>>ii  joh 

a  grace  a.*«  rtin.H  through  all  t  ui  (tod 

in  U9,  and  through  all  the  u. .....  :  a  Chris- 
tian, and  hath  the  sway  in  thetn  too,  or  elae 
their  actings*  arc  not  any  thing  regarded  of 
(i(Mi,  and  <w>  of  and  in  prayer,  of  whirh  par- 
ilarly  David  s|MakM  when  he  nirnlioiui 
yvr:  "I  cried  unto  tho  Lord  with  my 
mouth,  and  he  wa.H  « xtollcd  with  my  tongue. 
If  I  regard  iniquity  in  my  heart,  the  l>ird 
will  not  hear  my  prayer."  I'art  of  tho  ezcr* 
ciw?  of  prayer  i*  sincerity,  without  which  God 
looks  not  u|Mtn  It  as  prayer  in  a  g(Mid  sense: 
"T"  .incl  tind  n  ;.  .lU 

sh.>  ih  your  v.  ..-t." 

The  want  of  tiiin  made  the  Lord  rtjiil  their 
prnyem  in  n<aK>a  vii.  14,  where  he  saith, 
"They  have  not  cried   unto  mo  with  their 


heart  (that  is,  in  sincerity)  when  •'    : 

•.■•.,!cd 

ufion   their  bedn."     liut  for  a  ]' 

r  a 

11    of    llK   ll 

•ii.-l  ap- 

.    prny.     ,»< 

ifvriijr 

.'.    wimii    ' 

Na- 

when  !i"-  >\ 

i'«- 

hold  an  I»ni<                   i.  in  whui 

(to 

guile,"     rn»i.«....  ill.-  gt»n«|  man 

";r 

out  of  his  soul  to  (ioti  in  prB>er  > 

••tj 

.at   in    a    ' 

,:!>.d 

:j»e  Lotd. 

V.  lisih 

65G 


BUNYAN'S  COMPLETE   WOBKS. 


this  in  it  as  one  of  the  principal  ingredients 
is  the  prayer  that  God  looks  at.  Thus,  "  the 
prayer  of  the  upright  is  his  delight." 

And  why  must  sincerity  be  one  of  the  essen- 
tials of  prayer  which  is  accepted  of  God,  but 
because  sincerity  carries  the  soul  in  all  sim- 
plicity to  open  its  heart  to  God,  and  to  tell 
him  tiie  ca.se  plainly,  without  equivocation;  to 
condemn  itself  plainly,  without  dissembling; 
to  cry  to  God  heartily,  without  compliment- 
ing: "I  have  surely  heard  Ephraim  bemoan- 
ing himself  thus,  Thou  hast  chastised  me,  and 
I  was  chiLstised,  as  a  bullock  unaccustomed  to 
the  yoke?"  Sincerity  is  the  same  in  a  corner 
alone  as  it  is  before  the  face  of  all  the  world. 
It  knows  not  how  to  wear  two  vizards — one 
for  an  appearance  before  men,  and  another 
for  a  short  snatch  in  a  corner;  but  it  must 
have  God,  and  be  with  him  in  the  duty  of 
prayer.  It  is  not  a  lip-labour  that  it  doth  re- 
gard, for  it  is  the  heart  that  God  looks  at, 
and  that  which  prayer  comes  from,  if  it 
be  that  prayer  which  is  accompanied  with 
sincerity. 

2.  It  is  a  sincere  and  sensible  pouring  out  of 
the  heart  or  soul.  It  is  not,  as  many  take  it 
to  be,  even  a  few  babbling,  prating,  compli- 
mentary expressions,  but  a  sensible  feeling 
tlicre  is  in  the  heart.  Prayer  hath  in  it  a  sen- 
siblencss  of  divers  things;  sometimes  sense  of 
sin,  sometimes  of  mercy  received,  sometimes 
of  the  readiness  of  God  to  give  mercy,  &c. 

(1.)  A  sense  of  the  want  of  mercy  by  reason 
of  the  danger  of  sin.  The  soul,  I  say,  feels, 
and  from  feeling  sighs,  groans,  and  breaks  at 
the  heart ;  for  right  prayer  bubbleth  out  of  the 
heart  when  it  is  overpressed  with  grief  and  bit- 
terness, as  blood  is  forced  out  of  the  flesh  by 
reason  of  some  heavy  burden  that  lieth  upon 
it.  David  roars,  cries,  weeps,  faints  at  heart, 
fails  at  the  eyes,  loseth  his  moisture,  &c.  Hez- 
ckiaii  mourns  like  a  dove;  Ephraim  bemoans 
himself;  Peter  weeps  bitterly;  Christ  hath 
strong  cryings  and  tears ;  and  all  this  from  a 
fsense  of  the  justice  of  God,  the  guilt  of  sin, 
the  pains  of  hell  and  destruction.  "The  sor- 
rows of  death  compassed  me  about,  the  pains 
of  hell  gat  hold  upon  me,  and  I  found  trouble 
and  sorrow.  Then  cried  I  unto  the  Lord." 
And  in  another  place,  "My  sore  ran  in  the 
night."  Again,  "I  am  bowed  down  greatly; 
I  go  mourning  all  the  day  long."  In  all  these 
instances,  and  in  hundreds  more  that  might  be 
named,  you  may  see  that  prayer  carricth  in  it 
a  sensible,  feeling  disposition,  and  that  first 
from  a  sense  of  sin. 


(2.)  Sometimes  there  is  a  sweet  sense  of  mercy 
received— encouraging,  comforting,  strength- 
ening, enlivening,  enlightening  mercy,  &c. 
Thus  David  pours  out  his  soul  to  bless  and 
praise  and  admire  the  great  God  for  his  loving- 
kindness  to  such  poor  vile  wretches :  "  Bless 
the  Lord,  O  my  soul,  and  all  that  is  within 
me,  bless  his  holy  name.  Bless  the  Lord,  O 
my  soul,  and  forget  not  all  his  benefits ;  who 
forgiveth  all  thine  iniquities,  who  healeth  all 
thy  diseases,  and  crowneth  thee  with  loving- 
kindness  and  tender  mercies ;  who  redeemeth 
thy  life  from  destruction,  who  satisfieth  thy 
mouth  with  good  things,  so  that  thy  youth  is 
renewed  as  the  eagle's."  And  thus  is  the 
prayer  of  saints  sometimes  turned  into  praise 
and  thanksgiving,  and  yet  are  jirayers  still. 
This  is  a  mystery ;  God's  people  pray  with 
their  praises,  as  it  is  written,  "  Be  careful  for 
nothing,  but  in  every  thing,  by  prayer,  with 
supplication  and  thanksgiving,  let  your  re- 
quests be  made  known  to  God."  A  sensible 
thanksgiving  for  mercy  received  is  a  mighty 
prayer  in  the  sight  of  God;  it  prevails  with 
him  unspeakably. 

(3.)  In  prayer  there  is  sometimes  in  the  soul 
a  sense  of  mercy  to  be  received.  This  again 
sets  the  soul  all  on  a  flame :  "  Thou,  O  Lord 
God,  (said  David,)  hast  revealed  to  thy  ser- 
vant, saying,  I  will  build  thee  an  house ;  there- 
fore hath  thy  servant  found  in  his  heart  to 
pray  unto  thee."  This  provoked  Jacob,  David, 
Daniel,  with  others,  even  to  a  sense  of  mercies 
to  be  received ;  which  caused  them,  not  by  fits 
and  starts,  nor  yet  in  a  foolish,  frothy  way,  to 
babble  over  a  few  words  written  in  a  paper, 
but  mightily,  fervently,  and  continually  to 
groan  out  their  conditions  before  the  Lord,  as 
being  sensible — sensible,  I  say — of  their  ■\<'ants, 
their  misery,  and  the  willingness  of  God  to 
show  mercy. 

A  good  sense  of  sin  and  the  wrath  of  God, 
with  some  encouragement  from  God  to  come 
unto  him,  is  a  better  common  prayer-book 
than  that  which  is  taken  out  of  the  papistical 
mass-book,  being  the  scraps  and  fragments  of 
the  devices  of  some  popes,  some  friars,  and  1 
wot  not  what. 

3.  Prayer  is  a  sincere,  sensible,  and  affec- 
tionate pouring  out  of  the  soul  to  God.  Oh 
the  heat,  strength,  life,  vigour,  and  affection 
that  is  in  right  prayer!  "As  the  hart  pant- 
eth  after  the  water-brooks,  so  longeth  my  soul 
after  thee,  0  God.  I  have  longed  for  thy  pre- 
cepts ;  I  have  longed  after  thy  salvation.  My 
soul  longeth,  yea,  fainteth,  for  the  courts  of  the 


A  DlsriJiUSi:   (jy  I'llAYER. 


657 


Lord ;  my  heart  and  my  flesh  erieth  out  for 
the  living  (IikI.  My  soul  breaketh  for  the 
lonjrin-;  that  it  hath  unto  thy  judgnient.s  at  all 
times."  Mark  yo  here,  "  My  soul  loiigt-th  ; "  it 
longeth,  &c.  Oh  what  afTectioii  is  here  dUcov- 
erwl  in  prayer!  The  like  yuu  have  iu  Daniel : 
"()  Lord,  hear  ;0 Lord,  forgive;  ()  Lord,  heark- 
en and  do;  delVrnot  for  thy  name'o  sake, (>  my 
God-"  liVery  syllahle  carrielh  a  mighty  ve- 
heineiiey  in  it.  This  j.h  eidk-d  the  fi-rvt-nt  or 
the  working  prayer  l>y  James.  And  ho  again : 
•'And  being  in  an  agony,  he  prayed  more  earn- 
eetly,"  or  had  hin  alleetiomi  more  un<l  more 
dniwn  out  after  ^i*h1  for  hi.n  helping  hand.  Oh 
how  wi»le  are  tlie  nnjet  of  men  with  their  pray- 
ers from  thi.H  prayer — that  is,  prayer  in  CJod'* 
aeeiiunt  I  Ahu*  I  the  greatest  part  of  men  make 
no  eon.-eienee  at  nil  of  the  duty ;  and  as  for 
them  that  do,  it  is  to  be  feared  that  many  of 
them  are  very  great  strangers  to  a  sineere,  sen- 
sible, and  alVeetionate  |Kiuring  out  their  hearts 
or  soul ■«  toCitnl,  but  cvet\  eontent  th' ; 
witli  a  liltli-  lip-laliour  and  bodily  « 
mumbling  over  u  few  inuiginary  prawr.-i. 
Wlun  the  all'eetions  are  indevnl  engaged  in 
prayer,  then  the  whole  man  is  engaged,  and 
•'  !'  in  sueh  sort  that  the.^oul  will  spend  itself 
•thing,  ari  it  were,  rather  than  it  will  go 
I  di-sirwl,  even  eommunion 
irist.  And  henee  it  \*  x\\n\ 
tile  »aiiit'«  iiavf  i-pent  their  strength 
til.  ir  lives,  rather  tluiu  go  without  the  i 

^  !l  this  is  ttMj  evitlent  by  the  ignonuice,  pro- 
i.iiii  neiM,  and  spirit  uf  envy  that  reigns  iu  the 
hearts  of  those  men  that  lire  *o  hot  for  the 
form?>  ami  ii<>t  the  |><>wer  of  pniying.  JH-aree 
one  of  furty  ani'-ie.;  them  know  what  it  is  to 
be  Iwiru  :iL'.iiii,  t'«  h;ive  ininiuiinion  with  the 
Father  ihri.u-h  tlie  S.n,  to  fe.  I  the  jKiwer  of 
graeo  sanctifying  their  hrart*;  but,  for  all 
Uieir  prayer',  they  still  Iive<l  cunnrd,  dnihken, 
whorish,  and  alM>niinuble  lives,  full  of  malii-c, 
envy,  dee>  it.  • 

of  (i<Hl.       «)h 

ing  U|N>n   them!   wineii   all   llieii 
HHaembling  ihemsclvi-ji  together,  \ 
prayers,  hu.iII   nc%-er    be  able  to  help  them 
•gaintt  iir  shelter  them  from. 

A  train,  it  is  m  |>ourinsr  out  of  the  heart  or 


■  ^  out  ot  the  soul  in  : 

.^ "  All  my  denircs  ar 

;th  I>4vid, )  my  gronningv  are  not  hid 
11  ;i.  ;  loe."  And  afcain,  "  My  soul  thir?«tcth 
for  GtMi,  even  for  the  living  Uud.     When  ahall 

41 


I  come  and  appear  before  (mhI?  When  I  re- 
member these  things,  I  |*our  out  my  soul  in 
nie."  Mark,  "  I  {Miur  out  my  soul!"  It  is  an 
expression  signifying  that  in  prayer  there 
gix'th  the  very  life  and  whole  strength  to  (nsl. 
As  in  another  place:  "Trust  in  him  at  nil 
times,  ye  |H'ople ;  [Mjur  out  your  hearts  before 
him."  This  is  the  \ 
i-ie  i«t  iiiM.le  for  r!ie  <i 

out  '  '  loiu.     it  Iroiii 

thou  1.      1.  thou  shult  111. 

if  thou  seekest  him  "with  all  thy  heart  and 
with  nit  thy  soul." 

Again,  it  is  a  |)ourini:  out  of  tho  heart  or 
soulto(i(Hl.    This ''  "        V 

•of  the  spirit  of  pra.  ■> 

whieli  it  retires:  "  Wlien  wim.. 
pear  before  litid?"     And  it    ■  ,  •    •• 

soul  that  thus  prayeth  indeed  Keeit  nn  empti- 
ness in  all  things  under  heaven — that  in  God 
alone  there  is  rest  and  satisfaction  for  the  miuI. 
Now  she  that  is  a  widow  and  des4date  tru»telh 
in  G«hI.  So  saith  Pavid,  "  In  theo,  n  I^.nl, 
do  I  put  my  trust;  let  me  nev  i- 

fusion.     Deliver  me  in  thy  ri;  -I 

cause  me  to  esca|K*;  incline  tiiine  ear  to  nie, 
aiul  save  me.  lie  thou  my  strong  habitation, 
whereunto  I  may  continually  retort.  For  thou 
art  my  r<K-k  ami  my  fortress;  •hi;  '  ') 
<i<Hl,  out  of  the  hand  of  the  unn.  d 

man  ;  for  thou  art  my  ho|>i',  O  I<**rd  my 
'  '  .,  thou  art  my  trust  from  my  youth." 
Many  in  a  wording  way  s|H-ak  uf  (mhI,  but  a 
right  prayer  makes  God  his  ho|>e,  stay,  ouU  all. 
Uight  prayers  see  nothing  sulntantial  and 
worth  tli'  after  but  0<m|.     Ami  thai 

(jts  I  "ai'l  '  y  ilo  in  a  .<ineire,  "K-nHible, 

and 

A^  ;ieere,  sensible,  aflectinnatr 

pouring  out  of  (lie  heart  or  soul  toGisI,  ti 

Christ.      This   tkrvuyh    '  '    ■•'   •   >t.i   ue. 

added,  or  els«?  it  is  to  Im  1  whellicr  it 

u  appe.ir.tii  e  II  be  nevcrtu 
•it 


i«  iro|MM«iible  that  so  much  as 

come  •■  '     *' "- "f  the  lii»rd    ;     ..    . 

y«>u  '  niy  name,  wlin'«M  ver  yoM 

my   nam-     ' 

w!iv    in 


of  thy  servant,  and 

thy  bcc  to  #hine  u,  .-    - 

d»-^»late.  for  the  Lord's  sake."     And  so  David. 


658 


BUNYAN'S  COMPLETE    WORKb. 


"  For  tliy  name  sake  (that  is,  for  thy  Christ's 
sake)  pardon  mine  iniquity,  for  it  is  great." 
But  now  it  is  not  every  one  that  maketh  men- 
tion of  Christ's  name  in  prayer  that  doth  in- 
deed and  in  truth  eflectually  pray  to  God  in 
the  name  of  Christ  or  through  him.  This 
coming  to  God  through  Christ  is  the  hardest 
I)art  that  is  found  in  prayer.  A  man  may 
more  e.isily  he  sensible  of  his  works,  ay,  and 
sincerely  too  <lesire  mercy,  and  yet  not  be  able 
to  come  to  God  by  Christ.  That  man  that 
comos  t>  God  by  Christ  must  first  have  the 
knowledge  of  him,  for  he  that  comes  to  God 
must  believe  that  he  is.  And  so  he  that  comes 
to  God  through  Christ  must  be  enabled  to 
know  Christ:  "Lord,  (saith  Moses,)  show  me' 
thy  way,  that  I  may  know  thee." 

This" Christ  none  but  the  Father  can  reveal. 
And  to  come  through  Christ  is  for  the  soul  to 
be  enabled  of  God  to  shroud  itself  under  the 
shadow  of  the  Lord  Jesus,  as  a  man  shroudeth 
himself  under  a  thing  for  safeguard.  Hence 
it  is  that  David  so  often  terms  Christ  his  shield, 
buckler,  tower,  fortress,  rock  of  defence,  &c. 
Not  only  be.cause  by  him  he  overcame  his 
enemies,  but  because  through  him  he  found 
favour  with  God  the  Father.  And  so  he  saith 
to  Abraham,  "  Fear  not,  I  am  thy  shield,"  &c. 
The  man,  then,  that  comes  to  God  through 
Christ  must  have  faith,  by  which  he  puts  on 
Christ,  and  in  him  appears  before  God.  Now 
he  that  hath  faith  is  born  of  God,  born  again, 
and  so  becomes  one  of  the  sons  of  God ;  by 
virtue  of  which  he  is  joined  to  Christ  and 
made  a  member  of  him.  And  therefore,  sec- 
ondly, he,  as  a  member  of  Christ,  comes  to 
God  ;  I  say,  as  a  member  of  him,  so  that  God 
looks  on  that  man  as  part  of  Christ — part  of 
his  body,  fiesh,  and  bones,  united  to  him  by 
election,  conversion,  illumination,  the  Spirit 
being  conveyed  into  the  heart  of  that  poor  man 
by  God.  So  that  now  he  comes  to  God  in 
Christ's  merits,  in  his  blood,  righteousness, 
victory,  intercession,  and  so  stands  before  him, 
being  accepted  in  his  Beloved.  And  because 
this  poor  creature  is  thus  a  member  of  the 
Lord  Jesus,  and  under  this  consideration  hath 
admittance  to  come  to  God,  therefore,  by  vir- 
tue of  this  union,  also  is  the  Holy  Spirit  con- 
veyed into  liim,  whereby  lie  is  able  to  pour  out 
himself  (to  wit,  his  soul)  before  God,  with  his 
audience.  And  this  leads  me  to  the  next  or 
fourtli  particular. 

4.  Prayer  is  a  sincere,  sensible,  aflfectionate 
pourin--  c  ut  of  the  heart  or  soul  to  God  through 
Christ,  by  the  strength  or  assistance  of  the 


Spirit.  For  these  things  do  sd  depend  one 
upon  another  that  it  is  impossible  that  it 
should  be  prayer  without  there  being  a  joint 
concurrence  of  them ;  for  though  it  be  never  so 
famous,  yet  without  these  things  it  is  only 
such  prayer  as  is  rejected  of  God.  For  with- 
out a  sincere,  sensible,  affectionate  pouring 
out  of  the  heart  to  God  it  is  but  lip-labour; 
and  if  it  be  not  through  Christ,  it  falleth  far 
short  of  ever  sounding  well  in  the  ears  of  God, 
So  also,  if  it  be  not  in  the  strength  and  assist- 
ance of  the  Spirit,  it  is  but  like  the  sons  of 
Aaron  offering  with  strange  fire.  But  I  shall 
speak  more  to  this  under  the  second  head ;  and 
therefore,  in  the  mean  time,  that  which  is  not 
petitioned  through  the  teaching  and  assistance 
of  the  Spirit,  it  is  not  possible  that  it  should 
be  according  to  the  will  of  God. 

5.  Prayer  is  a  sincere,  sensible,  affectionate 
pouring  out  of  the  heart  or  soul  to  God,  through 
Christ,  in  the  strength  and  assistance  of  the 
Spirit,  for  such  things  as  God  hath  promised, 
&c.  Prayer  it  is  when  it  is  within  the  com- 
pass of  God's  word,  and  it  is  blasphemy,  or  at 
best  vain  babbling,  when  the  petition  is  beside 
the  book.  David  therefore  still,  in  his  prayer, 
kept  his  eye  on  the  word  of  God:  "My 
soul  (saith  he)  cleaveth  to  the  dust;  quicken 
me  according  to  thy  word;"  and  again,  "My 
soul  melteth  for  heaviness ;  strengthen  me  ac- 
cording to  thy  word;"  and,  "remember  thy 
word  unto  thy  servant,  on  which  thou  hast 
caused  me  to  hope."  And  indeed  the  Holy 
Ghost  doth  not  immediately  quicken  and  stir 
up  the  heart  of  the  Christian  without,  but  by, 
with,  and  through  the  word,  by  bringing  that 
to  the  heart,  and  by  opening  of  that,  whereby 
the  man  is  provoked  to  go  to  the  Lord,  and  to 
tell  him  how  it  is  with  him,  and  also  to  argue 
and  supplicate  according  to  the  word.  Thus  it 
w^as  ^th  Daniel,  that  mighty  prophet  of  the 
Lord,  he  understanding  by  books  that  the  cap- 
tivity of  the  children  of  Israel  was  hard  at  an 
end ;  then  according  unto  that  word,  he  maketh 
his  prayer  to  God :  "  I,  Daniel,  (saith  he,) 
understood  by  books  (viz.,  the  writings  of 
Jeremiah)  the  number  of  the  years  whereof 
the  word  of  the  Lord  came  to  Jeremiah,  that 
he  would  accomplish  seventy  years  on  the  deso- 
lation of  Jerusalem.  And  I  set  my  face  to  the 
Lord  God,  to  seek  by  prayer  and  supplication, 
with  fasting,  and  sackcloth,  and  ashes."  So 
that,  I  say,  as  the  Spirit  is  the  helper  and  the 
governor  of  the  soul  when  it  prayeth  accord- 
ing to  the  will  of  God,  so  it  guideth  by  and 
according  to  the  word  of  God  and  his  promise. 


.4  DISCOURSE  OS  PRATKR. 


659 


Hence  it  is  that  our  Lord  Jcsius  Christ  him- 
self did  iiuike  a  stop,  although  his  life  lay 
at  stake  fur  it:  "I  could  nt»w  pray  to  my 
Father,  and  he  should  give  ini>re  than  twelve 
lej:i')ns  of  aiipels;  but  how  then  must  the 
Scripture  be  fuHillnl,  that  thus  it  nmst  1«?" 
As  who  should  .-uiy,  Were  there  but  a  word  fur 
it  in  Scrij>ture.  I  should  simiu  be  out  of  the  haruls 
of  mine  enemi»'s,  I  .-liould  be  liel|H'd  by  angels ; 
but  the  ^M.'ripture  will  not  warrant  this  kind 
of  praying,  for  that  sjiiih  otherwise.  It  is  a 
praying,  then,  aceording  to  the  word  and 
promise.  Tlie  .**pirit  by  the  won!  must  direct, 
a.s  Well  in  tin'  manner  as  in  (he  matter  of 
prayer.  I  will  pray  with  the  Sj»irit,  and  I  will 
pray  with  the  understanding  also.  lUit  there 
is  no  understanding  without  the  word ;  for  if. 
they  rejeet  the  word  of  the  Lonl,  what  wisdom 
Id  in  them  ? 

♦i.  For  tlie  giMMl  of  the  Church.  This  clause 
rracheth  in  whatsoever  tendeth  either  to  the 
honour  of  (ttnl,  Christ's  advancement,  or  his 
peopl«''s  benefit.  For  UihI,  and  Christ,  and  his 
people  are  so  linked  together  that  if  the  giMnl 
of  (»ne  be  prayed  for — 1<»  wit,  the  Church — 
the  ghtry  of  (JikI  and  ailvancement  of  Christ 
must  needs  be  includnl.  For  as  Christ  is  in 
the  Father,  so  the  saints  are  in  Christ;  and  he 
that  toucheth  the  saints  toucheth  the  apple  of 
'  --I's  eye ;  and  therefore  pray  for  the  peace  of 

:  iinaleuvand  you  pray  for  all  that  is  required 
"I  you.  For  Jerusalem  will  never  be  in  i>er- 
fect  jwacc  until  she  be  in  heaven  ;  and  there 
U  nothing  that  Christ  doth  more  (h'sire  than 
to  have  her  there.  That  also  is  the  place  that 
God  through  Christ  hath  given  her.  He  then 
that  prayeth  for  the  jM'ace  and  pnid  «»f  Zion, 
or  the  Church,  doth  ask  that  in  prayer  which 
C*liri^t  hath  purehaied  with  his  IiUmmI,  ami  also 
thatwhieh  the  Fatiier  hath  given  to  him  as  the 
price  thereof  Now  he  that  pniyeth  for  this 
must  pniy  for  abundance  of  grace  for  the 
Churrh,  for  help  against  all  its  temptations; 
thiit  God  would  let  nothing  be  too  hanl  for  it; 
that  all  thingH  might  work  together  for  its 
go«K| ;  that  Chh\  wotiM  keep  them  blamelewi 
and  harmb"ss,  the  •"•fi"  of  <»od.  to  hi*  gli>ry,  in 
the  midst  of  a  r:  n.ition. 

Ami    this   is   th«-  -t's   own 

pmyer  in  John  xvii.  And  all  I'aul'j*  prayers 
did  run  that  way,  t»  one  of  his  prayers  doth 
eniinentir  show:  "And  this  I  pray,  that  your 
lo\  '"lund  yet  more  and  more  in  all 

k(i  iMil   all    jud<'ni«-nt ;     ihnf    y<»   may 

RppT'isi'    (liiiij^    t!iat  ye 

mav  Ih-  »Muerr  and  w  .  th* 


day  of  Christ.  Being  filled  with  the  fniits  of 
righteousness,  which  are  by  Jesus  Christ,  to  thfl 
glory  and  pniise  of  God."  Hut  a  short  pniyer, 
you  see,  and  yet  full  of  g«MKl  desires  for  the 
Church  from  the  beginning  to  the  en»l,  that  it 
may  stand  and  go  on,  an*I  that  in  the  niowt  ex- 
ct  llent  t'rame  of  spirit,  even  without  blame, 
sincere  and  without  offence,  until  the  day  of 
Christ,  let  its  temptation*  or  |»cntccution  he 
what  they  will. 

7.  And  because,  as  I  naid,  |>rayer  doth  sub- 
mit to  the  will  of  (mmI.  Mfxl  •<iv,  riiy  will  b« 
done,   as   Christ    hath    •  .r.-    the 

people  of  the  Lonl,  in  .         '•  t<>  hijr 

themselves  and  their  prayers,  nnd  all  that  thry 
have,  at  the  foot  of  their  CmkI,  |o  i  .i. -..„,,] 
<»f  by  him  as  he  in  his  heavenly  v  -li 

best,  yet  not  doubting  but  (i«h1  will  :iii-\\.  r  the 
desire  for  his  peo|ile  that  way  that  nhiill  Ih> 
ni(Ht  for  their  advantage  and  hi**  glory.  When 
the  saints  therefore  clo  pray  with  Milimi^oion 
to  the  will  of  (J<m1,  it  doth  n<it  argue  that  they 
arc  to  doubt  or  ipiestion  (iml's  love  and  kind- 
ncM  to  them,  but  becniute  they  at  all  tinm  are 
not  so  wise  but  that  sometimes  Satan  may  get 
a<lvantage  of  them,  as  to  tempt  thi-m  to  pray 
for  that  whieh,  if  they  had  it,  w  i-r 

prove  to  GimTh  glory   nor  his  p«  .|; 

yet  this  is  the  confidence  we  have  in  him,  that 
if  we  ask  anything  aiTording  to  hia  will  h«> 
heareth  u.<«;  and  if  we  know  that  he  heareth 
us  whatsfH'ver  we  ask,  we  know  that  we  ha\e 
the  petition  that  we  ask  of.  him — thut  is,  we 
asking  in  the  spirit  of  gnu-c 
For,  as  I  said  before,  tlmt  p' 
put  up  in  and  tliroiii^li  tln'  Spirit  is  r 

answeretl,  Ixt-ause  it  is  lu-side  the  will  i.;  '. 

for  the  Spirit  only  knoweth  that,  and  wi  c«in- 
s«'<mently  knoweth  how  to  pi.iy  i  '  to 
that  will  of  (nsl.     "  F*or  what  i.  th 

the  things  of  a  man,  save  the  spit  t  ol  ;*  man 
that  is  in  him?  Kven  mi  the  things  oftiod 
knoweth  no  man,  but  llie  Spirit  of  Go«i.  '  IWit 
more  of  this  hereafter. 

Tliuii  you  Kce,  Qmt,  what  prayer  in.  Now  to 
proceed : 

IL  I  will  pray  with  the  .*»piri(. 

Now  to  pray  with  th-  - 
pmvin/  man,  an<l   non. 

f  (mkI — it  is  for  at;  1) 

.   .y  and  wnsibly,  with  -     le 

to  Gucl   through   Christ,  A'  'e, 

'  '  '      ■•'     •  ■  iiiiii,'   iim-  '  • 


ThtTc  U  no  nt.kti  n  >:  '  ■ 
th»t  can  come  to  tiwi  in  ] 


r:d 

a* 


6GU 

u^istance  of  the  Holy  Spirit;  "for  through 
Christ  we  all  have  acces-s  by  one  Spirit  unto 
the  Father." 

Wlierefore  Paul  saith,  "  We  know  not  what 
we  sliall  pray  for  as  we  ought ;  but  the  Spirit 
itself  niakftii  intercession  for  us  with,  groan- 
ings  which  cannot  be  uttered.-  And  He  that 
^earcheih  the  heart  knoweth  the  meaning  of 
the  Spirit,  because  he  niaketh  intercession  for 
lilt  s.iints  according  to  the  will  of  God."  And 
b«xause  there  is  in  this  Scrii)ture  so  full  a  dis- 
covery of  the  spirit  of  prayer,  and  of  man's  in- 
ability to  pray  without  it,  therefore  I  shall  in 
:i  few  words  comment  upon  it. 

"  For  we."  Consider  first  the  person  speak- 
ing, even  Paul,  and  in  his  person  all  the  apos- 
tles. We  apostles,  we  extraordinary  oflicers, 
the  wise  master-builders,  that  have  some  of  us 
been  caught  up  into  Paradise—"  We  know  not 
what  we  should  pray  for." 

Surely  there  is  no  man  but  will  confess 
iliat  Paul  and  his  companions  were  as  able 
to  have  done  any  work  for  God  as  any  pope 
.ir  proud  prelate  in  the  Church  of  Rome,  and 
I'oiiid  as  well  have  made  a  conmiou  prayer- 
book  a.s  those  who  at  first  composed  this,  as 
being  not  a  whit  behind  them  cither  in  grace 
or  gifts. 

"  For  we  know  not  what  we  should  pray 
for."  We  know  not  the  matter  of  the  things 
tbr  which  we  should  pray,  neither  the  object 
to  whom  we  pray,  nor  the  medium  by  or 
through  whom  we  pray;  none  of  these  things 
know  we  but  by  the  help  and  assistance  of  the 
Spirit.  Should  we  pray  for  communion  with 
I^Tod  through  Christ?  Should  we  pray  for 
tailh,  for  justification  by  grace,  and  a  truly 
sanctified  heart?  None  of  these  things  know 
we :  "  For  as  no  man  knoweth  the  things  of  a 
man  save  the  spirit  of  a  man  that  is  in  him, 
ever  so  the  things  of  God  knows  no  man,  but 
the  Spirit  of  God."  But  here,  alas !  the  apos- 
tles speak  of  inward  and  spiritual  things, 
which  the  world  knows  not. 
••  Agair,  as  they  know  not  the  matter,  &c., 
cf  prayer  without  the  help  of  the  Spirit,  so 
neither  know  they  the  manner  thereof  with- 
out the  same  ;  and  therefore  he  adds :  "  We 
know  not  what  we  should  pray  for  as  we 
ought;  but  the  Spirit  helpeth  our  infirmitie.« 
with  sighs  and  groans  which  cannot  be  ut- 
tered." Mark  here:  they  could  nox  so  well 
and  so  fully  come  off  in  the  manner  of  per- 
forming this  duty  as  these  in  our  days  think 
they  can. 

The  apostles,  when  they  were  at  the  best, 


BUXYAN'S  COMPLETE   WORKS. 


yea,  when  the  Holy  Ghost  assisted  tlicni,  yet 
then  they  were  fain  to  come  off  with  sighs 
and  grt)ans,  falling  short  of  expressing  their 
mind,  but  with  sighs  and  groans  which  can- 
not be  uttered. 

But  here,  now,  the  wise  men  of  our  days  are 
so  well  skilled  as  that  they  have  both  the 
manner  and  matter  of  their  prayers  at  their 
finger-ends,  setting  such  a  prayer  for  such  a 
day,  and  that  twenty  years  before  it  comes — 
one  for  Christmas,  another  for  Easter,  and  six 
daj's  after  that.  They  have  also  bounded 
how  many  syllables  must  be  said  in  every 
one  of  them.  For  each  saint's  day  also  they 
have  them  ready  for  the  generations  yet  un- 
born to  say.  They  can  tell  you  also  wliQp 
you  shall  kneel,  when  you  shall  stand,  when 
you  shall  abide  in  your  scats,  when  you  should 
go  up  into  the  chancel,  and  what  you  should 
do  when  you  come  there.  All  which,  the 
apostles  came  short  of,  as  not  being  able  to 
compose  so  profound  a  manner ;  and  that  for 
this  reason  included  in  the  Scripture— be- 
cause the  fear  of  God  tied  them  to  pray  as 
they  ought. 

"  For  we  know  not  what  we  should  pray  for 
as  we  ought."  Mark  this :  "  as  we  ought." 
For  the  not  thinking  of  this  word,  or  at  least 
the  not  understanding  it  in  the  spirit  and 
truth  of  it,  hath  occasioned  these  men  to  de- 
vise, as  Jeroboam  did,  another  way  of  wor- 
ship, both  for  matter  and  manner,  than  is  re- 
vealed in  the  word  of  God.  But,  saith  Paul; 
we  must  pray  as  we  ought;  and  this  we  can- 
not do  by  all  the  art,  skill,  cunning,  and  de- 
vice of  men  or  angels ;  "  For  we  know  not 
what  we  should  pray  for  as  wg  ought,"  but 
the  Spirit;  nay  farther,  it  must  be  the  Spirit 
itself  that  helpeth  our  infirmities;  not, the 
Spirit  and  man's  lust.  What  man  of  his  own 
brain  may  imagine  and  devise  is  one  thing, 
and  what  they  are  commanded  and  ought  to 
do  is  another.  Many  ask  and  have  not,  be- 
cause they  ask  amiss,  and  so  are  never  the 
nearer  the  enjoying  of  those  things  they  peti- 
tion for.  It  is  not  to  pray  at  random  that  will 
put  off  God  or  cause  him  to  answer.  W^hile 
prayer  is  making,  God  is  searching  the  heart, 
to  see  from  what  root  and  spirit  it  doth  arise. 
And  He  that  searcheth  the  heart  knoweth 
(that  is,  approveth  only)  the  meaning  of  the 
Spirit,  because  he  maketh  intercession  for  the 
saints  according  to  the  will  of  God.  For  in 
that  which  is  according  to  his  will  only  lie 
heareth  us,  and  in  nothing  else.  And  it  is 
the  Spirit  only  that  can  teacn  us  so  to  ask,  it 


A    DISCO  URSE  Oy  I'RAYKR. 


GOi 


Dnly  being  al>le  to  search  out  all  things,  oven 
the  deep  thiiii!;s  of  Ci<h1.  WithijUt  which 
Spirit,  th(iu<rh  we  had  a  thoimand  common 
prayt'r-b<M)k.x,  yet  we  know  not  what  we  .should 
pray  lor  a.n  we  ou^lit,  being  accunipanied  with 
tlwHe  intirniities  that  make  u«  absolutely  in- 
capable of  such  a  work;  which  infirmitirs, 
although  it  is  a  hard  thing  to  name  them  all, 
V- 1  soiuc  of  them  are  these  that  follow : 

I.  Without  the  Spirit,  man  in  mo  infirm  that 
lit-  eannot  with  all  other  means  \\ '  r  be 

enabled  to  think  one  right  savi  a  of 

I*  hI,  of  Christ,  or  of  his  bh-sMtl  tiiiiij;-.;  ami 
therefore  he  saitli  of  the  wicked,  "(JihI  is  not 
in  all  their  thoughts,"  uides-s  it  be  that  they 
iuiagine  him  altogether  such  a  one  a-s  them- 
nelvf!*;  "  f«»r  every  inuigination  of  the  thought^ 
of  their  heart  is  only  evil,  and  that  contin- 
ually." They  then,  not  being  able  to  eonceive 
aright  of  iJod  to  whom  they  i»ray,  of  C'hri.st 
through  whom  they  pray,  n«>r  of  the  things  for 
which  they  pray,  as  is  before  showinl,  how 
ftliall  they  be  able  t<»  adtln-jw  them.selvcs  to 
GtHi  without  the  Spirit  help  thi8  infirmity? 
Penidveiiture  you  will  sjiy.  By  the  help  of  the 
common   prayi-r-lwiok  ;  |>iit   that  ••annot  »lo  it, 

•i!ess  it  ea:  •  :d   tt»  th« 

■  id  all  th'  ■!  ;   which 

that  it  eannot  it  iit  evident,  iu-caiise  that  i-s  the 
'vork  of  the  Spirit  only.     The  Spirit  itself  U 

le  revealer  of  thcito  tbingn  to  |MK>r  souls,  and 
t:i:it  which    !     '  us  to  underHtand  them  ; 

wherel'ore  <  -  his  ilisi-iph-!*,  when  he 

promised  to  .•.••ml    tiie  Spirit,  the  Coinlorter, 
*'  111-  shall  take  of  mine  and  show  unto  you  ;" 
a.s  if  he  had  said,   I   know  you  are  naturally 
dark  and  ignorant  its  to  the  understanding  any 
of  my  things* ;  thou^'h  ye  try  this  course  and 
the  jither,  \ 
the  veil  is  - 
none  ran   ' 
spiritual  m 

tnmon  prayer-book  will   not  «io  it,  neither 
■  .111  any  man  expect  that  it  nhuuhl  bo  in«tru- 
mcntal  that  way,  it  being  none  of  CSod'n  ortll- 
11:111   iH,  but  a  thi 
writt.ii,    patrh<<: 
titiii-.  anil   anoti  ' 
vi-ntion  and  in- 

from  owning  of,  that  he  expri-««ly  • 
Hth  any  other  Mich  like,  and  tliat  \>^ .  . 

^viiiir»  in   hLs  nioAt  h«dy  and   blfs.*©*!  wonl. 
1  •  '        ■ 

I' 

iniKiird    iiit«nti>>ii.   e-' 

di.tii    at>i"r«lurid    in 


otherwise  it  i*  condemned  as  vain  and  an 
abomination,  becaii.se  the  heart  and  tongue  do 
not  go  along  jointly  in  the  sjtnie;  neither  in- 
deed ean  they  iinleMH  the  Spirit  help  our  infirm- 
ities. And  this  I>avid  knew  full  well,  which 
did  make  him  cry,  "  l<«ird,  open  ihou  my  li|>K. 
and  my  mouth  i«hall  sluiw  forth  thy  pmis<>.'' 
I  snpp.,Ho  there  is  none  can  imagine  but  that 
Daviil  could  speak  and  expre»w  hiniM-lf  an  well 
as  others,  nay  an  any  in  our  generation,  tm  is. 
clearly  n.       ••        •  ■      •  '..'.''         ,k»; 

nevertli'  .-t, 

comcH  into  (iwd'H  :  ii»t 

hel|^or  he  can  «li>  .>ou 

my  li|V4,  anil  then  my  mout  w  lorth 

thy  praise,"      lie  could  iii'  •    "rdit 

word  except  the  {Spirit  It-  v. 

"  For  we  know  not  what  we  s.i.iu.i  j.r.ty  lor 
an  we  ought,  but  the  Spirit  itnelf  hel|ietli  our 
infirmities."     Hut, 

2.  It  must  be  praying  with  the  Spirit — that 
i.s,  the  eJU'otual  praying —iH-eause  without  that, 
an  men  are  seiiseh-jw,  »o  hyp<>.  liti  il  .  .,1.!  .hi  i 
unsi>cmly  in  their  pmyon», 

prayers,  are  both  rendered  aiwin  •  .1. 

It  is  not  the  excellency  of  the 
lion  and  ' 
'    is  in   nt 

without  it.     For  1 

mniincr  of  wi.  L. 

a  word  or  t'  •  much  !• 

prayer,  clean  a-i.;  •   '  '     • 

Christ;  and  for  t! 

their  pr 

they  w.  : 

•telve?*  in  wonis,  and  also  ii.; 

they  were  ver}*  notable;  Im:  .. 

Spirit  of  Jonuii  Christ  to  help  th- 

'.•  they  did  what  they  did  with  nc- 

>  or  MeiiknesMfs  onlv,  and  m.  :  -l'  a 

of 

Spirit.  That  in  the  prayer  thai  gixrih  to 
heaven  that  in  wnt  thither  in  'li.-  -'r,  n-M.  ,,{ 
the  Spirit.     For, 

3.  N'  '"  •    .   r'      ^-     ,,,  ,..,,,  <|,,,x,  .,  iii.ii, 

etenrlv  and  m>  )iut  a  man 


;h. 


I,  IS  Mt  lull  oi  ail 

LM  he  1  :il.I...f    Li'Op 
.f 

K'h 
■  th 

l>ut 
•  in- 
too 


•  be  not  a  m'nse 

...dly  too.    Oh  »l>- 
'l»  in  miMt  heart*,  and  ' 


.oy 

fa 
•(— 


oG2 


BUNYAN'S  COMPLETE   WOFJ^S. 


where  it  i>f,  and  what  is  like  to  become  of  it, 
also  the  intolerableness  of  tliat  condition  ;  for 
it  is  the  Spirit  that  dotli  effectually  convince 
of  sin  and  misery  without  the  Lord  Jesus,  and 
BO  puts  the  soul  into  a  sweet,  serious,  sensible, 
alR-ctionate  way  of  praying  to  God  according 
t<j  his  word. 

4.  If  in.-n  <lid  see  their  sins,  yet  without  the 
help  cf  the  .Spirit  they  would  not  pray.  For 
lliey  woidd  run  away  from  God  with  Cain  and 
Juiiu-^.  and  utterly  despair  of  mercy,  were  it 
not  for  the  Spirit.  When  a  man  is  indeed 
sensible  of  his  sin  and  God's  curse,  then  it  is  a 
Inird  thing  to  persuade  him  to  pray ;  for,^aith 
his  heart.  There  is  no  hope,  it  is  in  vain  to  seek 
God;  I  am  so  vile,  so  wretched,  and  so  cursed 
a  creature  that  I  shall  never  be  regarded.  Now 
here  comes  the  Spirit  and  stayeth  the  soul, 
hulpeth  it  to  hold  up  its  lace  to  God,  by  letting 
into  the  heart  some  small  sense  of  mercy  to 
encourage  it  to  go  to  God,  and  hence  it  is 
called  the  Comforter. 

5.  It  must  be  in  or  with  the  Spirit,  for  with- 
out that  no  man  can  know  how  he  should 
come  to  God  the  right  way.  Men  may  easily 
sav  they  come  to  God  in  his  Son,  but  it  is  the 
hardest  thing  of  a  thousand  to  come  to  God 
aright  and  in  his  own  way  without  the  Spirit. 
It  is  the  Spirit  that  searcheth  all  things,  yea, 
the  deep  things  of  God.  It  is  the  Spirit  that 
must  show  us  the  way  of  coming  to  God,  and 
also  what  there  is  in  God  that  makes  him  de- 
sirable. "  I  beseech  thee,  (saith  Moses,)  show 
me  the  way  that  I  may  know  thee."  "He 
«hall  take  of  mine,  and  shall  show  it  unto  you." 

»i.  Because  without  the  Spirit,  though  a  man 
did  see  his  misery,  and  also  the  waj'  to  come 
to  God,  yet  he  would  never  be  able  to  claim  a 
Bhare  in  either  God,  Christ,  or  mercy  without 
God's  approbaticm.  Oh  how  great  a  task  is  it 
for  a  i)u<»r  .soul  that  comes  sensible  of  sin  and 
tile  wrath  of  God  to  say  in  faith  but  this  one 
word,  Father !  I  tell  you,  however  hypocrites 
think,  Vet  thcChristian  that  is  so  indeed  finds 
all  the  dilliculty  in  this  very  thing — it  cannot 
sHv  G'>d  is  its  Father.  Oh,  saith  he,  I  dare 
not  call  him  Father;  and  hence  it  is  that  the 
Kpirit  must  lie  sent  into  the  hearts  of  God's 
people  for  this  very  thing — to  cry  Father;  it 
being  too  great  a  work  for  any  man  to  do 
knowingly  and  believingly  without  it.  When 
I  say  knowingly,  I  mean  knowing  what  it  is  to 
be  a  child  of  God  and  to  be  born  again.  And 
when  I  say  believingly,  I  mean  for  the  soul  to 
believe,  and  that  from  good  experience,  that 
the  work  of  grace  is  wrought  in  him.     This  is 


the  right  calling  of  God,  Father ;  and  not,  as 
many  do,  to  say  in  a  babbling  way  the  Lord's 
Prayer  (so  called)  by  heart,  as  it  lieth  in  the 
words  of  the  book.  No,  here  is  the  life  of 
prayer,  when  in  or  with  the  Spirit,  a  man 
being  made  sensible  of  sin  and  how  to  come 
to  the  Lord  for  mercy,  he  comes,  I  say,  in 
the  strength  of  the  Spirit  and  crieth,  Father. 
That  one  word  spoken  in  faith  is  better  than  a 
thousand  prayers,  as  men  call  them,  written 
and  read  in  a  formal,  cold,  lukewarm  way.  Oh 
how  far  short  are  the  people  of  being  sensible 
of  this  who  count  it  enough  to  teach  them- 
selves and  children  to  say  the  Lord's  Prayer, 
the  creed,  with  other  sayings,  when,  as  God 
knows,  they  are  sertseless  of  themselves,  th§ir 
misery,  or  what  it  is  to  be  brought  to  God 
through  Christ !  Ah,  poor  soul !  study  your 
misery,  and  cry  to  God  to  show  you  your  con- 
fused blindness  and  ignorance,  before  you  be 
too  rife  in  calling  God  your  Father,  or  learn- 
ing your  children  either  so  to  say.  And  know 
that  to  say  God  is  your  Father  in  a  way  of 
prayer  or  conference,  without  an  experiment 
of  the  work  of  grace  on  your  souls,  it  is  to  say 
you  are  Jews  and  are  not,  and  so  to  lie.  You 
say.  Our  Father ;  God  saith,  You  blaspheme. 
You  say  you  are  Jews,  that  is  "true  Christians ; 
God  saith,  You  lie.  Behold,  I  will  make  them 
df  the  synagogue  of  Satan  which  say  they  are 
Jews  and  are  not,  but  do  lie.  And  I  know  the 
blasphemy  of  them  that  say  they  are  Jews  and 
are  not,  but  are  of  the  synagogue  of  Satan. 
And  so  much  the  greater  the  sin  is  by  how 
much  the  more  the  sinner  boasts  it  with  a  pre- 
tended sanctity,  as  the  Jews  did  to  Christ,  in 
the  8th  of  John,  which  made  Christ,  even  in 
plain  terms,  to  tell  them  their  doom,  for  all 
their  hypocritical  pretences.  And  yet  forsooth 
every  cursed  whoremaster,  thief  and  drunkard, 
swearer  and  jieijured  person,  they  that  have 
not  only  been  such  in  times  past,  but  are  even 
so  still — these,  I  say,  by  some  must  be  counted 
the  only  honest  men,  and  all  because  with 
their  blasphemous  throats  and  hypocritical 
hearts  they  will  come  to  church  and  say,  Our 
Father.  Nay  further,  these  men,  though 
every  time  they  say  to  God,  Our  Father,  do 
most  abominably  blaspheme,  yet  they  must  be 
compelled  thus  to  do.  And  because  others 
that  are  of  more  sober  principles  scruple  the 
truth  of  such  vain  traditions,  therefore  they 
must  be  looked  upon  to  be  the  only  enemies  ot 
God  and  the  nation ;  whereas  it  is  their  own 
cursed  superstition  that  doth  set  the  great  Goa 
against  them,  and  cause  him  to  count  them  fo. 


A  DISCOURSE   ON  PRAYER. 


ti()3 


biH  cnomics.  And  yet,  just  like  to  Boiincr, 
that  bloixl-red  i>orsecutur,  llu>y  commoiul,  I 
Bay,  tho?ie  wretches,  ulthuu^h  never  so  vile,  (if 
they  chwe  in  witli  tlu-ir  tnulitiun,)  to  bo  good 
Cliurchuien  und  hone.>it  !«ul>ject.H,  while  Ciod's 
peoiile  lire,  as  it  hath  always  been,  looked 
upon  to  be  a  turbulout,  soditiou-s,  and  fac- 
tious |)er>ple. 

Tliercfore  y^'w*}  nie  leave  a  little  to  reason 
nith  thee,  thou  poor,  blind,  i(;norant  .sot.  (1.) 
Ii  may  be  thy  great  prayer  is  to  Hay,  "Our 
l-'ather,  whieh  art  in  heaven,"  i^e.  Dtwt  thou 
know  the  meaning  of  the  very  fin*t  words  of 
this  prayer?  Canst  thou  indeed,  with  the  rest 
of  the  saints,  ery.  Our  Kather?  Art  thou  truly 
burn  again?  IliLst  thou  reeeiveil  the  Spirit  of 
adoption?  Dost  thou  «ee  thyself  in  Christ, 
and  eanst  thou  eome  to  God  as  a  member  of 
hiin?  Or  art  thou  ignonmt  of  the-st*  things, 
and  yet  dari«st  thou  say,  Our  Father?  Is  not 
the  devil  thy  father,  and  dost  thou  not  do  the 
deeds  of  tin-  Ihsli,  and  yet  ilarcst  thou  say  to 
(.tod.  Our  Father?  Nay,  art  thou  not  a  des- 
l»erate  persecutor  of  the  children  of  Ciod? 
Hxst  thou  not  cursitl  them  in  thine  heart  nuiny 
a  time?  And  yet  dost  th«»u,  out  of  thy  blas- 
phemous throat,  sutler  these  words  to  eome, 
even  Our  Father?  lie  is  their  Father  whom 
thou  hatcst  and  persceuti-st.  Hut  as  the  devil 
presented  hintsclf  amongst  the  sons  of  God 
when  they  were  to  present  themselves  before 
the  Father,  even  our  Father,  so  it  is  now,  be- 
cause the  saints  are  commanded  to  say.  Our 
Father,  therefori' all  the  bliml,  ignorant  rabble 
in  the  World,  they  must  also  use  the  same 
words.  Our  Father. 

{'2.)  And  dost  thou  in<leed  say,  lialloweil  be 
thy  name,  with  thy  heart  ?     Dust  ihou  study, 
by  all  honest  and  lawful  ways,  to  advance  the 
name,  holiness,   and  majesty  (»f  ( jixl  ?     D«>th 
thy  heart  and  oonv«T-«aiion  a'.,'r»;e  with 
Bnge?      Dost  thoii  >tri\e  to  imitate  * 
all  the  works  of  ri;riit<ousni^^  which  G<mI  doth 
c  •mmand  of  thee  and  prompt  thee  forward  to? 
It  is  iM>  if  thou  be  one  that  can  truly  with  God'a 
•llowance  ery.  Our  Father.     Or  i*  it  not  the 
least  of  thy  thoughts  all  the  day?     And  do«tt 
thou  not  clearly  make 
•  cursed  hyp<HTite,  by 

thy  daily   practice  which  thou  pretendei«t  in 
»hv  praying  with  thy  disMMubling  t«mgu«'? 
:S.  I  \Vould'«t  thuu  have  the  kingdom  of  < 
coMie  indcf>«l,  and  aUo  his  will  to  Iw  donr  m 
earth  as  it  is  done  in  heaven?     Nay,  notwith- 
•ta-  ig   to  the  fori! 

Tir.  .  i-t   would    it    II 


the©  ready  to  run  mad  to  hea  the  trum|>ct 
dound,  to  see  the  dead  arise,  and  lhy»<^^lf  jasi 
now  to  go  and  appear  before  God,  to  reckon 
for  all  the  deeils  thou  hast  done  in  the  lK»«ly? 
Nay,  are  not  the  very  thoughts  of  it  altogether 
displeasing  to  thtH«?  And  if  (mmI's  will  should 
be  done  on  earth  its  it  is  in  heaven,  mu>l  it  not 
be  thy  ruin?  There  is  never  a  rebel  in*lieaven 
against  God,  ami  if  he  should  no  deal  on  earth 
must  he  not  whirl  thee  down  to  hell?  And  no 
of  the  rest  of  the  |H'titions.  Ah  I  how  sadly 
Would  even  thi«s*e  men  liM>k,  and  with  what 
tern»r  would  they  walk  up  ami  «lown  the 
world,  if  they  did  but  kn<iw  the  lying  and 
bla-Hpheming  that  procee»leth  out  of  their 
mouth,  even  in  their  iwml  prelen<le<l  nanctity ! 
The  Lord  awaken  y«iu,  and  learn  you,  poor 
souls!  in  all  humility,  to  take  heed  that  you 
be  not  riLsh  and  unadvist.>d  with  your  heart, 
and  much  mon!  with  your  mouth;  when  you 
appi-ar  before  God,  (as  the  wise  man  sjiilh.j  be 
not  ra-sh  with  thy  moutlr,  and  let  not  thiue 
heart  l)e  hasty  to  utter  anything,  especially  to 
call  Go<l,  Father,  without  some  blessed  ex|>e- 
riencc,  whetj  thou  coniest  before  God.  IJut  I 
pass  this. 

7.  It  must  be  a  prayer  with  the  Spirit  if  it 
be  accepted,  because  there  is  nothing  but  the 
Spirit  that  ran  lift  np  the  soul  or  heart  to  CJod 
in  prayer:  "The  preparation  of  the  heart  in 
man  and  the  answer  <if  the  tongue  ia  from  the 
Lord."  That  is,  in  everj-  work  for  Gcsl,  (and 
especially  in  pniyer, )  if  the  heart  run  with  the 
tongue,  it  must  Im-  prepared  by  the  Spirit  of 
(iml.  Indeed  the  toni;ue  is  very  apt  (of  itM.df ) 
to  run  without  eitlier  fear  or  wisdom;  but  when 
it  is  the  answer  of  the  heart,  anil  that  such 
an  heart  as  itt  preparinl  by  the  Spirit  of  God. 
then  it  speaks  so  as  God  comnianils  and  doth 
desire. 

I  .    words  of  David  where  he 

I  his  heart  and  his  mmiI  to 
<.f<M|.  it  is  a  gn-at  work  for  any  man  without 
the  strength  of  the  Spirit ;  and  therefore  1  con- 
ceive thai  this  Lh  one  of  the  great  n-asons  whj 
the  Spirit  of  ({(mI  is  called  a  Spirit  of  suppli- 
cation,  bt-auisc  it  is  that  which  lieltHth  the 
'  n  it  supplieat-  ml 

"aith  Paul,  '•  1'  <  r 

ami  sappliailion  in  the  ,*^pirit;  and  so  lo  iny 
t.\i.  "  I  will  pniy  with  the  Spirit," 

'r:iyer,  without  the  heart  bo  in  it,  in  IUc«a 
-  >iiiid  without  life,  and  an  Iv  ■'  •'  ■•  "'  ht 
lifted  up  of  the  S|iiril.  will  i  mI. 

8.  As  the  )  lir 
.Spirit  if  it  pr.i                                                  ..Id 


564 


BUNYAN'S  COMPLETE   WORKS. 


by  tlie  Spirit  wlicn  it  i.s  up  if  it  continue  to 
pray  aright.  I  do  not  knov\-  what  or  how  it  is 
with  others'  hearts,  whether  they  be  lifted  up 
by  tiie  Spirit  of  God,  and  so  continued,  or  no, 
but  tlii-s  I  am  sure  of: 

Fir-t,  that  it  is  impossible  that  all  the 
prayiT-bouks  that  men  have  made  in  the  world 
sho'uldfift  up  or  i)repare  the  heart;  that  is  the 
work  of  the  great  God  himself. 

And  in  tile  second  place,  I  am  sure  that 
they  are  as  far  from  keeping  it  up  when  it  is 
up.  And  indeed  here  is  the  life  of  prayer,  to 
have  the  heart  kept  with  God  in  the  duty.  It 
was  a  great  matter  for  Moses  to  keep  his  hands 
lifted  up  to  God  in  prayer,  but  how  much  more 
tlieu  to  keep  the  heart  in  it! 

Tlie  want  of  this  is  that  which  God  com- 
plains of— that  "they  draw  nigh  to  him  with 
their  mouth  and  know  him  with  their  lips,  but 
their  hearts  were  far  from  him ;"  (but  chiefly) 
they  that  walk  after  the  comm.andments  and 
traditions  of  men,  aS  the  scope  of  Matt.  xv.  8, 
9  doth  testify.  And  verily,  may  I  but  speak 
my  own  experience,  and  from  that  tell  you  the 
didiculty  of  praying  to  God  as  I  ought,  it  is 
enough  to  make  you  poor,  blind,  carnal  men 
to  entertain  strange  thoughts  of  me.  For  as 
for  my  heart,  when  I  go  to  pray  I  find  it  loth 
to  go  to  God,  and  when  it  is  with  him  so  loth 
to  stay  with  him  that  many  times  I  am  forced 
in  my  prayers,  first  to  beg  of  God  that  he 
svould  take  mine  heart  and  set  it  on  himself 
in  Christ,  and  when  it  is  there  that  he  would 
keep  it  there.  Nay,  many  times  I  know  not 
what  to  pray  for,  I  am  so  blind,  nor  how  to 
pray,  I  am  so  ignorant;  only,  blessed  be  grace! 
the  Spirit  helps  our  infirmities. 

Oh  the  starting-holes  that  the  heart  hath 
in  the  time  of  prayer!  None  know  how  many 
by-ways  the  heart  hath,  and  back  lanes,  to  slip 
away  from  the  presence  of  God;  how  much 
pride  also  if  enabled  with  expressions;  how 
much  hypocrisy  if  before  others;  and  how 
little  conscience  is  there  made  of  pi^yer  be- 
tween God  and  the  soul  in  secret,  unless  the 
r^pirit  of  supplication  be  there  to  help. 

When  the  Spirit  gets  into  the  heart,  then 
.here  is  prhvor  indeed,  and  not  till  then. 

J>.  The  soul  that  doth  rightly  pray,  it  must 
be  in  and  with  the  help  and  strength  ©f  the 
Spirit,  because  it  is  impossible  that  a  man 
should  exi)resa  him.self  in  prayer  without  it. 
When  I  say  it  is  impossible  for  a  man  to  ex- 
press himself  in  prayer  without  it,  I  mean 
that  it  is  impossible  that  the  heart  in  a  sincere 
»nd  bensible,  affectionate  way  should  pour  out 


itself  before  God  with  those  groans  and  sighs 
that  come  from  a  truly  praying  heart  without 
the  assistance  of  the  Spirit.  It  is  not  the 
mouth  that  is  the  main  thing  to  be  looked  at 
in  prayer,  but  whether  the  heart  be  so  full  of 
affection  and  earnestness  in  prayer  with  God 
that  it  is  impossible  to  express  theii  sense  and 
desire.  For  then  a  man  desires  indeed  when 
his  desires  are  so  strong,  many,  and  mighty 
that  all  the  Avords,  tears,  and  groans  that  can 
come  from  the  heart  cannot  utter  them:  "The 
Spirit  helps  our  infirmities,  and  makes  inter- 
cession for  us  with  sighs  and  groans  that  can- 
not be  uttered." 

That  is  but  poor  prayer  which  is  only  dis- 
covered in  so  many  Avords. 

A  man  that  truly  prays  one  prayer  shall 
after  that  never  be  able  to  express  with  his 
mouth  or  pen  the  unutterable  desires,  sen^e, 
affection,  and  longing  that  went  to  God  in  that 
prayer. 

The  best  prayers  have  often  more  groans 
than  words ;  and  those  words  that  it  hath  are 
but  a  lean  and  shallow  representation  of  the 
heart,  life,  and  spirit  of  that  prayer.  You  do 
not  find  any  words  of  prayer,  that  we  read  of, 
come  out  of  the  mouth  of  Moses  when  he  was 
gone  out  of  Egyjjt  and  was  followed  by  Pha- 
raoh, and  yet  he  made  heaven  ring  again  with 
his  cry,  but  it  was  the  inexpressible  and  un- 
searchable groans  and  cryings  of  his  soul  in 
and  with  the  Spirit.  God  is  the  God  of 
spirits,  and  his  eyes  look  farther  than  at  the 
outside  of  any  duty  whatsoever.  I  doubt  this 
is  but  little  thought  on  by  the  most  of  them 
that  would  be  looked  upon  as  a  jiraying 
people. 

The  nearer  a  man  comes  in  any  work  that 
God  commands  him  to  the  doing  of  it  accord- 
ing to  his  will,  so  much  the  more  hard  and 
difiicult  it  is;  g,nd  the  reason  is,  because  man, 
as  man,  is  not  able  to  do  it.  But  prayer  (as 
aforesaid)  is  not  only  a  duty,  but  one  of  the 
most  eminent  duties,  and  therefore  so  much 
the  more  difficult :  therefore '  Paul  knew  not 
what  he  said  when  he  said,  "I  will  pray  with 
the  Spirit."  He  knew  well  it  was  not  what 
others  writ  or  said  that  could  make  him  a 
praying  person:  nothing  less  than  the  Spirit 
could  do  it. 

10.  It  must  be  with  the  Spirit,  or  else,  as 
there  will  be  a  failing  in  the  act  itself,  so  there 
will  be  a  failing,  yea,  a  fainting,  in  the  pros 
ecution  of  the  work.  Prayer  is  an  ordinance 
of  God,  that  must  continue  with  a  soul  so  long 
as  it  is  on  this  side  glory.     But,  as  I  said  be- 


A    DTSCOUliSE  ON  PRAYEII. 


665 


foil',  as  it  is  not  puvsible  for  a  man  to  pet  up 
his  heart  to  L'uni  in  prayer,  so  it  is  as  dilficult 
to  keep  it  there  without  the  assirttuneo  of  the 
Spirit.  And  if  so,  then  fi>r  a  man  to  continue 
some  time  in  prayer  with  Vuh\,  it  must  of  nc- 
ceSvSity  be  witlj  the  Spirit. 

Christ  tells  us  that  men  ought  always  to 
pray,  ami  not  t<»  faint;  ami  a^kin  tells  us  that 
this  is  one  definition  of  an  hyp<K-rite,  that 
either  he  will  nut  continue  in  prayer,  or  else, 
if  he  do  it,  it  will  not  he  in  the  j»owcr — that 
is,  in  the  spirit — of  prayer,  but  in  the  form, 
for  a  pretence  only.  It  is  the  easiest  thiiij;  of 
an  hundred  to  fall  fri»in  the  power  to  the  form, 
but  it  is  tlie  hardest  thintr  of  many  to  keep  in 
the  life,  spirit  and  power  of  any  one  duty, 
e»pvcially  prayer;  Uiat  in,  such  n  work  that  n 
man  without  the  help  of  the  Spirit  cannot  so 
nujeh  :l-»  pray  once,  much  less  continue,  with- 
out in  a  sweet  prayint;  frame,  and  in  praying 
»o  to  j>ray  as  to  have  his  prayers  ascend  into 
the  ears  of  the  Ix)rd  of  Sabaoth. 

Jacob  did  not  only  be^'in,  but  held  it:  "I 
will  not  let  theo  go  unU>!<ii  thou  bli>s8  me."  So 
did  the  rest  of  the  godly.  Hut,  this  could  not 
be  without  the  spirit  of  prayer:  "  It  is  throueh 
til'    ^  it  we  have  access  to  the  Father." 

I  is  a  renuirkaltle  place  in  Jude 
when  iie  stirreth  up  the  saints,  by  the  judg- 
ment of  Gtnl  upon  the  wicket!,  to  stand  fast, 
and  continue  to  hold  out  in  the  faith  of  the 
Gospel,  as  one  excellent  means  thereto,  with- 
out which  he  knew  they  would  never  l>e  able 
to  do  it.  Saith  he,  "  liuild  up  yourselvi«*  in 
your  most  holy  faith,  praying  in  the  Holy 
Ghost."  .\s  if  he  had  said.  Brethren,  as  eter- 
nal life  is  laid  up  for  the  persons  that  hold  out 
only,  so  you  cannot  hold  out  unlcMs  you  con- 
tinue praying  in  the  Spirit.  The  great  cheat 
that  the  devil  and  .\ntichrist  dehnles  the  world 
withal,  it  is  to  make  them  continue  in  the 
form  of  any  duty,  the  form  of  preaching,  of 
hearing,  of  praying.  I've.  Tlu-se  are  they  that 
have  a  tbrm  of  giMllineiw,  but  deiiv  t!i.'  i.  ,u.r  • 
from  such  turn  away. 

II  '    r'  "   weth  the  third  thint'     u>  \\\'  : 

I!;      >        t  it  is  to  pray  with   tiie  ."spirit  and 
I  tin-  mil 

Aii>l  now  \t  thing,  what  it   i^ 

pray  wiih  the  Spirit,  and  to  pray  with  the  un- 
dcr<:«nding  nlno.  For  the  a|Hi!ttle  puts  n  clear 
distinction  between  praying  with  the  Spirit 
4nd  praying  with  the  Spirit  and  uiidi-r'<t.tn>l- 
5njr.  Then-fore  when  he  saitli  he  "  uill  pr.iv 
wi- 
th. 


occasione<l  through  the  Corinthians  not  ob- 
serving that  it  was  their  duty  to  do  what  they 
did  to  the  eilificntion  of  themselves  and  olheni 
too,  wherea.s  tliey  did  it  for  'heir  own  com- 
mendation. So  f  i'ldsre,  for  m«ny  of  them 
having  .  .k  with 

divers  t.  r^.  „„„^ 

for  th«>se  mighty  gifts  than  they  were  f<ir  the 
wlifying  of  their  brethren,  which  was  the 
cause  that  Paul  wrote  this  chapter  to  them,  tr 
let  them  understand  that  thoi.   "  "      my 

gifts  were  exeellrnt,  yet  to  ltd 

for  the  of  the  Cliurvli   wa-   more 

excellent       I  I  will  pr:iy  in  an  unknown 

tongue  my  spirit  prayeth,  but  my  understand* 
ing  (and  also  the  understaii<ling  of  oihertt)  b 
unfruitful.  Therefore  "  I  will  pray  with  the 
Spirit,  and  I  will  pray  with  the  underttandioK 

ttl.SO." 

It  is  expedient,  then,  that  their  ng 

should  be  o<'eupieil   in  prayer,  a-  . 

heart  ami  mouth  :  "  I  will  pniy  with  tl 
and  I  will  pray  with  the  understandii 
That   which    is   done   with   undcrslai 
done  more  eflTectually,  sensibly,  and   h'  iri.iy, 
as  I  shall  show  farther  anon,  than  that  which 
is  done  without  if.     Which   ■  '!e 

pray  for  the  Colossians  "tii  i  till 

them  with  the  knowledge  of  his  will,  and  in 
all  wisdom  and  spiritual  understanding."  And 
for  the  Rphesiann,  "  that  God  would  give  unto 
them  the  spirit  of  wisdom  and  r       '  in 

the  knowledge  of  him."     And  so  d- 

ipp-  •  <»<h1  wotihl  III  ;>id 

in  K  and  in  all  Jim  nt- 

able  umierstanding  is  go«M|  in  every  tiling  a 
man  undertakes,  either  civil  ur  spiriluah  and 
therefore  it  must  be  desired  by  all  them  that 
would  I'  '        In  my  s|K>nkinf; 

to  this  I  'if  is  to  pray  with 

un-' 

I  ing   i«   to    be    taken    both    for 

in  our  mother-tongue  and  also  ex- 
, ..:.dly. 

I   paiM    the  flnit,   and    treat  only   on    the 
S4'cond. 

For  the  making  nf  rirht  prayi*ni,  it  is  to  be 

It. 
to 
<tod. 

I    To  ir  »v  with  onder»!  iM.Iiii;'  is  t.i  pray  ai 

"d  by  tl  und«r- 

•  >i   the  want  oi    <  whirh 

14  to  pniv  for.     Th  •»  I*  in 

de- 


G6Q 

8taud  not  this  he  will  either  not  desire  them  at 
all,  or  else  be  so  cold  and  lukewarm  in  his 
desires  after  them  that  God  will  even  loathe 
their  frame  of  spirit  in  asking  for  them.  Thus 
it  wa-s  with  the  Church  of  Laodiceans;  they 
wanted  knowledge  of  spiritual  understanding; 
thev  knew  not  that  they  were  poor,  wretched, 
blind,  and  naked.  The  cause  whereof  made 
them' and  all  tlieir  services  so  loathsome  to 
Christ  that  hO  threatens  to  spew  them  out  of 
bis  mouth.  Men  witliout  understanding  may 
Bay  the  same  words  in  prayer  as  others  do,  but 
if  there  be  an  understanding  iu  the  one  and 
none  in  the  other,  there  is,  oh  there  is  a  mighty 
dillerence  in  speaking  the  very  same  words!— 
the  one  speaking  from  a  spiritual  understand- 
ing of  those  things  that  he  in  words  desires, 
and  the  other  words  it  only,  and  there  is  all. 

2.  Si)iritual  understanding  espieth  iu  the 
heart  of  God  a  readiness  and  willingness  to 
give  those  things  to  the  soul  that  it  stands 
in  need  of.  David  by  this  could  guess  at  the 
very  thoughts  of  God  towards  him.  And  thus 
it  wa^  with  the  woman  of  Canaan ;  she  did  by 
faitii  and  a  right  understanding  discern  (be- 
yond all  till!  rough  carriage  of  Christ)  tender- 
ness and  willingness  in  his  heart  to  save,  which 
caused  her  to  be  vehement  and  earnest,  yea, 
restless,  until  she  did  enjoy  the  mercy  she  stood 
in  need  of. 

An  understanding  of  the  ^yillingnc3s  that  is 
in  the  heart  of  God  to  save  sinners :  there  is 
notliing  will  press  the  soul  more  to  seek  after 
God  and  to  cry  for  pardon  than  it.  If  a  man 
should  see  a  pearl  worth  an  hundred  pounds 
lie  in  a  ditch,  yet  if  he  understood  not  the 
valiu)  of  it  he  would  lightly  pass  it  by ;  but  if 
he  once  get  the  knowledge  of  it  he  would 
>enture  up  to  the  neck  for  it.  So  it  is  with 
bouls  concerning  the  things  of  God:  if  a  man 
once  get  an  understanding  of  the  worth  of 
vhem,  tken  his  heart,  nay,  the  very  strength 
of  his  soul,  runs  after  them,  and  he  will  never 
leave  crying  till  he  have  them.  The  two 
blind  men  in  the  Gospel,  because  they  did 
certainly  know  that  Jesus,  who  was  going  by 
thc-m,  was  both  able  and  willing  to  heal  such 
infirmities  as  they  were  afflicted  with,  there- 
fore they  cried,  and  the  more  they  were  re- 
buked the  more  they  cried. 

3.  The  understanding  being  spiritually  en- 
lightened, hereby  there  is  the  way  (as  afore- 
said) discovered  through  which  the  soul  should 
come  unto  God  ;  which  gives  great  encourage- 
ment unto  it. 

It  is  else  with  a  poor  soul  as  with  one  who 


BUNYAN'S  COMPLETE  WORKS. 


hath  a  work  to  do,  and  if  it  be  not  done  the 
dano-er  is  great ;  if  it  be  done,  so  is  the  advan- 
taoe.  But  he  knows  not  how  to  begin  nor  how 
to  proceed,  and  so,  through  discouragement, 
lets  all  alone  and  runs  the  hazard. 

4.  The  enlightened  understanding  sees  large- 
ness enough  in  the  promises  to  encourage  it  to 
pray,  which  still  adds  to  it  strength  to  strength. 
As  when  men  promise  such  and  such  things  to 
all  that  will  come  for  the#j  it  is  great  encour- 
agement to  tliose  that  know  what  promises  are 
made  to  come  and  ask  for  them. 

5.  The  understanding  being  enlightened, 
way  is  made  for  the  soul  to  come  to  God 
with  suitable  arguments,  sometimes  in  a  way 
of  expostulation,  as  Jacob,  sometimes  in  a 
way  of  supplication  ;  yet  jiot  in  a  verbal  way 
only,  but  even  from  the  heart  there  is  forced 
by  the  Spirit,  through  the  understanding,  such 
effectual  arguments  as  moveth  the  heart  of 
God.  When  Ephraim  gets  a  right  under- 
standing of  his  own  unseemly  carriages  to- 
wards the  Lord,  then  he  begins  to  bemoan 
himself;  and  in  bemoaning  of  himself,  he 
uses  such  arguments  with  the  Lord  that  it 
affects  his  heart,  draws  out  forgiveness,  and 
makes  Ephraim  pleasant  in  his  eyes  through 
Jesus  Christ  our  Lord:  "  I  have  surely  heard 
Ephraim  bemoaning  himself  thus,  (saith  God,) 
Thou  hast  chastised  me,  and  I  was  chastised ; 
as  a  bullock  unaccustomed  to  the  yoke  turn 
thou  me,  and  I  shall  be  turned ;  for  thou  art 
the  Lord  my  God.  Surely  after  I  was  turned 
I  repented,  and  after  I  was  instructed  (or  had 
a  right  understanding  of  myself )  I  smote 
upon  my  thigh ;  I  was  ashamed,  yea,  even 
confounded,  because  I  did  bear  the  reproach 
of  my  youth."  These  be  Ephraim's  complaint 
and  bemoanings  of  himself,  at  which  the  Lord 
breaks  forth  into  these  heart-melting  expres- 
sions, saying,  "Is  Ephraim  my  dear  son?  Is 
he  a  pleasant  child  ?  For  since  I  spake  unto 
him  I  do  earnestly  remember  him  still ;  there- 
fore my  bowels  are  troubled  for  him  ;  I  will 
sui-ely  have  mercy  upon  him,  saith  the  Lord." 
Thus  you  see  that  as  it  is  required  to  pray  with 
the  Spirit,  so  it  is  to  pray  with  the  under- 
standing also.  And  to  illustrate  what  hath 
been  spoken  by  a  similitude.  Set  the  case: 
there  should  come  two  a-begging  to  your 
door;  the  one  is  a  poor,  lame,  wounded,  and 
almost  starved  creature ;  the  other  is  a  health- 
ful, lusty  person.  These  two  use  the  same 
words  in  their  begging;  the  one  saith  he  is 
almost  starved,  so  doth  the  other ;  but  yet  the 
man  that  is  indeed  the  poor,  lame,  or  maimed 


A  DISCOURSE  OX  PRAYER. 


6G7 


person,  he  speaks  with  more  sense,  feeling, 
and  unilerstaiiiliiig  ot"  the  misery  tiiat  is  men- 
tioned in  their  begging  than  the  other  eun  do ; 
and  it  is  discovered  more  by  liis  aflVctionate 
Hiiouking,  his  bemoaning  hiinst'lf.  His  pain 
and  poverty  make  him  speak  more  in  a  spirit 
of  hiiiietitatiun  tlian  the  otlu-r,  and  lie  shall 
be  pitied  sooner  than  the  otiu-r  by  all  those 
that  liave  the  least  draelun  oi'  natural  athction 
or  pity.  Jjst  tha^|t  is  with  (Jml ;  there  are 
some  nho  out  of  oVtom  and  formality  go  and 
pray ;  there  are  others  who  gi>  in  the  bitter- 
ness of  tlieir  spirits;  the  one,  he  prays  out  of 
barr  notion  and  naked  knowledge;  the  other 
hath  his  words  foree«l  fron»  him  by  the  anguish 
of  his  soul.  Surely  that  is  the  man  that  CJod 
will  hH>k  at,  "even  him  that  is  of  an  liumble 
and  contrite  spirit,  and  that  treml)!eth  at  hid 
Words." 

«>.  An  understanding  well  enlightened  is  of 
a«iniirable  use  al.'>o  both  as  to  the  matter  and 
manner  of  pntyer.  He  that  hath  his  under- 
Htanding  well  c.xereised  to  diseern  between 
good  and  evil,  and  in  it  placed  a  sense  either 
of  the  misery  of  man  or  the  mercy  of  Hod,  that 
80ul  hath  no  need  of  the  writings  of  other  men 
to  teach  him  by  forms  of  prayer ;  for  as  he 
that  feels  the  pain  needs  not  to  be  learned  to 
cry  Oh  !  even  so  he  that  hath  his  understand- 
ing o|H'ne«l  by  the  Spirit  needs  not  so  to  be 
taught  of  other  men's  prayers  aii  that  he  can- 
not pray  without  them;  the  present  sense, 
feeling,  and  pressure  lie  U|K>n  his  spirit,  and 
provoke  him  to  groan  out  his  ri>f](ie>t.s  unto 
the  Lord.  When  I>avid  had  the  |>ains  of  hell 
catching  hold  on  him  and  the  s4trrows  of  hell 
compasHing  him  alwjut,  he  needs  not  a  bishop 
in  a  surplice  to  learn  him  to  say,  "  O  Lord,  I 
beseech  thee,  deliver  my  soul  I"  or  to  |o«ik 
into  a  book  to  teach  him  in  a  form  to  |>our 
out  his  heart  before  (i'mI.  It  is  the  nature  of 
the  heart  of  sick  men,  in  their  pain  and  sick- 
ness, to  vent  itself  for  ease  by  dolorous  groans 
and  complainings  to  them  that  stiind  by. 
Thufl  it  was  with  David.  And  thus,  bleMi>d 
be  the  I/ord  !  it  is  with  them  that  arc  enduetl 
«  III  the  eracc  of  (iod. 

7.  It   -  u  there  be  an  ■ 

ene«l  uii'.  iheen«l  that  t)i' 

kept  in  a  cftntinuation  of  the  duty  of  prayer. 

The  people  of  (Jod  arc  not  ignorant  how 
many  wilen,  trickn,  and  teroptatiomi  the  devil 
bath  to  make  a  por>r  soul  who  is  tnily  will- 
ing to  have  the  Lonl  Jt'sus  Christ,  and  that 
n|M)n  f'liri»t<»   tern  ' 

•oul  to  be  w  eurv  I    ' 


and  to  think  that  God  is  not  willing  to  hav« 
mercy  on  such  a  one  as  him.  Ay,  saith  .Satan, 
thou  maye»t  pray  indeetl,  but  thou  shalt  not  pre- 
vail. Thou  seest  thine  heart  is  hard,  coUl,  dull, 
and  dea«l ;  thou  dost  not  pray  with  the  Spirit, 
thou  d<wt  not  pray  in  giMxl  earni>^t,  thy  ihoughu 
are  running  after  other  things  when  thou  pre- 
tendest  to  pray  to  God.  Away,  hypocrite  I  go 
no  further;  it  is  but  in  vain  to  strive  any 
longer.  Hero  now,  if  the  »ouI  be  not  well  in- 
formed in  its  understanding,  it  will  presently 
cry  out.  The  I^.rd  hath  for^aken  me,  and  my 
God  hath  forgotten  me.  Whereas  the  noul 
rightly  informetl  and  enlighteueiUailh,  "  Well, 
I  will  seek  the  Lord,  and  wait:  I  will  not 
leave  otf,  though  the  Lord  keep  silence  and 
speak  not  one  word  of  comfort."  He  loved 
Jacob  <learly,  an«l  yet  he  made  him  wreittlo 
before  he  had  the  blessing.  Seeming  delay* 
in  God  are  no  tokens  of  hi-  ire;  he 

may  hide  his  face  from  his  d  i-i.    He 

loves  to  keep  his  people  praying,  and  to  find 
them  ever  knocking  at  the  gate  of  heaven.  It 
may  be,  says  the  soul,  the  Lord  triot  me,  or  he 
loves  to  hear  me  groan  out  my  condition  In^foro 
him.  The  woman  of  Canaan  would  not  tako 
seeming  denials  for  real  ones;  she  knew  the 
Lord  was  gracious,  and  the  I»rd  will  avenge 
his  people,  though  he  bear  long  with  them. 
•The  Ijord  hath  waited  longer  U|>on  mc  than  I 
have  waitini  upon  him;  and  thus  it  was  with 
David :  "  I  waitetl  patiently,"  saith  he ;  that 
is,  It  was  long  before  the  Lord  answered  we, 
though  at  the  last  ho  inclinetl  his  ear  unto 
me  and  heard  my  cry.  And  the  mo^t  excel- 
lent remedy  for  this  is  an  understanding  well 
informe<l  and  enlightened.  Alas!  how  many 
poor  souls  arc  there  in  the  world  that  truly 
fear  the  Ix»rd,  who,  l)ecause  they  arc  not  well 
informed  in  their  under>tanding,  are  oft  ready 
to  give  up  all  for  lost  U|>on  almost  event*  trick 
and  temptation  of  Satan !  The  Lord  pity 
them,  anil  help  them  to  pniy  with  the  Spirit, 
and  with  the  undentanding  also!  Much  of 
mine  own  expcrienco  could  I  here  diitcover 
when  I  have  been  in  my  fits  of  agonies  of 
spirit,  I  have  been  strongly  |Mr^n:ii|.-d  to 
'    and    S4'ek  the  I»rd    n-  nl 

i>le  to  understand  what  ^  r« 

the  i^>rd  hath  had  mercy  <m,  and  how  iarKO 
\u»  promiscM  were  still  to  sinneni.  and  that  it 
waa  not  the  whole  but  the  sick,  not  the  riglit- 
e<m«»  but  the  sinner,  not  the  full  hut  the  empty, 
that  he  cxtrndctl  hin  crnre  and  mercy  unto, 
i."   me.   Ihr  of  bis 

rit,  to  cU.i  ^    U|»oO 


668 


BUNYAN'S  COMPLETE  WORKS. 


him,  and  yet  to  cry,  though  for  tlie  present  he 
made  no  answer;  and  the  Lord  help  all  his 
poor,  tempted,  and  afflicted  people  to  do  the 
like,  and  to  continue,  though  it  be  long, 
according  to  the  saying  of  the  prophet,  and 
to  lu-lp  them  (to  that  end)  to  pray,  not  by 
the  inventions  of  men  and  their  stinted 
forms  ^"t  with  the  Spirit  and  with  under- 
standing also. 

And  now  to  answer  a  query  or  two,  and  so 
to  i)xss  on  to  the  next  thing. 

Qiieri/  1.  But  what  would  you  have  us  poor 
creatures  to  do  that  cannot  tell  how  to  pray? 
The  Lord  knows  I  know  not  either  how  to 
j)ray  or  what  to  pray  for. 

Aimver.  Poor  heart!  thou  canst  not,  thou 
complainest,  pray  ;  canst  thou  see  thy  misery? 
Hath  God  showed  thee  that  thou  art  by  nature 
under  the  curse  of  his  law  ?  If  so,  do  not  mis- 
take; I  know  thou  dost  groan,  and  that  most 
bitterly.  I  am  persuaded  thou  canst  scarcely 
be  found  doing  any  thing  in  thy  calling  but 
prayer  breaketh  from  thy  heart.  Have  not 
thy  groans  gone  up  to  heaven  from  every  cor- 
ner of  thy  house?  I  know  it  is  thus,  and  so 
also  doth  thine  own  sorrowful  heart  w'itness 
thy  tears,  thy  forgetfulness  of  thy  calling,  &c. 
Is  not  thy  heart  so  full  of  desires  after  the 
thiiigs  of  another  world  that  many  times  thou 
dost  even  forget  the  things  of  this  world? 
Prithee  read  the  Scripture  in  Job  xxiii.  12. 

Qitcnj  2.  Yea,  but  when  I  go  into  secret, 
iml  intend  to  pour  out  my  soul  before  God,  I 
can  scarce  say  any  thing  at  all. 

An-ncer.  Ah,  sweet  soul !  it  is  not  ihy  words 
that  God  so  much  regards  as  that  he  will  not 
mind  thee  except  thou  comest  before  him  with 
Home  eloquent  oration.  His  eye  is  on  the  bro- 
konness  of  thine  heart,  and  that  it  is  that 
makes  the  very  bowels  of  the  Lord  run  over : 
"  A  broken  and  a  contrite  heart,  0  God,  thou 
wilt  not  despise." 

2.  The  stopping  of  thy  words  may  arise  from 
overmuch  trouble  in  thy  heart.  David  was  so 
troubled  sometimes  that  he  could  not  speak. 
But  til  is  may  comfort  all  such  sorrowful  hearts 
as  llmu  art,  that  though  thou  canst  not  through 
tiio  anguish  of  thy  spirit  speak  much,  yet  the 
Holy  Spirit  stirs  up  in  thine  heart  groans  and 
eiglis  so  much  the  more  vehement;  Avhen  the 
mouth  if*  hindered,  yet  the  Spirit  is  not. 

Moses  (as  aforesaid)  made  heaven  so  ring 
again  with  his  prayers  (that  we  read  of )  not 
one  word  came  out  of  his  mouth.     But, 

3.  If  tlinu  wouldest  more  fully  express  thy- 
self before  the  Lord,  study,  first,  thy  filthy 


estate ;  secondly,  God's  promises ;  thirdly,  the 
heart  of  Christ,  which  thou  mayest  know  or 
discern — 1.  By  his  condescension  and  blood- 
shed. 2.  By  the  mercy  he  hath  extended  to 
great  sinners  formerly,  and  jjlead  thine  own 
vileness  by  way  of  bemoaning  Christ's  blood, 
by  way  of  expostulation ;  and  in  thy  prayere 
let  the  mercy  that  he  hath  extended  to  other 
great  sinners,  together  with  his  rich  pr:uiise8 
of  grace,  be  much  upon  tl%  heart.  Yet  'et  me 
counsel  thee — 1.  Take  heed  that  thou  content 
not  thyself  with  words.  2.  That  thou  do  not 
think  that  God  looks  only  at  them.  But,  3. 
However,  whether  thy  words  be  few  or  many, 
let  thine  heart  go  with  them ;  and  then  shal't 
thou  seek  him,  and  find  liim  when  thou  shalt 
seek  him  with  thy  whole  heart. 

Objection.  But  though  you  have  seemed  to 
speak  against  any  other  way  of  praying  but  by 
the  Spirit,  yet  here  you  yourself  can  give  di- 
rection how  to  pray. 

Ansiver.  We  ought  to  prompt  one  another 
forward  to  prayer,  though  we  ought  not  to  make 
for  each  other  forms  of  prayer. 

To  exhort  to  pray  with  Christian  direction 
is  one  thing,  and  to  make  stinted  forms  for  the 
tying  up  the  Spirit  of  God  to  them  is  another 
thing. 

The  apostle  gives  them  uo  form  to  pray 
withal,  yet  directs  to  prayer. 

Let  no  man  therefore  conclude  that  because 
we  may  with  allowance  give  instructions  and 
directions  to  pray,  therefore  it  is  lawful  to 
make  for  each  other  forms  of  prayer. 

Objection.  But  if  we  do  not  use  forms  of 
prayer,  how  shall  we  teach  our  children  to 
pray? 

Answer.  My  judgment  is,  that  men  go  the 
wrong  way  to  learn  their  children  to  jsray  in 
going  about  so  soon  to  learn  them  any  set 
company  of  words,  as  is  the  common  use  of 
poor  creatures  to  do. 

For  to  me  it  seems  to  be  a  better  way  for 
people  betimes  to  tell  their  children  what  curs 
ed  creatures  they  are,  and  how  they  are  under 
the  wrath  of  God  by  reason  of  original,  and 
actual  sin,  also  to  tell  them  the  nature  of  God's  ' 
wrath  and  the  duration  of  the  misery ;  which 
if  they  conscientiously  do,  they  would  sooner 
learn  their  children  to  pray  than  they  do. 
The  way  that  men  learn  to  pray,  it  is  by  con- 
viction for  sin,  and  this  is  the  way  to  make 
our  sweet  babes  do  so  too.  But  the  other 
way — namely,  to  be  busy  in  learning  children 
forms  of  prayer  before  they  know  any  thing 
else — it  is  the  next  way  to  make  them  cursed 


A   DISCOURSE  OS  PRAYER. 


G69 


hypocrite?*  and  to  puff  thorn  up  with  pride. 
Li*:irn  therclore  yt)Ur  chihlren  to  know  their 
wretched  state  and  eonditi»»n,  tell  tliein  of  hell- 
tire  and  their  »iu>,  of  damnation  and  salva- 
tion, the  way  to  oteape  the  one  and  to  enjoy 
the  other,  (if  you  know  yourselves;)  and  thi-s 
will  make  tears  run  down  your  sweet  haln-'n' 
evi*:*  and  heartv  irroans  How  t'rom  thrir  lu-artM; 
and  then  also  you  may  tell  them  to  whom  they 
•hould  pray,  and  thii>ui;h  whom  they  should 
pray ;  you  may  tell  them  also  of  (.nnl's  |>rom- 
is«:4,  and  his  former  grace  extended  to  sinners 
aeeording  to  the  word. 

Ah  I  |MH)r  swi-fl  lMd>es,  the  Lortl  open  their 
eye«  and  make  them  holy  Christians!  Saith 
David,  "Come,  ye  children,  hearken  unto  me; 
1  will  teach  ytiu  the  fear  of  the  Lord." 

He  doth  not  say,  I  will  niuz/le  you  up  in  a 
form  of  prayer,  but,  "  I  will  teach  you  the  fear 
of  the  I^)nl ;"  which  i.s,  to  see  their  sad  state 
by  nature,  and  to  be  inslruete<l  in  the  truth  of 
the  Itospcl,  which  doth  throU'ih  the  Spirit  be- 
pet  prayer  in  every  one  that  in  truth  learns  it. 
And  the  more  you  learn  them  this  the  more 
will  their  hearts  run  out  to  (iod  in  prayer. 

God  Dcver  did  account  I'aul  a  praying  man 
until  he  was  a  convinced  and  converted  nuin  ; 
no  more  will  it  be  with  any  one  else. 

Olfjertiim.  But  we  tind  that  tlu'  ili.-ciples  dc- 
Birwl  that  Christ  would  teach  them  to  pray,  as 
John  also  taught  liis  diseipli>s,  ami  that  there- 
U|Min  he  taught  tl">"  'i.-'  ••■>-.,■  ...ii..!  ri... 
Lord's  Prayer. 

Ai>s\crr  1.  To  be  taii_Mii  i-y  «  nri't  i>  mat 
which  not  only  they  but  we  d»-sire  ;  and  seeing 
he  is  not  here  in  his  person  to  teach  us,  the 
Lord  teach  Us  by  his  word  an<i  Spirit;  fur  the 
Spirit  it  la  which  he  hath  sai<l  he  would  send 
to  dupply  in  his  rotjm  when  !"■  u...f  .«  .v  ..- 
it  \»  in  John  xiv.  16  and  xvi 

2.  As  to  that  called  a  form,  i  ratiii<>t  tiiiiik 
(hut  Christ  intended  it  a.s  a  stinted  form  of 
prmyer — 

(I.)  IJecausc  he  himself  layeth  it  4own  di- 
versely, as  it  is  to  Im-  .-een  if  you  compare  Matt, 
vi.  and  Luke  ix.  Whereas,  if  he  intende«l  it 
as  a  Mt  form,  it  must  not  have  been  ao  laid 
down,  for  a  S4.'t  form  is  so  many  wunU  and  no 
more. 

(2.)  We  do  not  ttncl  that  the  a|M«.tle?«  <lid 
ever  obsorvc  it  as  such,  neither  did  tiny  ad- 
monish others  ito  to  do.  Sean-h  all  their  epis- 
tles, yet  surely  tlu\v,  both  for  knowletlge  to 
discern  and  faithfulnet«  to  practice,  were  at 
eminent  as  any  one  ever  since  in  the  world 
which  would  im|Mne  it. 


But,  in  a  word,  Christ  by  t!  •  ( >ur 

Father,"  Ac,  doth  instruct  :  _  ,  wluii 
rules  they  ahould  observe  in  their  prayeni  K- 
God— 

(L)  That  they  should  pray  in  faith.  (2.) 
To  God  In  the  heavens.  Ci)  For  such  thing's 
as  are  acconling  to  hij*  will,  «&c.  I'ray  lhu?»  or 
after  this  manner. 

iHiJectinti.  But  (  hrist  bid*  pray  for  the  Bpirit ; 
this  implies  that  men  without  the  Spirit  may, 
notwithstanding^  pray  and  be  heard. 

Aitficer  1.  The  s|icoih  of  Chrial  there  ia 
directed  to  his  own.  Ver.  1. 

2.  Christ,  in  tellintr  of  theiu  ihni  (i»m\  would 
give  his   I  j^ 

to  be  nil'.  ^ 

Spirit;  for  still  they  are  tl>e 

to,  which  had  a  measure  «)f  thi  .~, , 

for  he  saith,  "  When  ye  pray,  say.  Our  I 
(ver.  2;)  "I  s:»y  unto  you,"  (ver.  S;;  ••  aihi  i 
say  unto  you,"  (ver.  "J;)  "If  ye  then,   iH-iitn 
evil,  know  how  to  give  g<MMl  thr 
children,  how  much  more  nhall  vi   . 
Father  give  the  Holy  Spirit  to  them  that  ask 
him?"      Christians    ought    to    pray   for    the 
Spirit — that  is,  more  of  it— though  G«xl  hath 
endued  them  with  it  already. 

(^uriUiou.  Then  wuuld  vou  have  none  pniy 
but  those  that  know  they  are  disciples  of 
Christ? 

Atuwer.  Yes. 

1     I..f  every  soul  that  would  be  saved  |K»ur 
:  to  God,  though  it  cannot  through 
I.  iii].i.ui..n    conclude    itself    a   child  of   <«*]. 
.\nd  2.   I  know  if  the  grace  of  GimI  |m<  in  the« 
it  will  be  as  natural  to  !  .iit  thy 

condition  as  it  Is  for  a  st<'  •  <  rv  fur 

the  breast.  I'rayer  is  one  oi  the  lirsl  things 
that  discover*  a  man  to  U*  a  Christian.  But 
yet,  if  it  be  right,  it  is  such  a  prayer  as  fob 
lowcth : 

(1.)  To  desire  God  in  Christ,  for  himself,  for 
his  holiness,  love,  wisdom,  and  glory.  Foi 
right  prayer,  as  it  runs  on  to  (tiMl  through 
Christ,  so  it  centres  in  him,  and  in  him  alone: 
"Whom  have  I  in  heaven  but  thee?  And 
there  is  none  in  earth  that  I  draire  (long  fut 
or  seek  after)  K       '       '  •  e." 

(2.^  That  tl.  Vi  rnjoy  eontinuslU 

conn 
■I  -I 

inuige  or  in  thy  likenem.  '  '*^or  ui  Uits  we 
gruan  earnestly,"  Ac. 

(3.)  Right  prayer  is  accoo>{MUur<|  witJi  a 
continual   '   "  -J 

for;  "  M\  iU 


670 


they  that  watch  for  the  morning. 
arise  now  and  seek  Him  whom  my  soul  loveth." 
For  mark,  I  beseech  you,  there  are  two  things 
that  i)rovoke  to  prayer :  the  one  is  a  detestation 
to  sin  and  the  things  of  this  life;  the  other  is 
a  longing  (hsire  after  communion  with  God  m 
an  iiCly'^and  undefiled  state  and  inheritance. 
Compare  but  this  one  thing  with  most  of  the 
prayers  tiiat  are  made  by  men,  and  you  shall 
linii  them  but  mock  prayers  and  the  breathings 
uf  an  abominable  spirit ;  for  tven  the  most  of 
men  either  not  pray  at  all,  or  else  only  en- 
deavour to  mock  God  and  the  world  by  so 
doing;  for  do  but  compare  their  prayer  and 
the  c'ourse  of  their  lives  together,  and  you  may 
cjisily  see  that  the  thing  included  in  their 
prayer  is  the  least  looked  after  by  their  lives. 
O  sad  hypocrites ! 

Thus  have  I  briefly  showed  you— 1.  What 
prayer  is;  2.  AVhat  it  is  to  pray  with  the 
Si)irit;  3.  What  it  is  to  pray  with  the  Spirit 
ajid  with  .the  understanding  also. 

IV.  I  shall  now  speak  a  word  or  two  of  ap- 
plication, and  so  conclude  with — 1.  A  word  of 
information;  2.  A  word  of  encouragement ;  3. 
A  word  of  rebuke. 

Use  1.  A  word  of  information. 

For  the  first  to  inform  you :  As  prayer  is  the 
duty  of  every  one  of  the  children  of  God,  and 
carried  on  bj  the  Spirit  of  Christ  in  the  soul, 
so  evciy  one  that  doth  but  offer  to  take  upon 
him  to  pray  to  the  Lord  had  need  to  be  very 
wary,  and  go  about  that  work  especially  with 
the  dread  of  God,  as  well  as  with  hopes  of  the 
mercy  of  God  through  Jesus  Christ. 

Prayer  is  an  ordinance  of  God  in  which  a 
man  draws  very  near  to  God,  and  therefore  it 
calleth  for  so  much  the  more  of  the  assistance 
of  the  grace  of  God  to  help  a  soul  to  pray  as 
becomes  one  that  is  in  the  presence  of  him. 
It  is  a  shame  for  a  man  to  behave  himself 
irreverently  before  a  king,  but  a  sin  to  do  so 
before  God.  And  as  a  king  (if  wise)  is  not 
pleased  with  an  omtion  made  up  with  un- 
eeemly  words  and  gestures,  so  God  takes  no 
pleasure  in  the  sacrifice  of  fools.  It  is  uot 
long  discourses  nor  eloquent  tongues  that  are 
the  things  which  are  pleasing  in  the  ears  of 
the  Lord,  but  a  humble,  broken,  and  contrite 
heart  tl>at  is  sweet  in  the  nostrils  of  the  heav- 
enly ;\I:ijpsty.  Therefore,  for  information, 
know  that  there  are  these  five  things  that  are 
f>l)structions  to  prayer,  and  even  make  void  the 
requests  of  the  creature: 

1.  When  men  regard  iniquity  in  their  hearts 
at  tiie  time  of  their  prayers  before  God :  "  If  I 


BUNTAN'S  COMPLETE  WORKS 
I  will 


regard  iniquity  in  my  heart,  the  Lord  will  not 
hear  my  prayer."  When  there  is  a  secret  love 
to  that  very  thing  which  thou  with  thy  dis- 
sembling lips  dost  ask  for  strength  against;  foi 
this  is  the  wickedness  of  man's  heart,  that  it 
will  even  love  and  hold  fast  that  which  with 
the  mouth  it  prays  against ;  and  of  this  sort  are 
they  "  that  honour  God  with  their  mouth,  but 
their  heart  is  far  from  him."  Oh  how  ugly 
would  it  be  in  our  eyes  if  we  should  see  a  beg- 
gar ask  an  alms  with  an  intention  to  throw  it 
to  the  dogs,  or  that  should  say  with  one  breath, 
Pray  bestow  this  upon  me,  and  with  the  next, 
I  beseech  you  give  it  me  not!  And  yet  thus 
it  is  with  these  kind  of  persons;  with  their 
mouth  they  say,  Thy  will  be  done,  and  with 
their  hearts  nothing  less;  with  their  mouth 
say,  Hallowed  be  thy  name,  and  with  their 
hearts  and  lives  they  delight  to  dishonour  him 
all  the  day  long.  These  be  the  prayers  that 
become  sin,  and  though  they  put  them  often, 
yet  the  Lord  will  never  answer  them. 

2.  When  men  pray  for  show,  to  be  heard 
and  thought  somebody  in  religion,  and  the 
like. 

These  prayers  also  fall  short  of  God's  appro- 
bation, and  are  never  like  to  be  answered  in 
reference  to  eternal  life. 

There  are  two  sorts  of  men  that  pray  to  this 
end: 

(1.)  Your  trencher-chaplains,  that  thrust 
themselves  into  great  men's  families,  pretend- 
ing the  worship  of  God,  when  in  truth  the 
great  business  is  their  own  bellies ;  these  were 
notably  pointed  out  by  Ahab's  prophets,  and 
also  Nebuchadnezzar's,  who,  though  they  pre- 
tended great  devotion,  yet  their  lusts  and  their 
bellies  were  the  great  things  aimed  at  by  them 
in  all  their  pieces  of  devotion. 

(2.)  Them  also  that  seek  repute  and  ap- 
plause for  their  eloquent  terms,  and  seek  more 
to  tickle  the  ears  and  heads  of  their  hearers 
than  anything  else.  These  be  they  "that pray 
to  be  heard  of  men,  and  have  all  their  reward 
already." 

These  persons  are  discovered  thus  :  1.  They 
eye  only  their  auditory  in  their  expressions. 
2.  They  look  for  commendation  when  they 
have  done.  3.  Their  hearts  either  rise  or  fall 
according  to  their  praise  or  enlargement.  4. 
The  length  of  their  prayer  pleaseth  them,  and 
that  it  might  be  long  they  will  vainly  repeat 
things  over  and  over  ;  they  study  for  enlarge- 
ments, but  look  not  from  what  heart  they 
come ;  they  look  for  returns,  but  it  is  tne  windy 
applause  of  men  ;  and  therefore  they  love  not 


A  DISCOURSE  OX  PRAYER. 


G71 


♦o  be  in  their  chamber,  but  among  company  ; 
and  if  at  any  tinie  conscience  thrusts  them 
into  their  closet,  yet  hypocrisy  will  cause  them 
to  be  heard  in  the  streets ;  and  when  their 
mouths  have  done  going  their  prayers  are 
endc«l,  for  tlu-y  wait  m»t  to  hearken  what  the 
Lord  will  say. 

'i.  A  third  sort  of  prayer  that  will  not  be 
acceptetl  of  OfKl  it  is  when  either  they  pray 
for  wrong  thing>«,  or  if  for  rii;ht  thinj^,  yet 
that  the  things  prayed  fi»r  might  Ik*  s|HMit  upon 
their  lusts  and  laid  out  to  wrong  ends:  "Some 
have  not,  because  they  ai«k  not,  (saitli  Jamew,) 
and  others  iL'ik  and  have  n»>f,  In'cause  they  ask 
amiss,  that  they  may  consume  it  on  their 
lusts."  Knils  contrary  to  (Jod's  will  is  a  great 
argument  with  (.mkI  to  frustrate  the  petitions 
I>ri'sente«l  before  him.  Hence  it  is  that  so 
many  pniy  for  this  and  that,  and  yet  receive  it 
not,  Uod  answers  them  only  with  silence; 
they  have  their  words  for  their  hil)(>ur;  that 
is  all. 

(/Ejection.  Hut  GikI  hears  some  persons, 
though  their  hearts  he  n<it  right  with  him,  as 
he  did  Israel  in  giving  quails,  though  they 
spent  them  on  their  lust.s. 

Aitxirrr.  If  he  doth,  it  is  in  judgment,  not  in 
merey.  Tfe  gavc  them  their  ilesire  indecil,  but 
til'  "er  have  been  without,  for  he  .sent 

le.i  ■  •  >  their  soul.s.     Woe  be  to  that  man 

that  (tixl  answereth  thu-s! 

4.  Another  !M>rt  of  prayers  there  are  that  are 
not  answere<l ;  and  th(jee  are  such  as  are  made 
by  men  and  pri«sonteil  to  (i«m1  in  their  own 
jHTsoii-*  only,  willi'>iir  their  a[>pearing  in  the 
Lortl  Jesus.  F«i:  'A  hath  app«)inte4l 
prayer,  and  proii;  ir  the  prayer  of  the 
creature,  yet  not  the  prayer  of  any  creature 
that  comes  not  in  Christ:  "If  you  a»k  any- 
thing in  my  name.  And  whether  ye  cat  or 
drink,  or  whats<M-v<T  ye  do,  do  all  in  the  name 
of  the  I.>)r«l  .h->u>  rhri-t."  If  you  a.sk  any- 
thing in  my  name,  Siv.  Though  you  Ik*  never 
no  devotit,  zealous,  earnest,  and  constant  in 
pmyer,  yet  it  is  in  Clirist  only  that  you  must 
l>c  hcnnl  an«l  accepted.  Biit,  aln.«i  I  the  nuist 
of  men  know  not  what  it  is  tn  come  to  him  in 
the  nani'- ofoiir  Lord  T 

they   live   wi.-k"l.   ]<r 
wicke<i ;  or  tin  to  no' 

else  but  whr  , an  may  a' 

unto,  ns  to  be  exact  in  word  and  dee«l  U-twixt 

man  and  man,  and  only  with  the  r- -' • 

neiM  of  the  law  to  ap|H>ar  before  (tinl 

5.  The  l&st  thiiij;  that  hindereth  prav'T  i- 
the  form  of  it  without  the  |iowcr.     It  i»  an 


easy  thing  fi>r  men  to  be  very  hot  for  such 
things  as  forms  of  prayer  as  they  are  written 
in  a  book,  but  yet  they  are  altogether  forj:etful 
to  inquire  with  themselves  whether  they  have 
the  spirit  and  jMiwer  of  prayer.  These  nu-n 
are  like  a  paiiitetl  man,  jind  their  prayers  like 
a  false  voice:  they  in  person  appear  jui  hypo- 
crites, and  their  pniyers  are  an  abominatioo. 
When  they  say  they  have  U'cn  |Miuriiig  out 
their  souls  to  God,  bo  »ailb  they  have  been 
howling  like  dop«. 

When  then-fore  thou  intcndrat  or  art  minded 
to  pray  to  the  I>>r!        "  .  l  earth,  con- 

siller  tlii-se  follow; 

(1.)  C'on^ider  «eriou.-.ly  wlial  tliou  wantcst. 
Do  not  as  many  wh«»  in  their  word  only  U>al 
the  air,  and  ifk  for  sueh  things  as  indeeil  they 
do  not  desire  t'"r  >•. ..  t),  ,t  iK.  v  >.t,,,„|  j^  need 
thereof, 

(2.)  When  liiMii  x.r-t  wiiat  tli,.u  wantciit, 
keep  to  that,  and  take  heed  that  thou  pntycitt 
sensibly. 

O/iJrrtion.  But  I  have  a  sense  of  nothing; 
then,  by  your  argument,  I  must  not  pray  at  all. 

Ahswcr  \.  If  thou  findest  thyself  si-nseleiw 
in  some  sad  measure,  yet  thou  canst  not  c<im- 
plain  of  that  senselcs.xnes.s  hut  by  U-ing 
sensible.  There  is  a  sennc  of  senselei»snei». 
.\crording  to  thy  sense,  then,  that  thou  hast 
of  the  need  of  any  thinj/.  >■•  irav.  an«i  if  thou 
art    sensible    of   thy   ~  -s,   pray   the 

LonI  to  make  thee  sin vUiatcver  thou 

findest  thy  heart  senseleM  of.  This  was  the 
Usual  practice  of  the  holy  men  of  God: 
"  LonI,  make  me  to  know  my  end."  "Lord, 
o]K'n  to  us  this  p:r 

And  to  this  is  .  <  all 

U|Mm  me  and  I  will  hear  Uwa  and  show  theo 
great  and  mighty  things  that  thou  knowest 
not,"  that  thou  art  not  sensible  of.     But, 

2.  Take  hee<l  that  thy  heart  go  to  (iod  aa 
well  as  thy  mouth.  I^t  not  thy  fitoufh  t'"  any 
further  tlian  thou  stri\  .irt 
ahmg  with  it.  I)avid  v.  .  and 
soul  to  the  LonI,  and  pMsl  reason;  for  «o  far 
as  a  man's  mouth  gm-th  not  along  with  his 
heart,  so  far  it  is  but  lip-lal>«>ur  only;  and 
though  G<mI  calls  for  II :  !  '\v* 
of  the    li|i!»,   yet    the  ul 

.   not  <mly 
it  s«'nse  of  .1. 
fore,  if  thru  ha<«t  a  mind  t'  >  V*!^ 

before  Ctod,  scv  that  it  '-  ••  M. 

3.  Take  heed  of  all  o«.  and 

1  :ucm  that 


672 


BU^^YAN'S  COMPLETE    WORKS, 


I  a\ia\\  conclude  this  use  with  a  caution  or 
two. 

And  the  first  is,  take  heed  you  do  not  throw 
off  prayer  through  sudden  persuasions  that 
thou  h'a:«t  not  the  Spirit,  neither  prayest 
therehy.  It  is  the  great  Avork  of  the  devil 
to  do  his  best,  or  rather  worst,  against  the 
best  prayers.  He  will  flatter  your  false,  dis- 
sembling hypocrites,  and  feed  them  with  a 
tliou.'^and  Auicies  of  well-doing,  when  their 
very  duties  of  prayer  and  all  others  stink  in 
the'nostrils  of  God  when  he  stands  at  a  poor 
Jusluia's  hand  to  resist  him— that  is,  to  per- 
suade him  that  neither  his  person  nor  perform- 
ances are  accepted  of  God,  Take  heed,  there- 
H.re,  of  such  false  exclusions  and  groundless 
discouragements;  and  though  such  persuasions 
(!.»  come  in  upon  thy  spirit,  be  so  far  from  be- 
ing discouraged  by  them  that  thou  use  them 
to  put  tliee  upon  further  sincerity  and  restless- 
ness of  spirit  in  thy  approaching  to  God. 

Secondly.  As  such  sudden  temptations  should 
not  stop  thee  from  prayer  and  pouring  out 
thy  soul  to  God,  so  neither  should  thine  own 
lieart's  corruption  hinder  thee.  It  may  be 
tiiou  mayest  lind  in  thee  all  those  things  be- 
fore mentioned,  and  that  they  wdll  be  endeav- 
ouring to  put  forth  themselves  in  thy  praying 
to  him.  Thy  business  then  is,  to  judge  them, 
to  pray  against  them,  and  lay  thyself  so  much 
the  more  at  the  foot  of  God  in  a  sense  of  thy 
own  vileness,  and  rather  make  an  argument 
from  thy  vileness  and  corruption  of  heart  to 
plead  with  God  for  justifying  and  sanctifying 
grace  than  an  argument  of  discouragement 
and  despair.  David  went  this  way:  "O  Lord, 
(saith  he,)  pardon  mine  iniquity,  for  it  is 
groat." 

Use  2.  A  word  of  encouragement. 

And  therefore,  secondly,  (to  speak  a  word 
by  way  of  encouragement  to  the  poor  tempted 
and  cast-down  soul,)  to  pray  to  God  through 
Christ.  Though  all  prayer  that  is  accepted  of 
God  in  reference  to  eternal  life  must  be  in  the 
••Spirit,  for  that  only  maketh  intercession  for  us 
according  to  the  will  of  God,  yet  because  many 
a  poor  soul  may  have  the  Holy  Spirit  working 
on  them  and  stirring  of  them  to  groan  unto 
the  I^rd  for  mercy,  though  through  unbelief 
they  do  not,  and  lor  the  present  cannot,  be- 
lieve that  they  are  the  people  of  God,  such  as 
he  delights  in,  yet  forasmuch  as  the  truth  of 
grace  may  be  in  them,  therefore  I  shall,  to  en- 
courage them,  lay  down  further  these  few  par- 
ticulars: 

1.  That  Scripture  in  Luke  xi.  8  is  yery  en- 


couraging to  any  poor  soul  that  doth  hunger 
after  Christ  Jesus.  In  the  5th,  6th,  and  7th 
verses  he  speaketh  a  parable  of  a  man  that 
went  to  his  friend  to  borrow  three  loaves,  who 
because  he  was  in  bed,  denied  him ;  yet  for  his 
importunity's  sake,  he  did  arise  and  give  him; 
clearly  signifying  that  though  poor  souls, 
through  the  weakne-ss  of  their  faith,  cannot 
see  that  they  are  the  friends  of  God,  yet  they 
should  never  leave  asking  and  knocking  at 
God's  door  for  mercy.  "Mark,  (saith  Christ,) 
I  say  unto  you,  although  he  will  not  arise  and 
give  him  because  he  is  his  friend,  yet  because 
of  his  importunity  (of  restless  desires)  he  will 
arise  and  give  him  as  many  as  he  needeth." 
Poor  heart!  thou  criest  out  that  God  will  not 
regard  thee,  thou  dost  not  find  that  thou  art  a 
friend  to  him,  but  rather  an  enemy  in  thine 
heart  by  wicked  works ;  and  thou  art  as  though 
thou  didst  hear  the  Lord  saying  to  thee,  "  Trou- 
ble me  not,  I  cannot  give  unto  thee,"  as  he  in 
the  parable;  yet,  I  say,  continue  knocking, 
crying,  moaning,  and  bewailing  thyself:  I  tell 
thee,  though  he  will  not  arise  and  give  thee 
because  thou  art  his  friend,  yet  because  of  thy 
importunity  he  will  arise  and  give  thee  as 
many  as  thou  needest.  The  same  in  effect  you 
have  discovered  in  the  parable  of  the  unjust 
judge  and  the  poor  widow;  her  importunity 
prevailed  with  him.  And  verily  mine  own  ex- 
perience tells  me  that  there  is  nothing  that 
doth  more  prevail  with  God  than  importunity. 
Is  it  not  so  with  you  in  respect  of  your  beg- 
gars that  come  to  your  door?  Though  you 
have  no  heart  to  give  them  any  thing  at  their 
first  asking,  yet  if  they  follow  you,  bemoaning 
themselves,  and  will  take  no  nay  without  an 
alms,  you  will  give  them,  for  their  continual 
begging  overcometh  you.  Is  there  bowels  in 
you  that  are  wicked,  and  will  they  be  wrought 
upon  by  an  importuning  beggar?  Go  thou 
and  do  the  like.  It  is  a  prevailing  motive, 
and  that  by  experience;  he  will  arise  and  give 
thee  as  many  as  thou  needest. 

2.  Another  encouragement  for  a  poor,  trem- 
bling, convinced  soul  is,  to  consider  the  place, 
throne,  or  seat  on  which  the  great  God  hath 
placed  himself  to  hear  the  petitions  and 
prayers  of  poor  creatures;  and  that  is  a 
throne  of  grace,  the  mercy-seat,  which  sig- 
nifieth  that  in  the  days  of  the  Gospel  God 
hath  taken  up  his  seat,  his  abiding-place  in 
mercy  and  forgiveness;  and  from  thence  he 
doth  intend  to  hear  the  sinner  and  to  com- 
mune with  him,  as  he  saith,  (speaking  before 
of  ttie  mercy-seat,)  "  And  there  will  I  meet 


A   DISCOURSE  OS  PliAYKIi. 


673 


with  thee."  Mark,  it  is  upon  the  mercy -seat: 
"There  will  I  meet  with  thee,  and  there  will 
I  commune  with  thee,  from  above  the  mercy- 
seat."  Poor  8oul.s!  they  are  very  apt  to  enter- 
tain strange  thought;*  of  CJod  and  his  carriage 
towards  them;  and  suddenly  conclude  that 
God  will  have  no  regard  unto  them,  when  yet 
he  is  upon  the  mercy-seat,  and  hath  taken  up 
his  place  on  purjiose  there,  to  the  end  he  may 
hear  and  regard  tlie  prayers  of  poor  creaturt^. 
If  he  had  said,  I  will  commune  with  thee  from 
my  thmne  of  judgment,  then  indeed  you  might 
have  Irembleil  and  fled  from  the  face  of  the 
great  and  glorious  Maje>ty ;  but  when  he 
saith  ho  will  hear  and  commune  with  souls 
upon  the  throne  of  grace,  or  from  the  mercy- 
seat,  this  should  encourage  thee  and  cause 
thee  to  hope,  nay,  "  to  come  boldly  to  the 
throne  of  grace,  that  thou  maye>t  obtain 
mercy  an«l  fuid  grace  to  help  in  lime  of  need." 

3.  There  is  yet  another  encouragenjent  to  con- 
tinue in  prayer  with  God,  luid  that  is  this: 

As  there  is  a  niercy-seat  from  whence  God 
is  willing  to  communicate  with  poor  sinners, 
so  there  is  also  by  this  mercy-seat  Jesus 
Christ,  who  continually  besprinkleth  it  with 
his  blood.  lieticc  it  is  called  the  blood  of 
sprinkling.  When  the  high  priest  under  the 
law  was  to  go  into  the  holiest,  where  the 
mercy -seat  w:ls,  he  might  not  go  in  without 
blood. 

Why  so?  Because,  though  CJod  was  upon 
Uie  mercy-scat,  yet  he  was  perfectly  just  as 
well  as  merciful.  Now  the  blood  was  to  stop 
justice  from  running  out  upon  the  persons 
couccTued  in  the  intercession  of  the  high 
pricMt,  as  in  Lev.  xvi.  13-17,  to  signify  that 
all  thine  unworthincss  that  thou  fearest  should 
not  hindrr  thee  from  coming  to  (tod  in  Christ 
for  mercy.  Thou  criest  out  that  thou  art 
vile,  and  therefore  God  will  not  regard  thy 
prayer;  it  is  true  if  thou  delight  iu  thy  vile- 
ness  and  come  to  Ctod  out  of  a  mere  pretence. 
But  if  from  a  sense  of  thy  vilencHs  thou  do 
pour  out  thy  heart  to  God,  desiring  to  be 
Mvcd  from  the  guilt  and  cleansed  from  the 
filth  with  all  thy  heart,  fear  not.  thy  vileuc!** 
will  not  cause  the  Lord  to  stop  his  ear  from 
hearing  of  thee.  The  value  of  the  bloo<l  of 
Christ  which  is  sprinkled  u|K)n  the  mercy -scat 
«to|M  the  course  of  justice,  and  o|kmm  a  flood- 
gmto  for  the  mercy  of  the  I>ird  to  be  oxt^-nd"-"! 
unto  thee.  Thou  hast  theref<>r<>,  a.i 
boldness  to  enter  into  the  holii-st  by  •. 
of  Jesus,  Uiat  hath  made  a  new  and  living 
way  for  Utco ;  thou  shall  not  die. 


Besides,  Jesus  is  there,  not  only  to  sprinkle 
the  mercy-seat  with  his  blood,  but  he  speaka 
and  his  blrxnl  spt-aks ;  he  hath  auilieiice  and 
his  blood  hath  audience,  insomuch  that  God 
saith  when  hu  doth  but  see  the  blooil,  "  ho 
will  ptuss  over  you,  and  the  plague  shall  uol 
be  upon  you,"  Ac. 

I  shall  not  detain  you  any  longer.  lie  iob«i 
and  humble;  go  to  the  Father  in  the  name  of 
the  Sm,  and  toll  him  your  case,  in  the  nsaiiiU 
ance  of  the  tSpirit,  and  you  nill  then  feel  the 
benefit  of  praying  with  the  iSpiril  and  the  un- 
derstanding also. 

Use  3.  .\  word  of  reproof. 

1.  This  speaks  sadly  to^ou  who  never  pray 
at  all. 

I  will  pray,  saith  the  apootle,  and  so  saith 
the  heart  of  them  that  are  Christians.  Thou, 
then,  art  not  a  Christian  that  art  not  a  pray- 
ing  person.  The  promise  is,  "That  every  oo« 
that  id  righteous  shall  pray."  Thou,  then, 
art  a  wicked  wretch  that  prayest  not.  Jacob 
got  the  name  of  Israel  by  wrestling  with  God, 
and  all  his  children  bear  that  name  with  him. 
But  the  people  that  forget  jirayer,  that  call 
not  on  the  name  of  the  Lord,  they  have  prayer 
made  for  them,  but  it  is  such  as  this,  "  I'our 
out  thy  fury  u])on  the  heathen,  (J  Lord,  and 
upon  the  people  that  cnil  not  U|M>n  thy  name." 
How  likest  thou  this,  O  thou  that  art  so  far 
otf  from  jMmring  out  thine  heart  bil'oro  Gixl 
that  thou  goest  to  bed   lik  -si 

like  an  hog  or  a  sot,  and  fur^  luo 

him?  What  wilt  thou  do  when  tiinu  siiait  be 
damniHl  in  hell  because  thou  couldst  not  find 
in  thine  heart  to  ask  for  heaven?  Who  wiU 
grieve  for  thy  sorrow  that  didst  not  count 
mercy  worth  asking  for?  I  tell  theo  the 
ravens,  the  dogs,  &c.,  shall   ris<-  idg- 

meiit  against  thee,  for  they  will,  ^  to 

their  kind,  make  signs  and  a  noise  for  some- 
thing  to  refri>sh  them  when  they  want  it;  but 
thou  hast  not  the  heart  to  ask  for  heaven, 
though  thou  must  eternally  i>erish  in  hell  if 
thou  hast  it  not. 

2.  This  rebukes  you  that  make  it  your  bu»i« 
ncMs  to  slight,  mock  at,  and  un<K-rv.duc  the 
Spirit,  and  praying  by  that.  What  yhW  yoo 
do  when  G<h1  shall  come  to  reckon  for  those 
things?  You  count  it  high  treason  to  spf«k 
but  aw.    '  •  •'     '  "Me 

nt  the  t'  me 

r.l.     la 

^i!«  the 

niel  be  pleasant  unto  you  ;     i>ni  :ii» 

n<>I\    S|.iri(    ii>'-'>   t!i<"    hoartii   of  i         ^       ,    ■     tO 


674 


BUNYAN'S  COMPLETE   WORKS. 


that  end  that  you  should  taunt  at  it?  Is  this 
to  serve  God,"  and  doth  this  demonstrate  the 
reformation  of  your  Church?  Nay,  is  it  not 
the  mark  of  imphicable  reprobates?  O  fear- 
ful !  can  vou  not  be  content  to  be  damned  for 
your  sin  J  ajrainst  the  law,  but  you  must  sin 
against  the  Ifnly  Ghost? 

Must  the  holy,  harmless,  and  undefiled 
Spirit  of  grace,  the  nature  of  God,  the  promise 
of  Ciirist,  the  Comforter  of  his  children,  that 
without  which  no  man  can  do  any  service  ac- 
ceptable to  the  Father— must  this,  I  say,  be 
the  burden  of  your  song,  to  taunt,  deride,  and 
mock  at?  If  God  sent  Korah  and  his  com- 
pany headlong  to  ^ell  for  speaking  against 
Moses  and  Aaron,  do  you  that  mock  at  the 
Spirit  of  Christ  think  to  escape  unpunished? 
Did  you  ever  read  what  God  did  to  Ananias 
and  Sapphira  for  telling  but  one  lie  against  it? 
Also  to  Simon  Magus  for  but  undervaluing  of 
it?  And  will  thy  sin  be  a  virtue  or  go  unre- 
warded with  vengeance  that  maketh  it  thy 
business  to  rage  against  and  oppose  its  office, 
service,  and  help  that  it  giveth  to  the  children 
of  God?  It  is  a  fearful  thing  to  do  despite 
unto  the  Spirit  of  grace.  Compare  Matt.  xii. 
31  with  Mark  iii.  20. 

3.  As  this  is  the  doom  of  those  who  do 
openly  blaspheme  the  Holy  Ghost  in  a  way  of 
disdain  and  reproach  to  its  office  and  service, 
60  also  it  is  sad  for  you  who  resist  this  Spirit 
of  prayer  by  a  form  of  man's  inventing,  A 
very  juggle  of  the  devil,  that  the  traditions  of 
men  should  be  of  better  esteem  and  more  to 
be  owned  than  the  Spirit  of  prayer!  What  is 
this  less  than  that  accursed  abomination  of 
Jeroboam,  which  kept  many  from  going  to 
Jerusalem,  the  place  and  way  of  God's  ap- 
pointment, to  worship,  and  by  that  means 
brought  such  displeasure  from  God  upon  them 
as  to  this  day  is  not  appeased?  One  would 
think  that  God's  judgments  of  old  upon  the 
hypocrites  of  that  day  should  make  them  that 
have  heard  of  such  things  take  heed  and  fear 
to  do  so.  Yet  the  doctors  of  our  day  are  so 
far  from  taking  warning  by  the  punishment  of 
others  that  they  do  most  desperately  rush  into 
the  same  transgression — viz.,  to  set  up  an  in- 
stitution of  man,  neither  commanded  nor  com- 
mended of  God — and  whosoever  will  not  obey 
therein,  they  must  be  driven  either  out  of  the 
land  or  the  world. 

Hath  God  required  these  things  at  your 
hands?  If  he  hath,  show  us  where.  If  not, 
(as  I  am  sure  he  has  not,)  then  what  cursed 
presumption  is  it  in  any  pope,  bishop,  or  other 


to  command  that  in  the  worship  of  God  which 
he  hath  not  required?  Nay,  further,  it  is  not 
that  part  only  of  the  form  which  is  several 
texts  of  Scripture  that  we  are  commanded  to 
say,  but  even  all  must  be  confessed  as  the 
divine  worship  of  God,  notwithstanding  those 
absurdities  contained  therein,  which,  because 
they  are  at  large  discovered  by  others,  I  omit 
the  rehearsal  of  them.  Again,  though  a  man 
be  willing  to  live  never  so  peaceably,  yet  be- 
cause he  cannot  for  conscience'  sake  own  that 
for  one  of  the  most  eminent  parts  of  God's 
worship  which  he  never  commanded,  therefore 
must  that  man  be  looked  upon  factious,  sedi- 
tious, erroneous,  heretical,  a  disparagement  to 
the  Church,  a  seducer  of  the  people,  and  what 
not?  Lord,  what  will  be  the  fruit  of  these 
things  when  for  the  doctrine  of  God  there  is 
imposed  (that  is,  more  than  taught)  the  tradi- 
tions of  men?  Thus  is  the  Spirit  of  prayer 
disowned  and  the  form  imposed  ;  the  Spirit 
debased  and  the  form  extolled ;  they  that  pray 
with  the  Spirit,  though  never  so  humble  and 
holy,  counted  fanatics,  and  they  that  pray  with 
the  form,  though  with  that  only,  counted  the 
virtuous?  And  how  will  the  favourites  of 
such  a  practice  answer  that  Scripture  which 
commaudeth  that  the  Church  should  turn 
away  from  such  as  have  a  form  of  godliness 
and  deny  the  power  thereof?  And  if  I  should 
say  that  men  that  do  these  things  aforesaid  do 
advance  a  form  of  prayer  of  other  men's  mak- 
ing above  the  Spirit  of  prayer,  it  would  not 
take  long  time  to  prove  it.  For  he  that  ad- 
vanceth  the  book  of  common  prayer  above  the 
Spirit  of  prayer,  he  doth  advance  a  form  of 
men's  making  above  it.  But  this  do  all  those 
who  banish,  or  desire  to  banish,  them  that  pray 
with  the  Spirit  of  prayer,  while  they  hug  and 
embrace  them  that  pray  by  that  form  only,  and 
that  because  they  do  it.  Therefore  they  love 
and  advance  the  form  of  their  own  or  others' 
inventing  before  the  Spirit  of  prayer,  which  is 
God's  special  and  gracious  appointment. 

If  you  desire  the  clearing  of  the  minor,  look 
into  the  jails  in  England  and  into  the  ale- 
houses of  the  same,  and  I  trow  you  will  find 
those  that  plead  for  the  Spirit  of  prayer  in  the 
jail,  and  them  that  look  after  the  form  of 
men's  inventions  only  in  the  alehouse.  It  is 
evident  also  by  the  silencing  of  God's  dear 
ministers,  though  nSVer  so  powerfully  enabled 
by  the  Spirit  of  prayer,  if  they  in  conscience 
cannot  admit  of  that  form  of  common  prayer. 
If  this  be  not  an  exalting  the  common  prayer- 
book  above  either  praying  by  the  Spirit  or 


A    DISCOURSE  Oy  PRAYER. 


675 


preaching  the  word,  I  have  taken  my  mark 
aiiiisi*.  It  is  not  plea<«ant  for  me  to  dwi-U  on 
tliia.  Tlie  Lonl  in  mercy  turn  the  hearts  ot" 
the  people  to  ffok  more  after  the  Spirit  of 
prayer,  ami  in  the  ^«trength  of  that  to  p«)ur  out 
tlieir  souU  before  the  Lord  I  Only  let  me«ay, 
it  is  a  sad  sign  that  that  which  is  one  of  the 
moMt  eminent  parts  of  the  pretended  worship 
of  God  is  antichristian  when  it  hath  notliing 
but  the  tradition  of  men  and  the  strength  of 
persecution  to  uphold  or  plead  for  it. 

I  jthall  concludo  this  discourse  with  this 
w,»rd  of  advice  to  all  GtHl's  people:  1.  Hclievo 
ih  it  iLH  sure  as  you  are  in  the  way  of  0(hI  you 
muMt  me«t  with  temptations.     2.  The  first  day 


therefore  that  thou  dost  cnt«r  Christ's  congrc- 
jration  look  for  them.  3.  When  they  do  come, 
Yti-f^  of  liod  to  carry  thee  through  tlu-m.  i. 
Be  jealous  of  thino  own  heart,  that  it  dccoivo 
thee  not  in  thy  evidencoi  for  heaven  nor  in 
thy  walking  with  God  in  thia  world.  5.  Taks 
heetl  of  the  flatterie^t  of  faUo  brethren.  6. 
Keep  in  the  life  and  fiower  of  truth.  7.  Look 
mcwt  at  •'      '  '  r  iko 

heed  ot  .  ,im 

upon  thy  luurt,     10.  liiiu-v,  ..|  luith 

in  the  hloml  of  Christ.     11.  <  the  work 

of  thy  regeneration.     12.  Count  to  -uu  witii 
the  foremost  therein. 
Grftoa  bo  with  you ! 


(' 


A   IJKLATION 


IMPRISUN.MKM  UT   MU.  JOHN    ULxWW. 

MINISTER  OF  THE  C.OSPEL  AT  HKI>l:OUl>,  IN  NOVEMHEU.  loou. 

HIS   KXAMI.NATIOX    UKFORK   THK  JISTICKS.  HIS  CONPKRKXCK  WITH   TIIK   Cl.\  ||| 

PKACK,  WHAT   PASSKI>  UKTWKKN  THK  Jl'DGKH  AND   IILS  WIKK  WHKN  SUB  1.  .-  A 

I'KTITION  Fon  HIS   I»KLI VKHANCK.  Ac. 

WRITTEN  HY  HIM8ELF. 

'"   ■•-1  »r«  they  which  »r«  pcnccutcJ  fur  ri|;hteouinefi'  take,  for  ihcin  n  lur  hmrmjoi  oi   nrarro. 

I  ar«  ye  when  men  thall  r«vile  jou  aud  p«r«««ut«  you,  »a<i  ihall  mj  all  maimer  of  vxil  afaioil  yo* 
i^.-'  ...  :\jr  my  namc't  lake. 

RrJ<>ic«  anJ  b«  «XL<«<>4ini;  Klad.  for  ffreat  if  jour  reward  in  hearon,  for  to  p«r(e«tite4  they  Ibo  propheta  wbkk 
werr  before  you. — Matt.  r.  10,  11,  12. 


The  relation  of  my  impruonment  in  the  monift  of 

yocrmhfr,  li5»50,  \chrn,  b'/  ''  »  •       #    -• 

O'xl,  I  knii  for    riv  or  jri'.r 

out  ■■ 

blru- 

had  alM>,  thr^yti'jh   i  rn- 

courageinrnt    by   hit    .  ''' 

Devil,  tKtii  old  enemy  of 

hit   '  ',   to   imjlar 

riU»'  'te,  inMOtm. 

ami  r, 

relation  thtretf/'  it  at/oiioweth, 

Upo!*  the  12th  of  thb  instant,  November, 
1660,1  waHdwiro.!  l.y  •    '     '        ' 

th«  muntn'  In  rnmr 

th 

ii.  ::..  1 ' - 

f.r  :  out  hbi  warrmnt  to  take  | 
m  '  •       -  • 

til 
b 


con«tabIe,  when  he  came  in.  fuand  ui  only 
with  our  Riblc*  in  our  '       '  '  ,  Ak 

ami  hour  the  woni  ni  ■  ^itg 

'<♦- 

.         ur 

op]Kirtutiity,  intending  to  have  prrachnl  the 

u..r,!  ..f !»,..  T '^••■!  >■■.•..  »»..•...  fi.....  • ''■•««>ot,  bat 

m.    So 
th« 

■!ie 

..f 

hiK  hamlM;  lor  when  I  <!'• 

hou-Hc  thcro  wan  whi»j-....,^ ......    ...y  I 

ahould  be  Ukcn,  fur  there  wan  a  warrant  out  to 
,     .       ,  -        ;   •        ■    i„ 

ft 

nd 

•r* 

■••    ,- o. 

J. 

.11 


(for  he  knew  better  than  I  wh 

'<"  of,  Urin<f  hjr  them.)     1 
bv  no  moanti ;  I  will  n   ' 


.1; 
.al 


678 


BUNYAN'S  COMPLETE   WORKS. 


^•e  riiuiU  be  well  rewarded  if  we  suffer  for  that ; 
or  to  this  purpose.  But  as  for  my  friend,  I 
think  he  was  more  afraid  of  me  than  of  himself. 
After  this  I  walked  into  the  close,  where,  I 
somewhat  seriously  considering  the  matter, 
this  came  into  my  mind:  That  I  had  showed 
myself  hearty  and  courageous  in  my  preach- 
ing, and  had,  blessed  be  grace!  made  it  my 
business  to  encourage  others;  therefore  thought 
I.  If  I  should  now  run  and  make  an  escape,  it 
will  be  of  a  very  ill  favour  in  the  country ;  for 
what  will  my  weak  and  newly-converted  breth- 
ren think  of  it  but  that  I  was  not  so  strong  in 
died  as  I  was  in  word ?  Also  I  feared  that  if  I 
should  run  now  there  was  a  warrant  out  for 
me,  I  might  by  so  doing  make  them  afraid 
to  stand  when  great  words  only  should  be 
spoken  to  them.  Besides,  I  thought  that  seeing 
God  of  his  mercy  should  choose  me  to  go  upon 
the  forlorn  hope  in  this  country — that  is,  to  be 
the  first  that  should  be  opposed  for  the  Gospel 
— if  I  should  fly  it  might  be  a  discouragement 
to  the  whole  body  that  might  follow  after. 
And  further,  I  thought  the  world  thereby  would 
take  occasion  at  my  cowardliness  to  have  blas- 
phemed the  Gospel,  and  to  have  had  some 
grounds  to  suspect  worse  of  me  and  my  profes- 
sion than  I  deserved.  These  things  with 
others,  considered  by  me,  I  came  in  again  to 
the  house,  with  a  full  resolution  to  keep  the 
meeting  and  not  to  go  away,  though  I  could 
have  been  gone  about  an  hour  before  the  offi- 
cer apprehended  me;  but  I  would  not,  for  I 
■w-As  resolved  to  see  the  utmost  of  what  they 
could  say  or  do  unto  me ;  for,  blessed  be  the 
Lord!  I  knew  of  no  evil  that  I  had  said  or 
done.  And  so,  as  aforesaid,  I  begun  the  meet- 
ing, but,  being  prevented  by  the  constable's 
coming  in  with  his  warrant  to  take  me,  I  could 
not  proceed ;  but  before  I  went  away  I  spake 
some  few  words  of  counsel  and  encouragement 
to  the  people,  declaring  to  them  that  they  saw 
we  were  prevented  of  our  opportunity  to  speak 
and  hear  the  word  of  God,  and  were  like  to 
suflcr  for  the  same ;  desiring  them  that  they 
should  not  be  discouraged,  for  it  was  a  mercy 
to  suffer  upon  so  good  account,  for  we  might 
have  been  apprehended  as  thieves  or  murder- 
ei-s,  or  for  other  wickedness;  but,  blessed  be 
God !  it  was  not  so,  but  we  suffer  as  Christians 
for  well-doing,  and  we  had  better  be  the  per- 
secuted than  the  persecutors,  &c.  But  the 
constable  and  the  justice's  man,  waiting  on  us, 
would  not  be  at  quiet  till  they  had  me  away 
and  that  we  departed  the  house;  but  because 
the  justice  was  not  at  home  that  day,  there  was 


a  friend  of  mine  engaged  for  me  to  bring  me  to 
the  constable  on  the  morrow  morning;  other- 
wise the  constable  must  have  charged  a  watch 
with  me,  or  have  secured  me  some  other  way,  my 
crime  was  so  great.  So  on  the  next  morning 
we  went  to  the  constable,  and  so  to  the  justice. 
He  asked  the  constable  what  he  did  where  we 
were  met  together,  and  what  we  had  with  us. 
I  trow  he  meant  whether  we  had  armour  or 
not;  but  when  the  constable  told  him  that 
there  were  only  met  a  few  of  us  togeth-sr  Ic 
preach  and  hear  the  word,  and  no  sign  of  any 
thing  else,  he  could  not  well  tell  what  to  say , 
yet  because  he  had  sent  for  me,  he  did  adven- 
ture to  put  out  a  few  proposals  to  me,  which 
were  to  this  effect:  namely,  what  I  did  there? 
and  why  I  did  not  content  myself  with  follow- 
ing my  calling,  for  it  was  against  the  law  that 
such  as  I  should  be  admitted  to  do  as  I  did  ? 

To  which  I  answered  that  the  intent  of  my 
coming  thither  and  to  other  places  was  to  in- 
struct and  counsel  people  to  forsake  their  sins 
and  close  in  with  Christ,  lest  they  did  misera- 
bly perish,  and  that  I  could  do  both  these  with- 
out confusion — to  wit,  follow  my  calling  and 
preach  the  word  also. 

At  which  words  he  was  in  a  chafe,  as  it  ap- 
peared, for  he  said  that  he  would  break  the 
neck  of  our  meetings. 

I  said.  It  may  be  so.  Then  he  wished  me 
to  get  me  sureties  to  be  bound  for  me,  or  else 
he  would  send  me  to  the  jail. 

My  sureties  being  ready,  I  called  them  in, 
and  when  the  bond  for  my  appearance  was 
made,  he  told  them  that  they  were  bound  to 
keep  me  from  preaching,  and  that  if  I  did 
preach  their  bonds  would  be  forfeited.  To 
which  I  answered  that  then  I  should  break 
them,  for  I  should  not  leave  speaking  the  word 
of  God,  even  to  counsel,  comfort,  exhort,  and 
teach  the  people  among  whom  I  came ;  and  I 
thought  this  to  be  a  work  that  had  no  hurt  in 
it,  but  was  rather  worthy  of  commendation 
than  blame. 

Wingate.  Whereat  he  toli  me  that  if  they 
would  not  be  so  bound,  my  mittimus  must  be 
made  and  I  sent  to  the  jail,  there  to  lie  to  the 
quarter  sessions. 

Now  while  my  mittimus  was  a  making  the 
justice  was  withdrawn,  and  in  comes  an  old 
enemy  to  the  truth.  Dr.  Lindale,  who,  when  he 
was  come  in,  fell  to  taunting  at  me  with  many 
reviling  terms. 

Bunyan.  To  whom  I  answered  that  I  did  not 
come  thither  to  talk  with  him,  but  with  the 
justice      Whereat  he  supposed   that  I  had 


TMPRrSOyMEyT  of  JOHN  BUyYAX. 


679 


nothing  to  say  for  myself,  triuiiiplie<]  tis  if  he 
had  got  the  victory,  churginjj;  ami  coiulemniii^ 
mo  for  meddling  with  that  fr)r  which  I  could 
show  no  warrant,  and  a-skvd  mo  if  I  had  taken 
the  oath>i,  and  if  I  had  not  it  wa.H  pity  hut  that 
I  iihuuld  ho  sent  to  prison,  Ac. 

I  told  liim  that  if  I  w.'ls  minded  I  could  an- 
swer to  any  soher  ({Uestion  that  ho  hIiouM  put 
lo  me.  He  then  urged  me  again  how  I  could 
prove  it  lawful  for  me  to  preach,  with  a  great 
deal  of  confidence  of  the  victory. 

Hut  at  hust,  bccauiie  he  should  nee  that  I 
ojuUl  answ<-r  him  if  I  listed,  I  cited  him  to 
that  in  iVter,  which  saith,  "As  every  man 
hath  receivi'd  the  gift,  even  so  let  him  minister 
tlie  siime,"  Ac. 

Limlnlc.  Ay,  saith  he,  to  whom  is  that 
-Mokcn? 

Buntjan.  To  whom?  said  I,  why  to  every 
man  that  hath  receivinl  a  gift  from  (iikI. 
"  Murk,"  saith  the  apiwtle,  "  .\s  every  man 
that  hath  received  a  gift  from  God,"  Ac.  And 
again,  "You  may  uW  prophesy,  one  hy  one." 
Whereat  the  man  was  a  little  stopt  and  went  a 
Kofilit'r  pace;  hut  not  heing  willing  to  lose  the 
day,  he  b<>gan  again,  and  s:iid: 

'lie.   Indeitl  I  do  rememher  that  I  Imvc 
;  one  Alexander,  a  rop5i«T>*niith,  who  diil 
11..^  ..  .,j,j,M..-  an  '  -.  (aiming, 

it  is  lik.-,  at  iiif.  I  ^er.) 

Buiii/an.  To  which  1  answeretl  that  I  also 
ha«l  read  of  very  niuny  priests  and  Pharisees 
that  had  their  hands  in  tite  blood  of  our  Lord 
.f  ■'    '-t. 

\y,  iMiJth  he.  and  yon  aro  ono  of 
t;, 
pi 
hou>i  -. 

liuuj.,..  1  ..i.^...,...  ......   ..  u->i  no 

more  by  preaching  and  praying  than  I   haW 
done,  he  would   imt  I>e  -^o  rich  a.H  now  h>- 
Ihit    thiit    H<T!}>",i'' •!i'ifi?    into    my    • 


prejudice  to  truth. 

Now  hy  this  time  my  mittiu.o-  «.>-   i>..>  .' 
»ud  I  conimitted  to  the  ctiiistablc,  to  be  sent  t'> 
the  jail  in  I.    '  "     "    '.c-. 

Hut  as  I  .  ;woof  my  hfthn^n  m«'t 

with  iiie  hy  tiu-  \\a\,  ami  >; 
to    Htay,   lupposing    that   t 
witli  the  justice,  through  the  favour  of  a  pre- 
tended friend,  to  let  me  go  at  liberty.    hH>  we 
did  stay  while  they  went  to  the  justice,  and 
ifter  much    " 
— tiial  if  1 


W)mo  certain  words  to  him,  I  should  be  re- 
leased ;  which  when  they  told  me  I  s;ui|  if  the 
words  were  such  that  might  be  said  with  a 
good  conscience,  I  should,  or  eh»e  I  should  not, 
tNi   through    their    ini;Mirtuuity    I    went    hack 
again,  hut  not  h-  i  .K- 

liv-r.-.l       K,,r  I   1.  full 

*''  I  to  the  truth  to  let  me  go,  unlcM 

1  -oniething '■'•  "••••••  dishonour  my 

God  and  wound  my  >  Wherefore 

as  I  Went  I  lil\  up  my  n.  art  lo  Gik]  for  light 
and  strength  to  be  kept,  that  I  miwht  not  do 
air.   ■  „f 

W!  ,ur. 

ageui.iit  to  any  that  were  inclining  alter  the 
Lord  Je.Hus  Christ. 

Well,  when  I  came  to  the  justice  n(;ain,  there 
was  Mr.  Foster  of  Hetlford,  who  >  :t  of 

another  room,  and  seeing  of  me  i  'of 

the  can<lle.  (for  it  was  dark  :i  I  went 

thither,)  he  said  unto  me,  W  ■?  .fohn 

Hunyan?  with  such  seemiii  •  ho 

would  have  leaped  on  my  n.  ;  uic; 

which  made  mc  somewhat  wonder  that  such  ■ 
man  aa  he,  with  whom  I  had  bo  little  acquaint- 
ance, and,  bi-sides,  that  had  ever  been  a  close 
r  of  the  ways  of  (hni  .im- 

■'ill  of  love  to  me  ;  !•  en 

1 

th^  .  I  ,  ,  r 

than  oil,  but  their  wonLs  arc  drawn  sworda." 

And  Again,  "  Beware  of  men,"  Ac.     When  I 

had  answered  him  that,  blcMed  he  (SikI!  I  wae 

well,  he  said.  What   is  th<  :   «.f  your 

hein?  here?  or  to  that  pii;  .      whom  I 

d  that  I  W.1S  at  a  nueiuig  ul  p<-ople  a 

ly  otT,  intending  to  s|H'ak  a  word  of 

exhortation    to    them ;    tlie    jtutice    hearing 

''■   •      '"  siiid  \,  was  pleas4Hi  to  send  his  warrant 

mc  before  him,  Ac. 

!  he,  I  un!  '     hut  well, 

-e  to  call  '  no  more 

'  'ur    liiML-rty   to  go 

y  loth  to  send  yoa 

:i  II  you  will  be  but  ruled. 

•I.  .Sir,  said  I,  pray  what  do  jrou  mean 

ig  the  people  together?     My  hiuineea 

1-   ii'.:    .       "'  ■■  ''  '         "  are 

eome  t'  tef 

iU'ju  of  Uiuif  iKiuU,  li.Mi  Utt.>  likAy  be 

!h    he.   We  n.  f»U> 

.  ., >r  dispute  now  .  "ajr 

you  will  call  the  i>e<tple  no  yoo 

■  mr  lilHTty  ;  if  noi,  ji>u    n.u-i  b4 
priiMjn. 


680 


BUNTAN'S  COMPLETE  WORKS. 


Bum/an.  Sir,  said  I,  I  shall  not  force  or 
compel  anv  man  to  hear  me,  but  yet  if  I  come 
into  any  place  where  there  is  a  people  met 
together,  I  should,  according  to  the  best  of  my 
skill  and  wisdom,  exhort  and  counsel  them  to 
seek  out  after  the  Lord  Jesus  Christ,  for  the 
salvation  of  their  souls. 

Foster,  lie  said  that  was  none  of  my  work ; 
I  muHt  follow  my  calling;  and  if  I  would  but 
leave  off  preaching  and  follow  my  calling,  I 
ghould  have  the  justice's  favour  and  be  ac- 
quitted presently. 

Bunijnn.  To  whom  I  said  that  I  could  follow 
my  calling  and  that  too— namely,  preaching 
the  word— and  I  did  look  upon  it  as  my  duty 
to  do  them  both  as  I  had  an  opportunity. 

Foster.  He  said  to  have  any  such  meetings 
was  against  the  law,  and  therefore  he  would 
have  me  leave  off,  and  say  I  would  call  the 
people  no  more  together. 

Biinyan.  To  whom  I  said  that  I  durst  not 
make  any  further  promise,  for  my  conscience 
would  not  siiftor  me  to  do  it.  And  again,  I 
did  look  upon  it  as  my  duty  to  do  as  much 
good  as  1  could,  not  only  in  my  trade,  but  also 
in  communicating  to  all  people  wheresoever 
I  came  the  best  knowledge  I  had  in  the 
word. 

FoKter.  He  told  me  that  I  was  the  nearest 
the  Papists  of  any,  and  that  he  would  convince 
me  of  immediately. 

Buniinn.  I  asked  him  wherein. 

Foxtcr.  He  said.  In  that  we  understood  the 
Scriptures  literally. 

Buni/nn.  I  told  him  that  those  that  were  to 
be  understood  literally,  we  understood  them 
80,  but  for  those  that  were  to  be  understood 
otherwise,  we  endeavoured  to  understand 
them. 

Foster.  He  said,  Which  of  the  Scriptures  do 
you  understand  literally? 

Bunyan.  I  said  this :  "  He  that  believes  shall 
be  saved."  This  was  to  be  understood  just  as 
it  is  spoken,  that  whosoever  believeth  in  Christ 
Bhall,  according  to  the  plain  and  simple  words 
of  the  text,  be  saved. 

Foster.  He  said  that  I  was  ignorant  and  did 
not  understand  the  Scriptures;  for  how,  said 
he,  can  you  understand  them  when  you  know 
not  the  original  Greek?  &c. 

Buin/an.  To  whom  I  said  that  if  that  was 
his  opinion,  that  none  could  understand  the 
Scriptures  but  those  that  had  the  orignal 
Greek,  &c.,  (hen  but  a  very  few  of  the  poorest 
sort  should  be  .saved,  (this  is  harsh,)  yet  the 
Scripture  saith  "that  God  hides  his  things 


from  the  wise  and  prudent,  (that  is,  from  the 
learned  of  the  world,)  and  reveals  them  to 
babes  and  sucklings." 

Foster.  He  said  there  were  none  tnat  heard 
me  but  a  company  of  foolish  people. 

Bunyan.  I  told  him  that  there  were  the  wise 
as  well  as  the  foolish  that  do  hear  me;  and 
ao"ain  those  that  are  most  commonly  counted 
foolish  by  the  world  are  the  wisest  before  God. 
Also,  that  God  had  rejected  the  wise  and 
mighty  and  noble,  and  chosen  the  foolish  and 
the  base. 

Foster.  He  told  me  that  I  made  people  neg- 
lect their  calling,  and  that  God  hath  com- 
manded people  to  work  six  days,  and  serve 
him  on  the  seventh. 

Bunyan.  I  told  him  that  it  was  the  duty  of 
people  (both  rich  and  poor)  to  look  out  for 
their  souls  on  those  days  as  well  as  for  their 
bodies,  and  that  God  would  have  his  people 
exhort  one  another  daily  while  it  is  called  to- 
day. 

Foster.  He  said  again  that  there  were  none 
but  a  company  of  jjoor,  simple,  ignorant  people 
that  came  to  hear  me. 

Bunyan.  I  told  him  that  the  foolish  and  the 
ignorant  had  most  need  of  teaching  and  infor- 
mation, and  therefore  it  would  be  profitable 
for  me  to  go  on  in  that  work. 

Foster.  Well,  said  he,  to  conclude,  but  will 
you  promise  that  you  will  not  call  the  people 
together  any  more,  and  then  you  may  be  re- 
leased and  go  home  ? 

Bunyan.  I  told  him  that  I  durst  say  no  more 
than  I  had  said,  for  I  durst  not  leave  off  that 
work  which  God  had  called  me  to. 

So  he  withdrew  from  me,  and  then  came 
several  of  the  justice's  servants  to  me  and  told 
me  that  I  stood  too  much  upon  a  nicety. 
Their  master,  they  said,  was  willing  to  let  me 
go ;  and  if  I  would  but  say  I  would  call  the 
people  no  more  together,  I  might  have  my 
liberty,  &c. 

Bunyan.  I  told  them  there  were  more  ways 
than  one  in  which  a  man  might  be  said  to 
call  the  people  together.  As,  for  instance,  if  a 
man  get  upon  the  market-place,  and  there 
read  a  book  or  the  like,  though  he  do  not  say 
to  the  people,  Sirs,  come  hither  and  hear ;  yet 
if  they  come  to  him  because  lie  reads,  he  by 
his  very  reading  may  be  said  to  call  them  to- 
gether, because  they  would  not  have  been  there 
to  hear  if  he  had  not  been  there  to  read ;  and 
seeing  this  might  be  termed  a  calling  the 
people  together,  I  durst  not  say  I  would  not 
call  them  together,  for  then,  by  the  same  argu- 


nfPRISOXMEXT  OF  JOIIS  BUNYAN. 


681 


ment,  my  pi  ^wching  might  be  »uid  to  aill  them 
together. 

Winr/atr  and  Fotter.  Then  came  the  jiwtice 
and  Mr.  Fo.ster  to  me  iiguin,  (we  had  u  little 
more  discourse  about  preachinj;,  but  because 
the  uu-tiuKl  of  it  is  out  of  my  miml  I  iih.ss  it,) 
and  when  they  s;iw  that  I  was  at  a  point,  and 
would  not  be  moved  nor  persuaded, 

Mr  Foster*  told  the  justice  that  then  he 
oiurit  send  me  away  to  prison,  and  that  ho 
irould  do  well  also  if  he  would  present  all 
them  that  were  the  cause  of  my  coming  among 
them  to  meetings.     Thus  \\v  parted. 

Anil  verily,  !L««  I  wjts  going  forth  of  thedriors, 
I  had  much  ado  to  forbear  saying  to  them  that 
I  carriiil  the  peace  of  (IimI  along  with  nje ;  but 
I  held  my  peace,  and,  blessetl  be  the  Lord! 
went  away  to  prison  with  (.tod's  conifort  in  my 
poor  soul. 

After  I  had  lain  in  the  jail  five  or  six  days 
the  brethren  sought  means  again  to  get  me  out 
by  bond-imen,  (for  so  run  my  mittimus,  that  I 
should  lie  there  till  I  could  find  sureties.) 
They  went  to  a  justice  at  Elstow,  one  Mr. 
Crumpton,  to  desire  him  to  take  boml  for  my 
appearing  at  the  quarter  sessions.  At  the  first 
he  told  them  he  would,  but  aftenvanls  he 
made  a  demur  at  the  business,  and  dc^irtnl 
first  to  see  my  mittimus,  which  run  to  this 
purpose:  That  I  went  about  to  several  con- 
venticles in  this  countrj',  to  the  great  dinpar- 
agement  of  the  government  of  the  Ciiurch  of 
Kngland,  «&c.  When  he  hail  seen  it  he  .said 
that  tliere   m'    "      "  rist 

me  than  wa-  ..iid 

that  he  was  but  a  young  nian  ;  liiereforc  he 
durst  not  do  it.  Thi.4  my  jailer  told  me. 
Whereat  I  wa4  not  at  nil  daunted,  but  rather 
glad,  and  saw  evidently  that  the  \jon\  had 
heard  me;  for  beft>re  I  went  down  U>  the  jus- 
tice I  Ix'gi^iHl  of  (mm!  that  if  I  might  do  more 
good  by  being  at  liberty  than  in  prison,  that 
then  I  might  be  t>et  at  liberty,  but  if  not,  hin 
will  be  done  ;  for  I  wits  not  altogether  without 
ho|>esi  but  that  my  imprisonment  might  be  an 

awakening  to  the  saints  in  the<*ountry  :  *' 

fore  I  coulil  not  tell  well  which  to  chi' 
I  it   that  manner  did  commit  the  thing  t<>(ii«i.  , 
Ajid  verily  at  my  return  I  did  njeet  my  (i<><l  , 
sweetly  in  the  prison  again,  comforting  of  me  | 
and  satisfying  of  me  t!i:it  it  w.m  hi#  will  aji<l 
mind  that  I  .nhould  Im.'  ' 

When  I  came  back  a^iuu  i»  |iri«oii,  ■•  I  waa 

*  Thi*  i«  Ibr  man  thai  did  at  IIm  tnt  MpraM  to 

much  loro  to  wt. 


musing  at  the  slender  imswer  of  the  justice, 
this  word  droppeil  in  ujxjn  my  heart  with  some 
life:  "  For  he  knew  that  for  envy  thev  had  dt* 
liveretl  him." 

Thus  have  I  in  short  declared  the  manner 
and  (KUjLsion  of  my  In-ing  in  prison,  where  i 
lie  wailing  the  giMjd  will  of  G»kI,  to  do  with 
me  as  he  pleiLHelh,  knowing  that  not  one  hair 
of  my  head  can  tall  to  the  ground  without  the 
will  of  my  Father  which  ia  in  heureu.  Lot 
the  ruge  and  malice  «)f  men  be  never  so  great, 
they  can  «l(»  no  more  nor  go  no  farther  tlian 
(Jod  permits  them;  but  when  .    dom; 

their   Worst,   we   know  all   ti,  :    work 

togeth  T  for  good  to  them  tiiat  iovo  God. 
Farewell ! 

litre  it  f/ie  sum  of  my  luramination  bfj'ort  Jtt»- 

tice  Keeliu,  Justice  Chftter,  Justice  JItumlah, 

Justice  Urcchcr,  and  Justice  Snaijg,  A:c. 

A  ITER  I  had  lain  in  prison  above  ^even 
weeks  the  ijuarter  si*srtions  were  to  be  kept  in 
Hedfonl  for  the  county  thereof,  unto  which 
place  I  wjus  to  be  brought;  and  when  my  jailer 
had  set  me  before  th<M>e  juslicen,  there  was  a 
bill  of  indictment  prvferriil  against  me.  The 
extent  therettf  was  as  followelh:  That  John 
liunyan,  of  the  town  of  lledford.  labourer,  be- 
ing a  person  of  such  and  sii'  ns,  lt« 
hath  (since  such  a  time)  de.  .  d  |M.'r- 
niciously  al)staineil  fntm  coming  to  church  to 
hear  divine  service,  and  is  a  common  upholder 
of  sevend  unlawful  meetings  and  conventi- 
cles, to  tl;  listurbanee  and  distraction 
of  the  g"  of  this  kin'..'d<.m.  (•..(itrary 
to  the  lawe  of  our  wjvereign  \  \c 

The  Clerk.  When  this  wa.s  .  .f 

the  sessions  said  unto  me.  What  suy  you  to 
this? 

Bunyan,  I  said  that,  as  to  the  first  part  of  it, 
I  was  a  common  fre«|Uenter  of  the  Church  tf 
C>o<l,  and  was  also,  by  (;race,  a  nu-mlx-r  with 
those  ptople  t»ver  whom  Chri-t  it  the  II 

Kixlin.   Uut  saith  Justice  Kit-lin,  p', 
the  judge   in    that  court,)   Do  you  come  to 
church,  (you  know  what  I  mean,)  to  the  parjib 
church,  to  h«ir  divine  .service? 

HuiKf'in,   I  answered,  No,  I  did  UoU 

AW /ill.  He  iLtkeil  me.  Why? 

Bunyttn.  I  said,  liecause  I  itid  not  find  it 
conunamled  in  the  word  of  Cio<l. 

Keeiim.  lie  said,  We  were  commanded  to 
pray.  • 

Bunyan.  I  said.  Hut  not  by  the  c«immoa 
praycr-lxKfk. 

keetin.   lie  said.  Uow  thea? 


682 


Bunijan.  I  said,  With  the  Spirit. 
apostle  saith,  "I  will  pray  with  the  Spirit, 
with  understanding." 

&eH)i.  He  said,  We  might  pray  with  the 
Si.irit,  with  understanding  and  with  the  com- 
mon prayer-book  also. 

Banyan.  I  said  that  those  prayers  in  the 
common  prayer-book  were  such  as  were  made 
by  other  men,  and  not  by  the  motions  of  the 
\IA\  Ghost  within  our  hearts;  and-,  as  I  said, 
the  ai)0.stle  saith  he  will  pray  with  the  Spirit 
and  with  understanding,  not  with  the  Spirit 
and  the  common  prayer-book. 

Another  Justice.  What  do  you  count  prayer? 
Do  you  think  it  is  to  say  a  few  words  over  be- 
fore or  among  a  people? 

Bunijan.  I  said,  No,  not  so;  for  men  might 
have  many  elegant  or  excellent  words,  and  yet 
not  pray  at  all ;  but  when  a  man  prayeth  he 
doth  through  a  sense  of  those  things  which  he 
wants  (which  sense  is  begotten  by  the  Spirit) 
pour  out  his  heart  before  God  through  Christ, 
Uiough  his  words  be  not  so  many  and  so  ex- 
cellent as  others  are. 

Jmtices.  They  said  that  was  true. 

Biinyan.  I  said,  This  might  be  done  without 
the  common  prayer-book. 

Another.  One  of  them  said,  (I  think  it  was 
Justice  Blundale  or  Justice  Snagg,)  How 
sliould  we  know  that  you  do  not  write  out 
your  prayers  lirst,  and  then  read  them  after- 
wanls  to  tlie  people?  This  he  spake  in  a 
laughing  way. 

Bum/an.  I  said,  It  is  not  our  use  to  take  a 
pen  and  paper  and  write  a  few  words  thereon, 
and  then  go  and  read  it  over  to  a  company  of 
people. 

But  how  should  we  know  it?  said  he. 

Bunijan.  Sir,  it  is  none  of  our  custom,  said  I. 

Keclin.  But,  said  Justice  Keelin,  it  is  lawful 
to  use  common  prayer,  and  such  like  forms, 
for  Christ  taught  his  discipl6s  to  pray,  as  John 
also  taught  his  disciples.  And  further,  said 
he,  cannot  one  man  teach  another  to  pray? 
Faith  comes  by  hearing;  and  one  man  may 
convince  another  of  sin,  and  therefore  prayers 
made  Ijy  men  and  read  over  are  good  to  teach 
and  lu'lp  men  to  jjray. 

.  While  he  was  speaking  these  words,  God 
brought  that  word  into  my  mind  in  the  eighth 
of  the  Romans,  at  the  2Gth  verse — I  say  God 
brought  it,  for  I  thought  not  on  it  before;  but 
as  he  was  speaking  it  came  so  fre^  into  my 

•  It"  .any  say  now  that  God  uscth  means,  I  answer, 
but  not  the  common  prayer-book,  for  that  is  none  of 


BUNYAN'S  COMPLETE   WORKS. 
As  the 


mind,  and  was  set  so  evidently  before  me,  aa 
if  the  Scripture  had  said.  Take  me,  take  me; 
so  when  he  had  done  speaking, 

Bunyan.  I  said.  Sir,  the  Scripture  saith  that 
"it  is  the  Spirit  that  helpeth  our  infirmities;" 
for  we  know  not  what  we  should  pray  for  as 
we  ought,  but  the  Spirit  itself  maketh  inter- 
cession for  .us,  with  sighs  and  groanings  which 
cannot  be  uttered.  Mark,  said  I,  it  doth  not 
say  the  common  prayer-book  teaches  us  how 
to  pray,  but  the  Spirit.  "  And  it  is  the  Spirit 
that  helpeth  our  infirmities,"  saith  the  apcstlo; 
he  doth  not  say  it  is  the  common  prayer-book. 

And  as  to  the  Lord's  Prayer,  although  it  be 
an  easy  thing  to  say,  Our  Father,  &c.,  with  the 
mouth,  yet  there  are  very  few  that  can,  in  the 
Spirit,  say  the  two  first  words  of  that  prayer — 
that  is,  that  can  call  God  their  Father — as 
knowing  what  it  is  to  be  born  again,  and  as 
having  experience  that  they  are  begotten  of 
tlie  Spirit  of  God,  which  if  they  do  not  all  is 
but  babbling,  &c. 

Keelin.  Justice  Keelin  said  that  that  was  a 
truth. 

Bunyan.  And  I  say  further,  as  to  your  say- 
ing that  one  man  may  convince  another  of 
sin,  and  that  faith  comes  by  hearing,  and  that 
one  man  may  tell  another  how  he  should 
pray,  &c. — I  say  men  may  tell  each  other  of 
their  sins,  but  it  is  the  Spirit  that  must  con- 
vince them.* 

And  though  it  be  said  that  faith  comes  by 
hearing,  yet  it  is  the  Spirit  that  worketh  faith 
in  the  heart  through  hearing,  or  else  "  they 
are  not  profited  by  hearing."  Heb.  iv.  12. 

And  that  though  one  man  may  tell  another 
how  he  should  pray,  yet,  as  I  said  before,  he 
cannot  pray,  nor  make  his  condition  known  to 
God,  except  the  Spirit  help.  It  is  not  the 
common  prayer-book  that  can  do  this.  It  is 
the  "  Spirit  that  showeth  us  our  sins,"  (John 
xvi.  16,)  and  the  "Spirit  that  showeth  us  a 
Saviour,"  (Matt.  xi.  27,)  and  the  Spirit  that 
stirreth  up  in  our  hearts  desire  lo  come  to  God 
for  such  things  as  we  stand  in  need  of,  even 
sighing  out  our  souls  unto  him  for  them  with 
groans  which  cannot  be  uttered.  With  other 
words  to  the  same  purpose.  At  this  they  were  set. 

Keelin.  But,  says  Justice  Keelin,  what  have 
you  against  the  common  prayer-book  ? 

Bunyan.  I  said,  sir,  if  you  will  hear  me,  I 
shall  lay  down  my  reasons  against  it. 

Keelin.  He  said  I  should  have  liberty.     But 


his  institution;   it  is  the  Spirit  in  the  word  that  if 
God's  ordinance. 


IMFEISONMENT  OF  JOHN  BUyVAN. 


683 


first,  sail]  he,  lei  me  give  you  one  caution : 
tiike  heed  ol'^speakiiig  irreverently  ol'the  com- 
mon prayer-book,  for  if  you  do  so  you  will 
brill;.'  V'fial  damage  upon  yourself. 

Jiniiij'iii.  So  1  proeeetled  antl  said.  My  first 
reason  was,  beeau.-<e  it  was  not  commanded 
in  the  ^^'"■l  -t'  'i-l  "  ■!  ili.'t.i.ir.-  I  .-..nl,)  .,,,f 
do  it. 

Auotll- I.     I  111.'     nl     111,  111     -.ml,    \\  lUTi'    tli«     Viill 

tlnd  it  eommandeil  i^i  the  Scripture  that  you 
should  go  to  KIstow  or  Kedford,  and  yet  it  is 
lawliil  to  go  to  either  of  them,  is  it  not? 

Bunntn.  I  Kaid,  To  go  to  KUtow  or  lledford 
wtui  u  civil  thing,  and  not  material,  though 
not  comman  led,  and  yet  tJod's  »vord  allowed 
me  to  go  about  my  calling,  ami  therefore  if  it 
lay  there  then  to  go  thither,  «.Sic.  iJut  to  pray 
wjis  a  great  part  of  the  divine  worship  of  IjikI, 
and  therefore  it  ought  to  be  done  according  to 
tlie  rule  of  LJod's  word. 

Another.  One  of  them  said.  It-  uiM  >\<> 
harm  ;  let  him  speak  no  further. 

JuftiiY  Ktelin.  Justice  Keulin  ■•ai'i,  .Nm,  ho, 
never  fear  him ;  we  are  better  established 
than  so ;  he  can  do  no  harm ;  we  know  the 
common  prayer-book  hits  been  ever  since  the 
apostles'  time,  and  i.4  lawful  to  be  used  in  the 
church. 

iiunyan.  I  .said,  Show  me  the  ]>lace  in  tho 
epistles  where  the  common  prayer-book  is 
written,  or  one  text  of  Scripture  that  com- 
mands me  to  read  it,  and  I  will  use  it.  lint 
yet  notwithstanding,  .said  I,  they  that  have  a 
mind  to  use  it,  they  have  Uieir  liberty— that 
i»,*  I  Would  not  keep  them  from  it — but  for 
our  partit,  we  can  pray  to  God  without  it. 
Bles.'<ed  be  his  name! 

With  that  one  of  them  said,  Who  is  your 
Ctotl— -Ileel/ebul)?  .Moreover,  thoy  often  said 
that  I  was  f>orv.-.eHsed  with  the  npirit  of  delu- 
sion and  of  the  devil.  All  which  Hayings  I 
pa.<M(od  over.  The  I»rd  forgive  them !  And 
further  1  said.  IJles.sed  be  the  I.ionl  for  it  I  we 
ar.  t  together  and  to  pray,  ; 

un  .  r;  for  we  have  had  the  | 

comtortabie  presence  of  (ttxl  among  us,  fur 
fver  bleiMcd  be  his  holy  name  !  I 

AVr/i/i.  Justice  Keelin  called   this  |Hxllar's  | 
1-  rench,  raying  that  I  must  leave  off  my  cant- 
ing.    The  Lord  o|>en  his  eycfl ! 

Iiiin>i<in.  I  .said  that  we  ought  to  exhort 
one  ariMtliiT  ■!  ir!y  while  it  is  calli-d  to-tlay,  Ac. 

A  .1  lin  said  that   I  ouglit  j 

•   It  H  iM.t  th.-    'i     r.'   ••'■   »  Chr-    • 


fot   their  rrliKioo,  but  to  piljr  '. 
lB(o,  to  inaUitet  thaia. 


not  to  preach,  and  asked  mo  where  I  hud 
my  authority;  with  many  other  such  like 
words. 

Iiunyan.  I  said  that  I  would  jirove  that  it 
wa-s  lawful  for  me,  aii'l  .■«Ui  h  :i-  I  ami..  i.i.  i.  ii 
the  word  of  God. 

Ketlin.   llesaid  Uiiio  III.  .  !>«  « ji.o  .-.  iij.iin.  . 

I  said,  Hy  that  in  the  fir^t  Kpintle  of  I'eter, 
the  4th  chapter,  the  11th  venw,  and  Acta 
xyiii.,  with  other  Scriptur«-s,  which  he  would 
not  sutler  me  to  mention.  Kut  hold!  said  he, 
not  so  many:  which  is  the  first? 

liunijnn.  I  said,  This:  "As  every  man  hath 
received  the  gift,  even  so  let  him  minister  the 
same  unto  another,  as  gtMxl  stewards  of  tlie 
manifold  grace  of  GihI  ;  if  any  man  sficak,  let 
him  speak  as  the  onicles  of  (iml,"  iVc. 

Kriiin.  lie  said,  Let  me  a  little  o|M-n  that 
Si-ripture  to  you.  As  every  man  hath  re- 
ceived the  gift — that  Is,  said  he,  as  ever)'  man 
hath  received  a  tnidc — so  let  him  follow  it 
If  any  man  hath  received  a  gift  of  tinkering, 
:i.H  thou  hast  <Ione,  let  him  follow  his  tinkering. 
And  so  other  men  their  trades.  And  the 
divine  his  calling,  itc. 

JJiini/tin.  Nay,  sir,  said  I,  but  it  is  niost  clear 
that  the  apostle  speaks  here  of  preaching  the 
word;  If  you  do  but  compare  both  the  versos 
together,  the  next  verse  explains  this  gift. 
what  it  is,  saying,  "  If  any  man  spe.tk,  let  him 
speak  as  the  oracles  of  (iod;"  so  that  it  is 
plain  that  the  II<dy  lihost  doth  not  so  much 
in  this  place  exhort  to  civil  callings  as  to  the 
exercising  of  those  gifta  that  we  have  re- 
ceived from  God.  I  would  have  gone  on,  bat 
he  would  not  give  me  leave. 

AVr/i/i.  lie  said  we  might  do  it  in  our  fami- 
lies, but  not  otherways. 

liunyun.  1  said.  If  it  was  lawful  to  do  giKxl 
to  some,  it  was  lawful  to  do  giM»d  to  more. 
If  it  was  a  good  duty  to  exhort  our  fami- 
lies, it  is  good  to  exhort  others  ;  but  if  they 
held  it  a  sin  to  me«>t  together  to  ««><>k  the 
face  of  (S<m|  an<i  exhort  one  nno!  dr 

Christ,  I  should  sin  still,  for  s<i  >\  >•. 

Krtlin.  He  said  he  was  not  so  w.ii  verted 
in*8cripturo  as  to  dispute,  or  wor<i«  to  that 
purpoee.  And  said,  moreover,  that  tli<-y  otuld 
not  wait   upon    me   any  loi.  '    -         '    '  ' 

me.  Then  you  c«mfess  the  i: 
not?  Now,  and  not  till  i 
indictetl. 

Bynyan.  I  said, This  I  roii!i":  we  t.ave  had 
•"•^ny  meetings  to;'-'!.-'   ">-■'''■   •■•  >  •  ■»  Iu(mk1 
i  to  exhort  oii.  wr  had 

i  the  sweet,  comfort i;..;  j  '  •■  n.i-  «>i  tiie  Lord 


684 


BUNTAN'S  COMPLETE   WORKS. 


among  us  for  our  encouragenaent,  blessed  be 
his  name  therefor!  I  confess  myself  guilty 
no  otherwise. 

E'eelin.  Then  said  he,  Hear  your  judgment: 
You  must  be  had  back  again  to  prison,  and 
there  lie  for  three  months  following;  and  at 
three  months'  end,  if  you  do  not  submit  to  go 
tc  church  to  hear  divine  service,  and  leave 
your  preaching,  you  must  be  banished  the 
realm;  and  if,  after  such  a  day  as  shall  be 
appointed  you  to  be  gone,  you  shall  be  found 
in  this  realm,  &c.,  or  be  found  to  come  over 
again  without  special  license  from  the  king, 
Sic,  you  must  stretch  by  the  neck  for  it,  I  tell 
you  plainly  ;  and  so  he  bid  my  jailer  have  me 
away. 

Bunyan.  I  told  him,  As  to  this  matter,  T 
was  at  a  point  with  him,  for  if  I  was  out  of 
prison  to-day  I  would  preach  the  Gospel  again 
to-morrow,  by  the  help  of  God. 

Another.  To  which  one  made  me  some  an- 
swer, but  my  jailer  pulling  me  away  to  be 
gone,  I  could  not  tell  what  he  said. 

Thus  I  departed  from  them ;  and  I  can 
truly  say,  I  bless  the  Lord  Jesus  Christ  for  it 
that  my  heart  was  sweetly  refreshed  in  the 
time  of  my  examination,  and  also  afterwards 
at  my  returning  to  the  prison ;  so  that  I  found 
Christ's  words  more  than  bare  trifles  where 
he  saith,  "  he  will  give  a  mouth  and  wisdom, 
even  such  as  all  the  adversaries  shall  not  re- 
sist or  gainsay,"  and  that  his  peace  no  man 
can  take  from  us. 

Thus  have  I  given  you  the  substance  of  my 
examination.  The  Lord  make  these  profitable 
to  all  tliat  shall  read  or  hear  them !    Farewell. 

The  Substance  of  some  Discourse  had  between  the 

Clerk  of  the  Peace  and  myself,  lohen  he  came 

to  admonish  me  according  to  the  tenor  of  that 

law  by  which  I  was  in  prison. 

When  I  had  lain  in  prison  other  twelve 
weeks,  and  now  not  knowing  what  they  in- 
tended to  do  with  me,  upon  the  third  of  April 
come.*  Mr.  Cobb  unto  me,  (as  he  told  me,) 
being  ocnt  by  tlie  justices  to  admonish  me  and 
demand  of  mc  submittance  to  the  Church  of 
Kngland,  Sec.  When  he  was  come  into  the 
house  he  .sent  for  me  out  of  my  chamber ;  and 
when  I  was  come  unto  him  he  said, 

Cobb.  Neiglibour  Bunyan,  how  do  you  do? 

Bunyan.  Ttliank  you,  sir,  said  I,  very  well, 
blessed  be  the  Lord  ! 

Cobb.  Baitli  he,  I  come  to  tell  you  that  it  is 
desired  you  would  submit  yourself  to  the  laws 
of  the  land,  or  else  at  the  next  sessions  it  will 


go  worse  with  you,  even  to  be  sent  away  out 
of  the  nation,  or  else  worse  than  that. 

Bunyan.  I  said  that  I  did  desire  to  demean 
myself  in  the  world  both  as  becometh  a  man 
and  a  Christian. 

Cobb.  But,  saith  he,  you  must  submit  to  the 
laws  of  the  land,  and  leave  off  those  meetings 
which  you  were  wont  to  have,  for  the  statute 
law  is  directly  against  it ;  and  I  am  sent  to 
you  by  the  justices  to  tell  you  that  they  do  in- 
tend to  prosecute  the  law  against  you  if  you 
submit  not. 

Bunyan.  T  said,  Sir,  I  conceive  that  that  law 
by  which  I  am  in  prison  at  this  time  doth  not 
reach  or  condemn  either  me  or  the  meetings 
w'hich  I  do  frequent:  that  law  was  made 
against  those  that,  being  designed  to  do  evil  in 
their  meetings,  make  the  exercise  of  religion 
their  pretence  to  cover  their  wickedness.  It 
doth  not  forbid  the  private  meetings  of  those 
that  plainly  and  simply  make  it  their  only  end 
to  worship  the  Lord  and  to  exhort  one  another 
to  edification.  My  end  in  meeting  with  others 
is  simply  to  do  as  much  good  as  I  can  by  ex- 
hortation and  counsel,  according  to  that  small 
measure  of  light  which  God  hath  given  me, 
and  not  to  disturb  the  peace  of  the  nation. 

Cobb.  Every  one  will  say  the  same,  said  he: 
you  see  the  late  insurrection  at  London,  under 
what  glorious  pretences. they  went,  and  yet  in- 
deed they  intended  no  less  than  the  ruin  of 
the  kingdom  and  commonwealth. 

Bunyan.  That  practice  of  theirs  I  abhor, 
said  I ;  yet  it  doth  not  follow  that  because  they 
did  so,  therefore  all  others  will  do  so.  I  look 
upon  it  as  my  duty  to  behave  myself  under  the 
king's  government,  both  as  becomes  a  man 
and  a  Christian ;  and  if  an  occasion  was  of- 
fered me  I  should  willingly  manifest  my  loy- 
alty to  my  prince  both  by  word  and  deed. 

Cobb.  Well,  said  he,  I  do  not  profess  myself 
to  be  a  man  that  can  dispute ;  but  this  I  say 
truly,  neighbour  Bunyan,  I  would  have  you 
consider  this  matter  seriously  and  submit  your- 
self; you  may  have  your  liberty  to  exhort 
your  neighbour  in  private  discourse,  so  be  you 
do  not  call  together  an  assembly  of  people ; 
and  truly  you  may  do  much  good  to  the 
Church  of  Christ  if  you  would  go  this  way  ; 
and  this  you  may  do  and  the  law  not  abridge 
you  of  it.  Tt  is  your  private  meetings  that  the 
law  is  against. 

Bunyan.  Sir,  said  I,  if  I  may  do  good  to  one 
by  my  discourse,  Avhy  may  I  not  do  good  tr 
two  ?  And  if  to  two,  why  not  to  four,  and  si 
to  eight,  &c.  ? 


nfPRiaoyMEyT  of  johs  busy  as. 


686 


Cobb.  Ay,  saith  he,  ami  to  an  luindretl,  I 
warrant  you. 

Bumjiin.  Yes,  sir,  said  I;  I  think  I  should 
not  bo  forbid  to  do  as  much  good  iw  I  can. 

Cobb.  But,  said  he,  you  may  but  pretend  to 
do  good,  and  indeed,  notwithstanding,  do  harm 
by  seducing  the  people;  you  are  therefore  de- 
nied your  meeting  so  many  together,  IcHt  you 
ohouhl  do  harm. 

Bunijnn.  And  yet,  said  I,  you  say  the  hiw 
tobrateii  me  to  diseour>»e  with  my  neigiibour; 
surely  there  is  no  hiw  tolerates  me  to  seihiee 
anyone;  therefore  if  I  may  by  the  hiw  dis- 
course with  one,  surely  it  is  to  do  him  good; 
aud  if  I  by  discounting  may  do  goiMl  to  one, 
surely  by  the  same  law  I  may  do  giMKl  t<» 
many. 

Chbb.  The  law,  saith  he,  doih  expressly  for- 
bid your  private  meeting-^,  therefore  they  are 
not  to  be  tolenitetl. 

Bunyan.  I  told  him  that  I  would  not  enter- 
tain so  much  uncharitablenetvs  of  that  Parlia- 
ment in  the  :3/)th  of  Eliuibeth,  or  of  the  <]ueen 
herself,  as  to  think  they  did  by  that  law  intend 
the  oppressing  of  any  «)f  God's  ordiiuinci>s  or 
tlic  interrupting  any  in  the  way  of  Ciod ;  but 
men  may,  in  the  wresting  of  it,  turn  it  against 
the  way  of  God ;  but  take  the  law  in  itself,  and 
it  only  fightcth  against  those  that  drive  at  mis- 
chief in  their  hearts  and  meetings,  making  re- 
ligion only  their  cloak,  colour  or  pretence;  for 
so  are  the  words  of  the  statute:  "If  any 
meetings,  under  colour  or  pretence  of  relig- 
ion," &c, 

0)bb.  Very  goml ;  therefore  the  king  seeing 
that  pretcnccii  arc  usually  in  and  among  peo- 
ple as  do  make  religion  their  pretences  only, 
therefore  he,  and  thf  biw  Wfore  him,  doth  for- 
bid such  private  :in<l  tolcratoi  only 
I'ublir;  you  may                  :;iblie. 

lUinynn.  Sir,  said  I,  let  me  answer  you  in  a 
similitude.  Set  the  case  that,  at  such  a  wood 
corner,  there  did  usually  come  forth  thieve*  to 
do  mlHchief;  must  there  therefc»re  a  law  be 
made  that  every  one  that  cometh  out  there 
ihall  be  kille<l?  May  not  there  come  out  true 
men  as  well  as  thievi*s  from  thence?  Just  ihun 
i.<i  it  in  this  case;  I  do  think  there  may  be 
many  that  may  design  the  destniction  of  tho 
commonwealth,  but  it  doth  not  follow  therefore 
that  all 
that  tr.i 

at  any  time  i  myself  siiould  do  any  act  in  my 
conversation  as  doth  not  become  a  man  and  a 
Ohristian,  let  mc  bear  the  punishment.  And 
■a  fo^  your  saying  I  nuiy  meet  in  public,  if  I 


may  be  suflered  I  would  be  glad  to  do  it ;  U-i 
me  have  but  meetings  enough  in  public,  nud  I 
shall  care  the  less  to  have  them  in  privaty.  I 
do  not  meet  in  private  because  I  am  afraid  to 
have  meetings  in  public.  I  ble**  the  I^»rd  that 
my  heart  is  at  that  point  that  if  any  man  cat 
lay  anything  to  my  charge,  either  in  dmtrine 
or  practice,  in  this  particular,  that  can  Ix 
proved  error  or  heresy,  I  am  willing  to  disown 
it,  even  in  the  very  market-place,  but  if  it  be 
truth,  then  to  stand  to  it  to  the  last  drop  of 
my  bliKHl.  And,  sir,  said  I,  you  ought  to  com- 
mend me  for  so  doing.  To  err,  and  to  bo  a 
heretic,  are  two  things;  I  am  no  heretic,  be- 
cause I  will  not  stand  refractorily  to  defend 
anyone  thing  that  is  contrary  to  ihr  word; 
prove  any  thing  which  I  hold  to  be  an  error, 
and  I  will  recant  it. 

tW6.  Uut,  goodman  Hunyau,  .said  he,  me- 
thinks  you  need  not  stand  so  strictly  u|>on  this 
one  thing  as  to  have  meetings  of  such  public 
iissemblies.  Cannot  you  submit,  and  notwith- 
standing do  as  much  giHHl  as  you  can  in  a 
neighbourly  way,  without  having  such  meet- 
ings? 

lininjan.  Truly,  sir,  .said  I,  I  do  not  desire 
to  commend  myself,  but  to  think  meanly  of 
myself;  yet  when  I  do  mrtst  d<  -  -■  If, 

taking  notice  of  that  small  nieu  j\i\ 

which  ttod  hath  given  me,  :i  [•le 

of  the  I^jrd  (by  their  own  -  lu-d 

thereby — besides,  when  I  see  that  ii>e  i<ord 
through  grace  hath  in  some  measure  bluMed 
my  lalxjur— I  dare  not  but  exercise  that  gift 
which  (t(Kl  hath  given  mc  for  the  good  of  tlie 
I>eople.  And  I  said  further  that  I  would  will- 
ingly speak  in  public  if  I  might. 

C\jbb.  He  s:iid  that  I  might  come  to  tlie 
public  assemblies  and  hear.  What  though 
you  do  not  preach,  you  may  hear.  Do  not 
think  yourself  so  well  enlightened,  and  thiU 
you  have  received  a  gift  s<}  far  above  othvn, 
but  that  you  may  hear  other  men  preach ;  or 
to  that  pur|M«se. 

lluinjiin.  1  told  him  I  wa«  as  willing  to  be 
tiiught  as  to  give  instruction,  and  I  l<M>krd 
upon  it  as  my  duty  to  do  b«ith  ;  for,  Mid  I,  a 
man  that  is  a  teacher,  ho  himself  may  li>ani 
also  from  another  that  teachclh  ;  n.«  f!!<'  a|i«»- 
tie  saith:  "  We  may  all  pr<-|ili.«y.  .ii.  i-v  ..ne, 
that  all  At 

hath  rei-  ••• 

it,  that  otiieni  may  be  comior  <ifl 

hath  done   ho  may   ht-nr    .t  i« 

comforted  himself  of  (•( 

Cobb,  lUjt,  said  he,  *i..-  w  ..  uld  for- 


686 


BUXYAN'S  COMPLETE   WORKS. 


bear  a  while  and  sit  still,  till  you  see  further 
how  thiii;.'s  will  go? 

Binnjan.  Sir,  said  I,  Wickliffe  saith  that  he 
which  leaveth  off  preaching  and  hearing  of  the 
word  of  Ctod  for  fear  of  excommunication  of 
men,  he  is  already  excommunicated  of  God, 
and  shall  in  the  day  of  judgment  be  counted  a 
traitor  to  Christ. 

Cobb.  Ay,  saith  he,  they  that  do  not  hear 
dhall  be  so  counted  indeed;  do  you  therefore 
hear 

Bvnyan.  But,  sir,  said  I,  he  saith,  He  that 
shall  leave  off  either  preaching  or  hearing,  &c. ; 
that  is,  if  he  hath  received  a  gift  for  edifica- 
tion, it  is  his  sin  if  he  doth  not  lay  it  out  in  a 
way  of  exhortation  and  counsel,  according  to 
the  proportion  of  his  gift,  as  well  as  to  spend 
his  time  altogether  in  hearing  others  preach. 

Cobb.  But,  said  he,  how  shall  we  know  that 
you  have  received  a  gift? 

Bunyan.  Said  I,  Let  any  man  hear  and 
search,  and  prove  the  doctrine  by  the  Bible. 

Cobb.  But  will  you  be  willing,  said  he,  that 
two  indifferent  persons  shall  determine  the 
case,  and  will  you  stand  by  their  judgment? 

Bmyat).  I  said,  Are  they  infallible? 

Cobb.  He  said,  Xo. 

Bunyan.  Then  said  I,  It  is  possible  my  judg- 
ment may  be  as  good  as  theirs,  but  yet  I  will 
pass  by  either,  and  in  this  matter  be  judged  by 
the  Scriptures :  I  am  sure  that  is  infallible  and 
cannot  err. 

Cobb.  But,  said  he,  who  shall  be  judge  be- 
tween you,  for  you  take  the  Scriptures  one  way 
and  they  another? 

Bunyan.  I  said,  The  Scriptures  should,  and 
that  by  comparing  one  Scripture  with  another; 
for  that  will  open  itself  if  it  be  rightly  com- 
pared. As,  for  instance,  if  under  the  different 
apprehensions  of  the  word  mediator,  you  would 
know  the  truth  of  it,  the  Scriptures  open  it, 
and  tell  us  that  he  that  is  a  mediator  must 
take  up  the  business  between  two,  and  a  me- 
diator is  not  a  mediator  of  one,  "  but  God  is 
one,  and  there  is  one  Mediator  between  God 
and  man,  even  the  man  Jesus  Christ."  So 
likewise  the  Scripture  calleth  Christ  a  com- 
plete, or  perfect,  or  able  high  priest.  That  is 
opened  in  that  he  is  called  man  and  also  God. 
His  blood  also  is  discovered  to  be  effectually 
efficacious  by  the  same  things.  So  the  Scrip- 
ture, as  touching  the  matter  of  meeting  toge- 
ther, &c.,  doth  likewise  sufficiently  open  itself 
and  discover  its  meaning. 

Cobb.  But  are  you  willing,  said  he,  to  stand 
to  the  judgment  of  the  Church? 


Bunyan.  Yes,  sir,  said  I,  to  the  approbation 
of  the  Church  of  God,  (the  Church's  judgment 
is  best  expressed  in  Scripture.)  We  had  much 
other  discourse,  which  I  cannot  well  remem- 
ber, about  the  laws  of  the  nation  and  submis- 
sion to  governments ;  to  which  I  did  tell  him 
that  I  did  look  upon  myself  as  bound  in  con- 
science to  walk  according  to  all  righteous  laws, 
and  that  whether  there  was  a  king  or  no ;  and 
if  I  did  anything  that  was  contrary,  I  did  hold 
it  my  duty  to  bear  patiently  the  penalty  of  the 
law  that  was  provided  against  such  offenders, 
with  many  more  words  to  the  like  effect ;  and 
said,  moreover,  that  to  cut  off  all  occasions  of 
suspicion  from  any,  as  touching  the  harmless- 
ness  of  my  doctrine  in  private,  I  would  willingly 
take  the  pains  to  give  any  one  the  notes  of  all 
my  sermons,  for  I  do  sincerely  desire  to  live 
quietly  in  my  country  aud  to  submit  to  the 
present  authority. 

Cobb.  Well,  neighbour  Bunyan,  said  he,  but 
indeed  I  would  wish  you  seriously  to  consider 
of  these  things  between  this  and  the  quarter 
sessions  and  to  submit  yourself.  You  may  do 
much  good  if  you  continue  still  in  the  land ; 
but,  alas!  what  benefit  will  it  be  to  your 
friends,  or  what  good  can  it  do  to  them,  if  you 
should  be  sent  away  beyond  the  seas  into 
Spain,  or  Constantinople,  or  some  other  re- 
mote part  of  the  world  ?    Pray  be  ruled. 

Jailer.  Indeed,  sir,  I  hope  he  will  be  ruled. 

Bunyan.  I  shall  desire,  said  I,  in  all  godli- 
ness and  honesty  to  behave  myself  in  the  na- 
tion whilst  I  am  in  it.  And  if  I  must  be  so 
dealt  withal  as  you  say,  I  hope  God  will  help 
me  to  bear  what  they  shall  lay  upon  me.  I 
know  no  evil  that  I  have  done  in  this  matter 
to  be  so  used.  I  speak  as  in  the  presence  of 
God. 

Cobb.  You  know,  saith  he,  that  the  Scrip- 
ture saith,  "  The  powers  that  are  are  ordained 
of  God?" 

Bunyan.  1  said  yes,  and  that  I  was  to  sub- 
mit to  the  king  as  supreme,  also  to  the  gov- 
ernors as  to  them  that  are  sent  by  him. 

Cobb.  Well,  then,  said  he,  the  king  com- 
mands you  that  you  should  not  have  any  pri- 
vate meetings,  because  it  is  against  his  law; 
and  he  is  ordained  of  God,  therefore  you  should 
not  have  any. 

Bunyan.  I  told  him  that  Paul  did  own  the 
powers  that  were  in  his  day  as  to  be  of  God, 
and  yet  he  was  often  in  prison  under  them  foi 
all  that.  And  also,  though  Jesus  Christ  tola 
Pilate  that  he  had  no  power  against  him  but 
of  God,  yet  he  died  under  the  same  l^ilate 


(-. 


'> 


nfPRISOXMEyT  OF  JOUS  BUNYA.W 


G87 


and  yet,  »&\d  I,  I  hope  you  will  not  nay  that 
cither  Paul  or  Chri!»t  wjw  such  an  diil  deny 
niaj?i.slrucy,  and  so  stinui-d  agaiiixt  (lutl  in 
Blighting  the  ortlinaucc.  Sir,  tuiid  I,  the  Uw 
hath  provided  two  way*  of  obeying :  the  oiio 
to  do  that  which  I  in  my  consdenco  do  be- 
lieve that  I  am  bound  to  do  actively ;  and 
where  I  cannot  obey  actively,  there  I  am  will- 
ing to  Ho  down  and  to  i<utl(-r  wliat  tliey  ^hall 
dc  unto  cue.  At  thi.i  he  »at  Htill  and  xaid 
nc  more ;  which  when  bo  ha<l  done,  I  did 
thank  him  for  bin  civil  aad  meek  diitcounting 


to  Judge  H:»K^,  who  very  miMly  rc<'i-ivc«(  it  at 
her  baud,  '  I 

n>e  tbf  I..  .  , 

(«aid,  be  could  do  none.    TBe  next  day 
Iwt   tbt'v  should,   thnmgb    the   ntultili...'    -.i 
bu«inw«ii,  forjift  me,  wo  did  thniw  another  |»e- 
tition  into  the  eoacli  to  Judjce  Twi-  ■ 
wlit-n  he  bad  m-vu  it,  i«napt  Iht  up  v 

t"M  lier  th.it   I   «:.-.  A  .1 

oiiM  not   br  relc.tM'd   Ui. 
to  preach  no  miir<>,  Ac. 

Well,  after  thin  abe  yd  ..^ , 


with   mo;    aod  so  we  parted.     Oh   that   we      other  to  JuiIlci    IIaK>«  an  lie  nut  <>i 


might  meet  in  heaven  I*  Farewell.  .T.  II 


If 


:iu'j  ;  the  which  I  took 


ire,  but 
II,  and 
iH  they 
(•V  uot- 


llr,    -y 

t!. 

aiux  u/  //if    ' 

from  her  our 

After  that  I  had  received  thia  sentence  of 
banishing  or  hanging  from  them,  and  after  the 
former  udinoiiition  touching  the  determination 
of  juHtice*  if  1  did  not  recant,  just  when  the 
time  drew  ni^h  in  whicit  I  should  have  ab- 
jureil  or  have  done  worse,  (ilh  Mr.  Cobb  tnM 
me,)  came  the  time  in  which  the  king  was  to 
be  crowned.  Now  at  the  coronation  of  a  king 
there  ia  usually  a  rvleasement  of  <liver»  pria- 
omrs  by  virtue  of  his  coronation:  in  which 
pri\  •  I  should  1' 

tha;  rv  me  for  a 

theretbrc,  unle»«s  I  suctl  out  ;i 
called  it,)  I  could  have  no  bti 
withstanding;  yet  forasmuch  an  the er>runatioD 
proclamation  did  give  liberty  from  the  day  the 
king  wa.s  crownnl  to  that  day  twclvemooth  to 
sue   them  out,  theroforr,  tli-  ■    would 

not  W-t  me  out  of  prison  lu  ;  .\  thou- 

Kands,  yet  they  could  not  meddle  with  me  tv^ 
touching  the  execution  of  their  pcnlence,  bo- 
cause  of  the  liberty  oifered  for  the  suing  out 
of  pardons.  WhereujHjn  I  continued  in  prison 
till  the  next  aMizes,  which  areaille<l  mi<lHitm- 
nier  assizes,  I ••  :  li>r»I. 

Now  at  tlu.  lUl  not 

leave  any  powtible  miuiis  unatt<-tiipted  tiiat 
might  bo  lawful,  I  did,  by  my  wiXe,  present  a 
petition  to  tlic  judges  three  times  that  I  might 
be  heard,  and  that  they  would  impartially  take 
my  case  into  consideration. 

The  first  time  iny  wiT'  presentol  it 


who,  as  it  sciin. 
diencc;  only  J 
fcti-|it  up  and  said   th.it    1 
court,  and  that  I  was  a  >< 

words  to  that   purpose,  whereat  he  wnivrti  it 
and  did  not  meddle  therewith.     Hut  y.  i   ■■  v 
wife,  being  encouraged  by  the  high  slier 
renture  once  more  into  their  j  -^  .l^  i.i. 

|>oor  widow  did  to  the  unjii  •  ro  try 

what  she  could  do  with  them  lur  ii»>  liUrty 
before  they  went  forth  of  the  town.  The 
place  where  she  went  to  them  was  to  the  Swan 
<  liamlier,  where  the  two  judge*  and  many  jus- 
tices and  gentrj*  of  the  country  were  in  com- 
pany together.  She  then,  coming  int')  the 
chaml>er,  with  a  bashful  face  und  a  trenibliiig 
heart  began  her  crr:i' 

Woman.  My  lord, 
Hales,)  1    make   bold   to  come  once   Mfrain    to 
your  lonlship  to  kniw  wli.il  iii.i\  !.•    .i.nr  tw 
my  husband. 

Jifl'je  H>ilr».  1..  Miioiii  II.  -a:'!,  ••'iiiuiii.  i 
tohl  thiH)  l>efore  I  et>uld  do  tlu-e  no  good.  liv> 
eaii- •  they  have   taken  that   i  i 

wliieh  thy  h'l-lvi'vl  spoke  at  •  ! 

iinirm  lh<  thing  done  to  undo  that, 

I  can  do  !  ^     d. 

Wnman.  My  lord,  said  she,  he  is  kept  un- 
lawfully in  prison :  they  clapped  him  up  Ix^ 
fore  there  was  any  proclamation  against  the 
i-faW;  I. 

'    be  w.i« 

ur  no  ;  in  > 

One  of  I  .  i  * 
that  stood  by,  whom  she  knew  not^  aaid,  My 
lonl,  he  was  lawfully  convicted. 

WittiMH.  It  is  faUe,  said  she ;  for  when  they 

saiil  to  him,  I>  ■  f 

\\>-  «aid  onlv  %\\  ■', 


*  Hsppjr  woald  it  Im  for  <  nr:<Miii<  m  Krnprml.  »■    I 
\  ht  tlt«   inUrvft  of  religion   alto,   if  orrrm  <ni«l«   «> 

ihaia  «« 
•or;  for   , 

111  ".\r  kiiijd'itu  m!   {I'Tt  •!  >irc  Itirrr  m  \\\    ix-  no  p*rt/    1    AC  1  'iTing  I'jTiB  ; 


688 


BUNYAN'S  COMPLETE    WORKS. 


meeting^^,  both  where  there  was  preaching  the 
word  a'iid  prayer,  and  that  they  had  God's 
presence  among  them. 

Judge  Tuncdon.  Wliereat  Judge  Twisdon  an- 
swered very  angrily,  saying,  What!  you  think 
we  can  do  what  we  list;  your  husband  is  a 
breaker  of  the  peace  and  is  convicted  by  the 
law,  &c.  Whereupon  Judge  Hales  called  for 
th«  itatute-book. 

Woman.  But,  said  she,  my  lord,  he  was  not 
lawfully  convicted. 

Cheiiier.  Then  Justice  Chester  said,  My  lord, 
he  was  lawfully  convicted. 

Woman.  It  is  false,  said  she ;  it  was  but  a 
word  of  discourse  that  they  took  for  a  convic- 
tion, (as  you  hoard  before.) 

Chixler.  But  it  is  recorded,  woman,  it  is  re- 
corded, says  Justice  Chester.  As  if  it  must  be 
of  necessity  true  because  it  was  recorded! 
With  which  words  he  often  endeavoured  to 
stop  her  mouth,  having  no  other  argument 
to  convince  her  but.  It  is  recorded,  it  is  re- 
corded. 

Woman.  My  lord,  said  she,  I  was  awhile  since 
in  London,  to  see  if  I  could  get  my  husband's 
liberty,  and  there  I  spoke  with  my  Lord  Bark- 
wood,  one  of  the  House  of  Lords,  to  whom  I 
delivered  a  petition,  who  took  it  of  me  and 
presented  it  to  some  of  the  rest  of  the  House 
of  Lords,  for  my  husband's  releasement ;  who, 
when  they  had  seen  it,  they  said  that  they  could 
not  release  him,  but  had  committed  his  release- 
ment to  the  judges  at  the  next  assizes.  This 
he  told  me;  and  now  I  come  to  you  to  see 
if  any  thing  may  be  done  in  this  business,  and 
you  give  neither  releasement  nor  relief.  To 
which  they  gave  her  no  answer,  but  made  as  if 
they  heard  her  not. 

Chester.  Only  Justice  Chester  was  often  up 
with  this.  He  is  convicted,  and  it  is  recorded. 

Woman.  If  it  be,  it  is  false,  said  she. 

Cluster.  My  lord,  said  Justice  Chester,  he  is 
a  pestilent  fellow ;  there  is  not  such  a  fellow 
in  the  country  again. 

Twi-Mlnn.  What!  will  your  husband  leave 
preaching?  If  he  will  do  so,  then  send  for 
him. 

Woman.  My  lord,  said  she,  he  dares  not 
leave  preaching  as  long  as  he  can  speak. 

Tivmhn.  See  here,  what  should  we  talk  any 
more  about  such  a  fellow?  Must  he  do  what 
he  lists  ?    He  is  a  breaker  of  the  peace. 

Woman.  She  told  him  again  that  he  desired 
to  live  peaceably  and  to  follow  his  calling,  that 
his  family  might  be  maintained;  and  more- 
over said,  My  lord,  I  have  four  small  children 


that  cannot  help  themselves,  of  which  one  is 
blind,  and  have  nothing  to  live  upon  but  the 
charity  of  good  people. 

Hale?.  Hast  thou  four  children  ?  said  Judge 
Hales ;  thou  art  but  a  young  woman  to  have 
four  children. 

Woman.  My  lord,  said  she,  I  am  but  mother- 
in-law  to  them,  having  not  been  married  tc 
him  yet  full  two  years.  Indeed  I  was  with 
child  when  my  husband  was  first  apprehended, 
but  being  young  and  unaccustomed  to  such 
things,  said  she,  I,  being  dismayed  at  the  news, 
fell  into  labour,  and  so  continued  for  eight 
days,  and  then  was  delivered,  but  my  child 
died. 

Hales.  Whereat  he,  looking  very  soberly  on 
the  matter,  said,  Alas,  poor  w^oman  ! 

Twisdon.  But.  Judge  Twisdon  told  her  that 
she  made  poverty  her  cloak ;  and  said,  more- 
over, that  he  understood  I  wa^  maintained  bet- 
ter by  running  up  and  down  a-preaching  than 
by  following  my  calling. 

Hales.  What  is  his  calling?  said  Judge 
Hales. 

Answer.  Then  some  of  the  company  that 
stood  by  said,  A  tinker,  my  lord. 

Woman.  Yes,  said  she,  and  because  he  is  a 
tinker  and  a  poor  man,  therefore  he  is  despised 
and  cannot  have  justice. 

Hales.  Then  Judge  Hales  answered,  very 
mildly,  saying,  I  tell  thee,  woman,  seeing  it  is 
so  that  they  have  taken  what  thy  husband 
spake  for  a  conviction,  thou  must  either  apply 
thyself  to  the  king,  or  sue  out  his  pardon,  or 
get  a  writ  of  error. 

Chester.  But  when  Justice  Chester  heard 
him  give  her  this  counsel,  and  especially 
(as  she  suj^posed)  because  he  spoke  of  a  writ 
of  error,  he  chafed  and  seemed  to  be  very  much 
offended,  saying.  My  lord,  he  will  preach  and 
do  what  he  lists. 

Woman.  He  jireacheth  nothing  but  the  word 
of  God,  said  she. 

Twisdon.  He  preach  the  word  of  God!  said 
Twisdon,  (and  withal  she  thought  he  would 
have  struck  her;)  he  runneth  up  and  down, 
and  doeth  Ivirm; 

Woman.  No,  my  lord,  said  she,  it  is  not  so  •, 
God  hath  owned  him,  and  done  much  good  by 
him. 

Tivisdon.  God !  said  he :  his  doctrine  is  the 
doctrine  of  the  devil. 

Woman.  My  lord,  said  she,  when  the  right- 
eous Judge  shall  aj)pear  it  will  be  known 
that  his  doctrine  is  not  the  doctrine  of  the 
devil. 


nrpRisoNMEyr  of  joiix  nuyvAx. 


689 


TSrUdon.  My  lord,  said  he  to  Judge  Hales, 
do  not  mind  her,  but  send  her  away. 

Hales.  Then  said  Judge  Hales,  I  am  sorr)', 
woman,  tluit  I  can  do  thee  no  go<xl ;  thou  must 
do  one  of  thiwe  three  thing>«  afori'said — nami-ly, 
either  to  apply  thy.solf  to  the  king,  or  sue  out 
his  pardon,  or  gt-t  a  writ  of  error;  but  a  writ 
of  error  will  be  cheapest. 

Woman.  At  which  Chi-ster  agtiin  seemed  to 
be  in  a  chafe,  and  put  oil*  his  hat,  and,  tut  sho 
thought,  scratched  his  head  for  anger;  but 
when  I  saw,  «iid  she,  that  there  wsus  no  pre- 
vailing to  have  my  husband  sent  for,  though  I 
often  desired  tiiem  that  they  would  send  for 
him  that  he  might  speak  for  himself,  telling 
them  that  he  could  give  them  better  satisfac- 
tion than  I  ctmld  in  what  they  demanded  of 
him,  with  several  other  things*,  which  now  I 
forget — only  this  I  remeniber,  that  though  I 
wjis  somewhat  timorous  at  my  hrst  entrance 
into  the  chamber,  yet  before  I  went  out  I  could 
not  but  break  forth  into  tears,  not  so  mucii  be- 
cause they  were  so  hanlhearted  against  me 
and  my  husband,  but  to  think  what  a  sad  ac- 
count such  i>oor  creatures  will  have  to  give  at 
tiie  coming  of  the  Lord,  when  they  shall  there 
answer  for  all  things  whatsoever  they  have 
done  in  tl:<-  IhmIv.  wh,  tin  r  i:  be  good  or  whether 
it  be  ba  : 

Sowlu.i  1  .1.  jMi  .  M  .1..UI  tliem  the  l)ook  of 
statutes  w:us  brought,  but  what  they  said  of  it  I 
know  nothing  at  all,  neither  did  I  hear  any 
more  from  them. 

Somt  (hrriaoe*  of  the  Adrrrmriea  of  Go<r$  Trxith 
icifh  me  at  the  next  Awzen,  ichieh  was  on  the 
Nineteenth  of  the  Firtt  Month,  1G4J2. 
I  SHALL  pass  by  what  befell  between  these 
two  assizes — how  I  had,  by  my  ].\\\< 
liberty  gninted  me  more  than  at  the  ;. 
how  I   followed   my  wontinl  course  of  preach- 
ing, taking  all  occa-sions  that  were  put  into 
my  hand  to  visit  the  people  of  God,  exhorting 
them   to  Im?  steadfast  in   the  faith   ' ''    ' 
Christ,  and  to  take  hce<l  that  they  ton 
the  common  pniyer,  fee,  but  to  mind  ' 
of  (io«l,  which  pivoth  <lirection  to  ( 
in  every  |>oint,  l>oing  able  to  make  the  man  of 
(lod   perfect  in   all   things   through    faith  in 
Jesiu  Christ,  and  tlioroughly  to  furnish  him 
up  to  all  good  works.     Also  how  I  having,  I 
say,   somewhat   more   lilH>rty,   did   go  to  b4-o 
Ch' 
inL- 

my  jailer  out  ot  im  piaco,  threat<nin;f  to  m- 
ili.t    liiin    .ninl    fo   do   wli-it    flu-v    run!  1    :i_'.iiii«t 


him.  They  charged  me  also  that  I  went 
thither  to  plot  and  raise  division  and  make 
insurrection,  which  ivA  knows  wils  a  slamler  ; 
whereuiKJu  my  liln-rty  wiw  more  stniiteiu-d 
than  it  was  before,  so  (hat  I  must  not  hnik  out 
of  the  diM)r.  Well,  when  the  next  8c»*ion« 
came,  which  wiu  about  the  10th  of  Uie  Uth 
month,  I  did  expect  to  have  been  very  roundly 
dealt  withal ;  but  they  p{i>w«ed  me  by  and  w<.uld 
not  call  me,  so  that  I  rested  till  the  n>^<^\/>-*, 
which  was  the  19lh  of  the  fir^t  month  : 
ing;  and  when  they  came,  because  1 
desire  to  come  before  the  judge,  I  de«trod  mjr 
jailer  to  put  my  nan»e  into  the  calendar, 
anjong  the  felons,  and  made  friends  to  the 
judge  and  high  sherilT,  who  r  !  thnl  I 

should  l>e  calletl ;  so  that  I  tl.  I  hud 

done  might  have  been  etfectuiil  iwt  iln  obtain, 
ing  of  my  desire;  but  all  was  in  vain ;  for  when 
the  assizes  came,  thoiiglj  my  name  was  in  the 
calendar,  ami  also  though  both  the  jud  '.•  nv.A 
sherifT  had  promised  that  I  should  ap| 
fore  them,  yet  the  justices  and  the  clerk  "i  in.- 
peace  did  so  work  it  alx)Ut  that  I,  notwith- 
standing, was  deferred  and  might  not  ap|Har. 
And  though  I  say  I  do  not  know  of  ull  their 
carriagt^  towanis  me,  yet  this  I  know,  that  the 
clerk  of  the  jH-ace  did  discover  himself  to  bo 
one  of  my  greatest  opponent ;  for,  firat  he  oune 
to  my  jailer,  and  told  him  that  I  must  not  go 
down  before  the  judire.  and  therefore  must  not 
be  put  into  tli  '.  r 

said  that  my  .  ul 

him  put  me  out  again  ;  my  jailer  t  it 

he  could  not,  for  he  had  given  t  _     a 

calendar  with  my  name  in  it,  and  also  the 
sherilT  another.  At  which  he  was  vcrj*  much 
displeasetl,  and  de!iire<l  to  see  that  cah-udur 
•"  vft  in  my  •    •     •    ■       ■  -..^ 

I  it  lii'ii  .  it 

wa-  ir 

an<l  ,  .    .,       r 

had  writ  it,  (which  accusation  I  cannot  tell 
what  it  was,  l)ccaus«  it  was  so  blotted  out,) 
and  he  himxelf  put  in  wortU  to  this  pur|NMc: 
T        ■   ■       ■  ■       ■ 

laniul    i:  liut 

yet  fi>r  nU         .  ,,  i  done, 

unlcM  he  added  thereto,  would  not  do,  he  firrt 
ran  to  the  clerk  of  th--  —-•■--  then  to  the 
justice*,  and  afterward-.  •■  would  not 

it 

111  '  >;t^  rc- 

Uii--  ,  which 


690 


JBUNYAN'S  COMPLETE  WORKS. 


he  said  were  due  to  him ;  and  further  told  him 
that  he  would  complaiu  of  him  at  the  next 
quarter  sessions  for  making  of  false  calendars, 
though  my  jailer  himself,  as  I  afterwards 
learned,  bad  put  in  my  accusation  worse  than 


in  itself  it  was  by  far.  And  thus  was  I  hin- 
dered and  prevented  at  that  time  also  from 
appearing  before  the  judge,  and  left  in  prison 
Farewell. 

JOHN  BUNYAN, 


PRISON  MKDITATIOXS. 

DKDTrvrr.i)  to  tiii:  iikakt  ok  suffhuing  saints  and  iir.ir.N'iso 

SINNEIiS. 


Fkii:m',  i  ^aiiiK-  tiur  ill  tho  Lord, 
And  wish  thou  umy'st  abound 

In  fiiilh,  and  have  a  j^ootl  regard 
To  keep  on  holy  ground. 

Thou  dost  encourage  me  to  hold 
My  liead  above  the  flood ; 

Tljy  counsel  better  is  than  gold : 
In  need  thereof  I  stood. 

GiKxl  counsel's  good  at  any  time ; 

The  wise  will  it  receive, 
Tho'  fooU  count  ho  commits  a  crimo 

Who  doth  good  counsel  give. 

I  take  it  kindly  at  thy  hand 
Thou  didst  unto  me  write  ; 

My  feet  upon  Mount  Zion  stand, 
In  that  take  thou  delight. 

I  am  indeed  in  prison  now 

In  body,  but  my  mind 
Is  free  to  study  Christ,  and  how 

Unto  mo  ho  is  kind. 

For  tho'  men  k<>ep  njy  outward  man 
Within  their  l<K-k.H  and  ban*. 

Yet  by  the  fiiitii  of  Christ  I  can 
Mount  higher  than  the  starn. 

Their  fetters  cannot  spiritii  tame, 
Nor  tie  up  GihI  fr<yn  me ; 

My  faith  and  hope  tliey  cannnt  lam.- 
Above  them  I  shall  be. 

I  here  am  very  much  refreshed 
To  think,  when  I  was  out 

I  preached  life  and  |>eaco  and  rest 
To  sinncra  round  about. 

My  busincsM  then  was  souls  i<>  -ito 
Hy  preachiner  cnicc  and  faith, 

Of  which  th-  iiiw  I  have, 

Aiid  have  i.  .  death. 


They  were  no  fable«  thot  I  taught, 

Dovis'd  by  cunning  men, 
But  Gcxl's  own  word,  l»y  which  were  caugbl 

fc5omc  sinnem  now  and  then. 

Whoso  souls  by  it  were  made  to  sco 

Tlie  evil  of  their  sin  ; 
And  need  of  Christ  to  make  them  frco 

From  death,  which  they  were  in. 

And  now  those  very  hearts  that  then 

Were  foes  unto  tho  Lord, 
Embrace  his  Christ  and  truth,  like  men 

Conquer'd  by  his  word. 

I  hear  them  sigh,  and  groan,  and  cry 

For  grace  to  God  above ; 
They  loathe  their  sin,  and  to  it  die; 

'Tis  holiness  they  love.  • 

This  was  the  work  I  was  about 

When  hands  on  mo  were  laid ; 
'Twos  this  from  which  they  pluck'd  mo  out| 

And  vilely  to  mo  siiid : 


You  ■ 

'I'      : 

You  pre.i 
You  ar- 


not  home, 


But  having  peace  within  my  soul, 
And  trijth  on  every  side, 

I  couM  with  comfort  them  control, 
And  at  their  charge  deride. 

Wherefore  to  prison  they  me  sent. 
Where  to  Uiis  day  I  lie; 

And  can  with  very  much  content 
For  my  prufowion  die. 

The  pris«>n  very  sweet  to  mo 
I  lath  been  since  I  came  here, 

An.!  •  .     .      . 

I: 


692 

Here  dwells  good  conscience,  also  peace  ; 

Here  be  my  garments  white ; 
Here,  though  in  bonds,  I  have  release 

From  guilt,  which  else  would  bite. 

When  they  do  talk  of  banishment, 
Of  deatii,  or  such  like  things. 

Then  to  me  God  send  h.eart's  content, 
That  like  a  fountain  springs. 

Alas!  they  little  think  what  peace 

They  help  me  to,  for  by 
Their  rage  my  comforts  do  increase; 

Bless  God,  therefore,  do  I. 

If  they  do  give  me  gall  to  drink, 
Then  God  doth  sweet'ning  cast — 

So  much  thereto  that  they  can't  think 
How  bravely  it  doth  taste. 

For  as  the  devil  sets  before 

Me  heaviness  and  grief. 
So  God  sets  Christ  and  grace  much  more, 

Whereby  I  take  relief. 

Though  they  say  then  that  we  are  fools 

Because  we  here  do  lie, 
I  answer.  Jails  are  Christ  his  schools, 

In  them  we  learn  to  die. 

'Tis  not  the  baseness  of  this  state 
Doth  hide  us  from  God's  face ; 

He  frequently,  both  soon  and  late, 
Doth  visit  us  with  grace. 

Here  come  the  angels,  here  come  saints. 
Here  comes  the  Spirit  of  God, 

To  comfort  us  in  our  restraints 
Under  the  wicked's  rod. 

God  sometimes  visits  prisoners  more 

Than  lordly  palaces ; 
He  often  knocketh  at  the  door 

When  he  their  houses  miss. 

The  truth  and  life  of  heav'nly  things 

Lift  up  our  hearts  on  high, 
And  carry  us  on  eagles'  wings 

Beyond  carnality. 

It  takes  away  those  clogs  that  hold 

The  hearts  of  other  men. 
And  makes  us  lively,  strong  and  bold 

Thus  to  oppose  their  sin. 

By  which  means  God  doth  frustrate 
That  which  our  foes  expect — 

Namely,  our  turning  th'  apostate, 
Like  those  of  Judas'  sect. 


BUNYAN'S  COMPLETE  WORKS. 


Here  comes  to  our  remembrance 

The  troubles  good  men  had 
Of  old,  and  for  our  furtherance 

Their  joys  when  they  were  sad. 

To  them  that  here  for  evil  lie 

The  place  is  comfortless, 
But  not  to  me,  because  that  I 

Lie  here  for  righteousness. 

The  truth  and  I  were  both  here  cast 

Together,  and  we  do 
Lie  arm  in  arm,  and  so  hold  fast 

Each  other ;  this  is  true. 

This  jail  to  us  is  as  a  hill, 
From  whence  we  plainly  see 

Beyond  this  world,  and  take  our  fill 
Of  things  that  lasting  be. 

From  hence  we  see  the  emptiness 

Of  all  the  world  contains ; 
And  here  we  feel  the  blessedness 

That  for  us  yet  remains. 

Here  we  can  see  how  all  men  play 

Their  parts,  as  on  a  stage — 
How  good  men  suffer  for  God's  way, 

And  bad  men  at  them  rage. 

Here  we  can  see  "who  holds  that  ground 
Which  they  in  Scripture  find : 

Here  we  see  also  who  turns  round 
Like  weathercocks  with  wind. 

We  can  also  from  hence  behold 
How  seeming  friends  appear 

But  hypocrites,  as  we  are  told 
In  Scripture  everywhere. 

When  we  did  walk  at  liberty 

We  were  deceiv'd  by  them, 
Who  we  from  hence  do  clearly  see 

Are  vile,  deceitful  men. 

These  politicians  that  profess 

For  base  and  worldly  ends. 
Do  not  appear  to  us  at  best 

But  Machiavellian  friends. 

Though  men  do  say  we  do  disgrace 

Ourselves  by  lying  here 
Among  the  rogues,  yet  Christ  our  face 

From  all  such  filth  will  clear. 

We  know  there's  neither  flout  nor  frown 

That  we  now  for  him  bear, 
But  will  add  to  our  heavenly  crown 

When  he  comes  in  the  air — 


PRISOy  MEDITATIOyS. 


693 


Wheu  he  our  righteou.sne^s  forth  bringii 

Bright  shilling  a^  the  day, 
And  wipeth  oil"  tliorte  slaud'roiu  thinga 

That  scoruera  on  us  lay. 

We  sell  our  earthly  happlnesa 
For  heavenly  house  and  homo ; 

We  leave  thU  world  becauso  'tis  leas 
And  worse  than  that  to  come. 

We  change  our  drossy  dust  for  gold, 

From  death  to  life  wo  lly  ; 
Wo  let  go  shadows,  and  tuku  hold 

Of  immortality. 

We  trade  for  that  which  lasting  is, 

And  nothing  for  it  give 
Rut  that  which  is  already  His 

IJy  whom  we  breathe  and  live. 

That  liberty  we  lose  for  him 

Sickness  might  take  away ; 
Our  goods  might  also  for  our  sin 

By  fire  or  thieves  decay. 

Again  we  sec  what  glory  'tis 

Freely  to  bear  our  cross 
For  Him  who  for  us  look  up  his 

When  he  our  servant  was. 

I  am  moAt  free  that  men  should  sec 
A  hole  cut  through  my  ear; 

If  others  will  ascertain  me. 
They'll  hang  a  jewel  there. 

Just  thus  it  is:  we  sulTer  hero 

For  Him  a  little  pain. 
Who  when  he  doth  again  api>car 

Will  with  him  let  us  reign. 

If  all  must  cither  die  for  sin 

A  death  tluit's  naturil. 
Or  else  for  Christ,  'tis  best  witli  him 

Who  for  the  last  doth  fall. 

Who  now  dare  say  we  throw  away 

Our  goods  or  liberty, 
When  (.tod's  nuxst  ho4y  word  doth  say 

We  gain  thus  much  thereby? 

Hark  yet  again,  y<   .  '  mico, 

And  hear  what  1 
In  your  own  dinlect,  and  tiien 

I'll  you  no  longer  stay. 

You  tftlk  aomctimcs  of  valour  much, 
And  count  such  bravely  mann'd 

That  will  not  stick  to  have  a  touch 
With  any  in  the  land. 


If  these  be  worth  commending,  then. 
That  vainly  show  their  might, 

How  dare  you  blame  those  holy  men 
That  in  God's  ({uarrel  light? 

Though  you  dare  crack  a  coward's  crown. 

Or  quarrel  for  a  pin, 
You  dare  not  on  the  wicked  frown, 

Nor  speak  again'st  their  sin. 

For  all  your  spirits  are  so  stout 

For  matters  that  are  vain, 
Yet  sin  be»ets  you  rouml  about; 

You  are  in  Satan's  chain. 

You  dare  not  for  tlio  truth  engage, 

You  <|uakv  at  'prinonment; 
You  dare  not  make  the  tree  your  stage 

For  Christ,  that  King  )>oteut. 

Know,  then,  true  valour  there  doth  dwell 

Where  men  engage  for  Oo<l 
Against  the  Pevil,  drath  and  hell, 

And  bear  the  wiekitl's  rod. 

These  be  the  men  that  God  doth  count 

Of  hi^h  and  noble  min<l ; 
These  bo  the  men  tli;it  do  surmount 

What  you  in  nature  tind. 

First,  they  do  conqm-r  their  own  heart*, 

All  worldly  fears,  and  then 
Also  the  devil's  fierj*  darts, 

And  persecuting  men. 

They  conquer  when  *'         '        '     '".", 

They  kill  whon  t; 
They  ovor  utuo;  ut  ull, 

And  got  .y. 

The  worldling  undorstanrls  not  this, 

Tis  dear  out  of  hi'<  xi^-ht ; 
Therefore  ho  counts  thit  world  his  blisa. 

And  doth  our  glory  slight. 

The  lubber  knows  not  how  to  spring 
The  nimble  footm"    "     "     •  ; 

Neither  i-an  owls  or  •>ing 

When  they  arc  in  the  cu^^e. 

hard 


The 

Bm 

Th.u 

>UI 

Fu:  : 

...ilS. 

Conaidcr,  min   wIki 

t    I  1..1V, 

•.iM. 

And  jii 

Whr-: 

w 

694 


BUNYAN'S  COMPLETE  WORKS. 


Will  those  who  have  us  hither  cast? 

Or  they  who  do  us  scoru  ? 
Or  those  wlio  do  our  houses  waste? 

Or  us  who  this  have  borne? 

And  let  us  count  those  things  the  best 
That  be.--t  will  prove  at  last; 

And  count  such  men  the  only  blest 
That  do  such  things  hold  fast. 


And  what  the'  they  us  dear  do  cost, 

Yet  let  us  buy  them  so ; 
We  shall  not  count  our  labour  lost 

When  we  see  others'  woe. 

And  let  saints  be  no  longer  blam'd 

By  carnal  policy, 
But  let  the  wicked  be  asham'd 

Of  their  malignity. 


in:i'iu)r>ATi()x  asskkti-D; 

on, 

THE  DOCTUiyE  OF  ETKUNAL  KlJlfTION  AND  KKrilOllATlON 

PROMISCUOUSLY    IIANDLEl):    IN    KLEVEX   CIIAITEIW. 

WHKUKIX  THE  MOST  MATERIAL  OBJECTIONS  MADE  BY  TUB  OPPOSEUX  OP  TIII8  DOCTRINI 
AUK  FILLY  ANSWKUKD,  SEVERAL  DOUBTS  REMOVED,  AND  81NDRY  CASES  OF  CON- 
SCIENCE  RESOLVED. 

Whkt  then?    I«racl  hath  not  obtained  thnt  which  ho  (cckclh  for;  but  the  election  hath  obtained  it,  and  Um 

rest  were  blinded. — Ron.  xi.  7. 


CIIAPTKIl    I. 

That  llure  w  a  licprobalion. 

Tv  my  di'»onun*e  upon  tliis  subject  I  A\n\\ 
uly  as  murh  brevity  a.s  clearnass  and  edifica- 
tion will  allow  me;  not  addiiii?  wonl.s  to  make 
the  volume  swell,  but  contracting  my.self  with- 
in the  boundx  of  a  few  lines,  for  the  profit  and 
convenience  of  thone  that  shall  take  the  pains 
to  read  my  labours.  And  though  I  might 
abundantly  '    "  -  for  the  evin- 

cinirandvii  ion,  yet  I  .nhall 

c<>nt>nt  mywlt  witli  .tome  lew  .Scripture  dem- 
on-^trations;  the  first  of  which  I  shall  gather 
out  of  the  ninth  of  the  Romans,  from  that  dis- 
course of  the  apostle's  touching  the  children 
of  the  fleith  and  the  children  of  the  promise. 

1.  A-  find 

the  a;  . 'an- 

ing  of  the  Jews  at  the  con!«i«liTation  ol"  their 
miserable  state.  "  I  say  the  truth  in  Christ," 
■aitb  he,  "ami  lie  not,  my  conscience  al-so 
bearing  mo  witness  in  the  Holy  fth«*t,  that  I 
have  great  heavines-s  and  continual  sorrow  in 
my   heart;  fi>r   I  could  wi!*h  i  ' 

from  Christ  for  my  brethren,  n 
cording  to  the  flesh."    Poor  h<  ;  lie.  i 

th'-y  will  |K>rish  ;  they  arc  a  mi-  .      !  and 

l>elplom  people;  their  cyeA  arc  darkened  that 
they  may  not  sec,  and  their  back  i*  l)owet| 
down  alway.   Koni.   xi.  10.     Wherefore.*  liav.- 
they  not  tir 
that  in  g"- 


itcs,  to  whom  pertaineth  the  adoption,  and  the 
glory,  and  the  covenants,  and  the  giving  of  the 
law,  and  the  service  of  CmmI,  and  the  promim.<n; 
who«e  are  the  fathers,  and  of  whom,  as  con- 
cerning the  fli-sh,  C'liri-^t  came,  who  is  over  all, 
(h)d  ble-.si'<l  for  ever,  .Vnuii.  What  then 
should  be  the  rcas<jn?  Why,  saith  be, 
"  though  they  be  the  children  of  Abraham  ao> 
conling  to  the  flesh,  yet  they  arc  the  children 
of  Abraham  but  accordini;  to  the  fle^tli ;  for 
they  arc  not  all  T 
are  of  Israel ;  nei; 

of  Abraham  are  liiey  cliiidren;  but  in  Isaac 
shall  thy  seed  be  calle«l."  That  is,  they  that 
arc  the  children  of  the  flesh,  they  arc  nut  the 
children  of  God,  but  the  children  of  the  prom- 
ise shall  be  counted  for  the  seed.  Then,  hero 
y-'  i  of 

th  re,) 

they  are  thoMo  tiuit  are  neitiier  counted  fur  the 
seed,  the  children  of  the  promise,  nor  the  chil- 
dren of  God,  but  are  rejecteil  and  of  the  repro- 
bation. This  therefore  shall  at  this  time  serre 
for  the  first  .**cripture  demonstration. 

••  -  .loT- 

:\»: 
"  1  iie  election  hath  obtained  it.  and  the  rnit 
were  blinded."  Rom.  xi.  7.  The**  wunU  are 
she«Iding  wordu,  they  aevcr  between  men  and 

men  ;  the  election,  the  r    ■    •■       ■ •>     I.^fl; 

the  cmbmce<l.  the  rel'i;  are 

.■CC 


696 


because  set  one  in  opposition  to  the  other,  and 
if  not  elect,  what  then  but  reprobate? 

3.  A  third  Scripture  is  that  in  the  Acts  of 
the  Apostles ;  "  And  as  many  as  were  ordained 
to  eternal  life  believed."  And  as  mamj.  By 
these  words,  as  by  the  former,  you  may  see 
liow  the  Holy  Ghost  distinguisheth  or  divideth 
between  men  and  men,  the  sons  and  the  sons 
of  Adam.  "As  many  as  were  ordained  to 
ettrnal  life  believed."  If  by  many  here  we 
are  to  understand  every  individual,  then  not 
only  the  whole  world  must  at  last  believe  the 
Gospel,  of  which  we  see  the  most  tall  short, 
but  they  must  be  ordained  to  eternal  life, 
which  other  Scriptures  contradict;  for  there  is 
the  rest,  besides  the  elect;  the  stubble  and 
chaff,  as  well  as  wheat ;  many  therefore  must 
here  include  but  some ;  "  for  though  Israel  be 
as  the  sand  of  the  sea,  a  remnant  shall  be 
saved." 

I  might  here  multiply  many  other  texts,  but 
in  the  moutli  of  two  or  three  witnesses  shall 
every  word  be  established.  Let  these  there- 
fore for  this  suffice  to  prove  that  there  is  a 
reprobation.  For  this  I  say,  though  the  chil- 
dren of  the  flesh,  the  rest  besides  the  election, 
and  the  like,  were  not  mentioned  in  the  word, 
yet  seeing  there  is  such  a  thing  as  the  children 
of  the  promise,  the  seed,  the  children  of  God, 
and  the  like,  and  that  too  under  several  other 
phrases,  as  predestinated,  foreknown,  chosen 
in  Christ,  and  written  in  the  book  of  life,  and 
appointed  unto  life,  with  many  others — I  say, 
seeing  these  things  are  thus  apparent,  it  is 
without  doubt  that  there  is  such  a  thing  as  a 
reprobation  also. 

Nay,  further,  from  the  very  word  election  it 
followeth  unavoidably ;  for  whether  you  take 
it  as  relating  to  this,  of  distinguishing  between 
persons  as  touching  the  world  to  come,  or  with 
reference  to  God's  acts  of  choosing  this  or  that 
man  to  this  or  that  office,  work,  or  employ- 
ment in  this  world,  it  still  signifieth  such  a 
choosing  as  that  but  some  are  therein  con- 
cerned, and  that  therefore  some  are  thence  ex- 
cluded. Are  all  the  elect,  the  seed,  the  saved, 
the  vessels  of  mercy,  the  chosen  and  peculiar  ? 
Are  not  some  (yea  the  most)  the  children  of 
the  flesh,  the  rest,  the  lost,  the  vessels  of 
wrath,  of- dishonour,  and  the  children  of  per- 
dition?* 

*  Those  who  hold  the  doctrines  of  free  grace  will  ac- 
knowledge that  all  salvation  is  of  the  Lord,  whose 
eternal  purpose  is  to  save  a  remnant  of  the  fallen  race 
of  Adam  ;  who  accordingly  in  due  time  are  quickened, 
enlightened,  justified,  sanctified,  and  will  be  eternally 


BUNTAN'S  COMPLETE  WORKS. 

CHAPTER  II. 

What  Reprobation  is. 
Hayixg  thus  showed  you  that  there  is  such 


a  thing  as  a  reprobation,  I  come  now  to  show 
what  it  is,  which,  that  I  may  do  to  your  edifi- 
cation, I  shall  first  show  you  what  this  word 
reprobation  signifieth  in  the  general,  as  it  con- 
cerneth  persons  temporary  and  visibly  repro- 
bate. Secondly,  more  particular,  as  it  con- 
cerneth  persons  that  are  eternally  and  invisibly 
reprobate. 

First  generally,  as  it  concerneth  persona 
temporary  and  visibly  reprobate :  thus,  to  be 
reprobate  is  to  be  disapproved,  void  of  judg- 
ment, and  rejected,  &c.  To  be  disapproved,  that 
is,  when  the  word  condemns  them,  either  a.s 
touching  the  faith  or  the  holiness  of  the  Gospel; 
the  which  they  must  needs  be  that  are  void  of 
spiritual  and  heavenly  judgment  in  the  mys- 
teries of  the  kingdom,  a  manifest  token  they 
are  rejected.  And  hence  it  is  that  they  are 
said  to  be  reprobate  or  void  of  judgment  con- 
cerning the  faith';  reprobate  or  void  of  judg- 
ment touching  every  good  work ;  having  a 
reprobate  mind  to  do  those  things  that  are  not 
convenient  either  as  to  faith  or  manners.  And 
hence  it  is  again  that  they  are  also  said  to  be 
rejected  of  God,  cast  away  and  the  like, 

I  call  this  temporary,  visible  reprobation, 
because  these  appear  and  are  detected  by  the 
word  as  such  that  are  found  under  the  above- 
named  errors,  and  so  adjudged  without  the 
grace  of  God.  Yet  it  is  possible  for  some  of 
these,  (however  for  the  present  disapproved,) 
through  the  blessed  acts  and  dispensations  of 
grace  not  only  to  become  visible  saints,  but 
also  saved  for  ever.  Who  doubts  but  that  he 
who  now  by  examining  himself  concerning 
faith  doth  find  himself,  though  under  profes- 
sion, graceless,  may,  after  that,  he  seeing  his 
woeful  state,  not  only  cry  to  God  for  mercy, 
but  find  grace,  and  obtain  mercy  to  help  in 
time  of  need  ?  Though  it  is  true  that  for  the 
most  part  the  contrary  is  fulfilled  on  them. 

But  to  pass  this,  and  more  particularly  to 
touch  the  eternal,  invisible  reprobation,  which 
I  shall  thus  hold  forth.  It  is  to  be  passed  by 
in  or  left  out  of  God's  election,  yet  so  as  consid- 
ered upright ;  in  which  position  you  have  these 
four  things  considerable : 

First.  The  act  of  God's  election. 

glorified;  while  the  rebel  angels  are  left  to  perish, 
without  the  oflfer  of  a  Saviour,  who  "  verily  (as  th€ 
apostle  exults)  took  not  on  him  the  nature  of  angels 
but  the  seed  of  Abraham." 


REPROBA  TIOX  ASSERTED. 


097 


Secondly.  The  nej;;ative  of  timl  ut-t. 

Thirdly.  Tlie  persons  reachctl  by  thut  lu-g- 
fttive.     And, 

Fourthly.  Their  qualiticutiou  whiii  thus 
reached  by  it. 

For  the  first.  This  act  of  Ciotl  in  electing, 
it  is  a  choosing  or  foreuppointing  t)f  some  in- 
fallibly unto  oternal  lifo,  which  he  aUo  hath 
deterniinetl  shall  be  brought  to  piuw  by  the 
means  that  should  be  made  manifest  ami  eilt- 
i-arious  to  that  very  end. 

Secondly.  Now  the  negative  of  thiM  act  is 
n.  passing  by  or  a  leaving  of  thiwe  not  con- 
cernecl  in  this  act — a  leaving  of  them,  I  say, 
without  the  bounds  and  so  the  living  privi- 
leges of  this  act;  :is  it  fullowctii  by  natural 
con!»equcnco  that  because  a  num  chooseth  but 
xomc,  therefore  he  chooseth  not  all,  but  leav- 
eth,  as  the  negative  of  that  act,  all  others  what- 
soever. Wheref«»re,  as  I  said  before,  those  not 
contained  within  this  blessed  act  are  callc«l  the 
rest  lMS«ide-s  the  election  :  "  The  election  hath 
obtained  it,  and  the  rest  were  blinde«l," 

Thirdly.  The  persons  then  that  are  con- 
tained under  the  negative  of  this  act,  they 
arc  those  (and  those  only)  that  pa^is  through 
tbii»  wicked  world  without  the  saving  grace  of 
God's  elect;  those,  I  say,  that  miss  the  most 
holy  faith  which  they  in  time  are  blest  withal 
who  arc  foreappointeil  unto  glory. 

And  now  for  the  (|ualification  they  were 
considered  under  when  this  act  of  reprobation 
laid  hold  upon  them — to  wit,  Uicy  were  con- 
sidered upright. 

This  is  evident — 

Firbt,  from  thi~  ■  rcpri>ba- 

tion   is  tiiHi's  U'  >•■  of  his 

choosing  or  electing,  and  none  of  the  nets  of  i  love,  ho  reserved  lor  cii 


of  the  p«>t;  the  which  is  true  iu  th.-  hii.'h,t»i 
dfgrce  in  Him  that  is  excellent  in  wurkiag. 
he  determinei)  the  end  befurc  the  beginning  t* 
|>erfected :  *'  For  this  very  purjxwe  have  I 
raised  thee  up." 

2.  The  next  thii..  "  ruble  in  the  jx.t- 
ter,  it  is  the  (i»o)  i.  :  ihe  |H»t,  even  as 
he  deteruiine<l,  a  ve^w-l  to  htmoUf  or  »  VrMcl 
tu  dithnnour.  There  is  no  confunion  or  dimp- 
|M>intment  under  the  hand  of  this  rlemal  Uod ; 
his  work  is  iwrfect  and  every  way  doth  answer 
to  what  he  hath  detormined. 

3.  Observe  again,  th.r  r  the  vormvI 
be  to  hiinmir  or  to  di-  '.  the  p<jlt«r 
i\\i\'^  .lid,  and  til  l<>r  iiervicc;  his 
t<>r>  I  make  (his  a  vcmiel  to  dis- 
honour hath  no  |H'r)tuiuiion  at  all  with  him  lo 
break  or  mar  the  pot;  which  very  thing  dolh 
well  rcAonible  the  state  of  man  as  under  Ui« 
act  of  eternal  reprobation,  for  "  (iod  mod* 
man  upright." 

From  these  conclusions  th 

1.  That  the  simple  act  oi 
a  leaving  or  passing  by,  not  a  curbing  ol  the 
creature. 

2.  Neither  doth  this  act  alienate  the  heart 


of  Ood  from  the  p  ; 

Ttie  him 

up 

from 

loving,  favouring. 

of  him 

no 

,  not 

from  ble-vting  of  hiut  v. 

•t. 

of  faith,  of  hc»|>e.  ami  n 

It 

only  denieth  them  that 

d- 

libly  bring  them   to  eu  . 

in 

despite  of  all  op|>osition  ; 

it 

to 

'    in  as  the  •  '     '  " ' 

.L 

1  lovitl  a!. 

dl 

Ul 

<  f-nl  make  any  man  a  sinner. 

Secondly.  It  is  further  evident  by  the  sim- 
ilitude that  is  taken  from  the  carriage  of  the 
potter  in  the  making  of  his  pots;  fur  by  thin 
comparijton  the  (Jod  of  h-  1  ?■■ 

show  unto  us  the  nature  oi  .  m 

the  act  of  reprobation.     "  Hath  not  the  |M)tter 
•  "wer  over  the  clay  of  the  Mime  lump?"  Ac. 
iisider  a  little,  and  you  shall  .see  that  Utese 
ti  r        '  '  irily  fall  in  to  complete 

t|v.  ver)'  {Hjt  he  makes: 

.Uoii   in  I: 
-  <<T  that  i 

I'-al  to  the  fashion 


Lastly.  The  act  of  r. , .         --.;:., 

to  no  man,  neither  means  him  any ;  nay,  it 
'  ■    '  •     *iiui  be 
world." 


f'H\rTi;i:  m. 

Of  the  AntuittUy  of  Jirprv6<in< 


1    ;:   Ii -ui    -'^t 
with    hl«   owo. 


8o    UlSl    Ihr 


698 


B  UNTAX 'S  COMPLETE   WORKS. 


the 


tiquity,   even   when    it    began   its  rise 
which    you   may  gather  by   these   following 
particulars : 

I.  Reprobation  is  before  the  person  cometh 
into  the  world  or  hath  done  good  or  evil ;  this 
is  evident  by  that  of  Paul  to  the  Romans: 
"  For  the  children  being  not  yet  born,  neither 
having  done  any  good  or  evil,  that  the  pur- 
pose of  God,  according  to  election,  might 
etand,  it  was  said  unto  Rebecca,  The  elder 
shall  serve  the  younger."  Here  you  find 
twain  in  their  mother's  womb,  and  both  re- 
ceiving their  destiny,  not  only  before  they 
had  done  good  or  evil,  but  before  they  were  in 
a  capacity  to  do  it,  they  being  yet  unborn— 
their  destiny,  I  say,  the  one  unto,  the  other 
not  unto,  the  blessing  of  eternal  life ;  the  one 
chosen,  the  other  refused ;  the  one  elect,  the 
other  reprobate.  The  same  also  might  be  said 
of  Ishmael  and  his  brother  Isaac,  both  which 
did  also  receive  their  destiny  before  they  came 
into  the  world.  For  the  promise  that  this 
Isaac  should  be  the  heir,  it  was  also  before 
Ishmael  was  born,  though  he  was  elder  by 
fourteen  years  or  more  than  his  brother.  And 
it  is  yet  further  evident — 

1.  Because  election  is  an  act  of  grace : 
"  There  is  a  remnant,  according  to  the  elec- 
tion of  grace,"  which  act  of  grace  saw  no  way 
so  fit  to  discover  its  purity  and  independency 
as  by  fiistening  on  the  object  before  it  came 
into  the  world,  that  being  the  state  in  which 
at  least  no  good  were  done,  either  to  procure 
good  from  God  or  to  eclipse  and  darken  this 
precious  act  of  grace;  for  though  it  is  true 
that  no  good  thing  that  we  have  done  before 
conversion  can  obtain  the  grace  of  election, 
yet  the  grace  of  election  then  appeareth  most 
when  it  prevents  our  doing  good,  that  Ave 
miglit  be  loved  therefor;  wherefore  he  saith 
again,  "  That  the  purpose  of  God  according  to 
election  might  stand,  not  of  works,  but  of  Him 
that  calleth,  it  was  said  unto  her.  The  elder 
shall  serve  the  younger." 

2.  This  is  most  agreeable  to  the  nature  of  the 
promise  of  giving  seed  to  Abraham ;  which  pro- 
mise, as  it  w;us  made  before  the  child  was  con- 
ceived, so  it  was  fulfilled'  at  the  best  time  for 
the  discovery  of  the  act  of  grace  that  could 
have  been  pitched  upon :  "At  this  time  will  I 
come,  (saith  God,)  and  Sarah  shall  have  a  son ;" 
which  promise,  because  it  carried  in  its  bowels 
the  very  grace  of  electing  love,  therefore  it  left 
out  Ishmael,  with  the  children  of  Keturah: 
"For  in  Isaac  shall  thy  seed  be  called." 

3.  This  was  the  best  and  fittest  way  for  the 


decrees  to  receiA-e  sound  bottom,  even  for  God 
both  to  choose  and  refuse  before  the  creature 
hath  done  good  or  evil,  and  so  before  they 
came  into  the  w^orld:  "That  the  purpose  of 
God,  according  to  election,  might  stand,  saith 
he,  therefore  before  the  children  Avere  yet  born, 
or  had  done  any  good  or  evil,  it  was  said  unto 
her,"  &c.  God's  decree  would  for  ever  want 
foundation  should  it  depend  at  all  upon  the 
goodness  and  holiness  either  of  men  or  angels; 
especially  if  it  were  to  stand  upon  that  good 
that  is  wrought  before  conA-ersion,  yea,  or  after 
conversion  either.  We  find  by  daily  experience 
how  hard  and  difiicult  it  is  for  even  the  holiest 
in  the  world  to  bear  up  and  maintain  their  faith 
and  love  to  God ;  yea,  so  hard  as  not  at  all  to 
do  it  without  continual  supplies  from  heaven. 
How  then  is  it  possible  for  any  so  to  carry  it. 
before  God  as  to  lay  by  this  his  holiness  a 
foundation  for  election,  as  to  maintain  that 
foundation  and  thereby  to  procure  all  those 
graces  that  infallibly  save  the  sinner?  But 
noAv  the  choice,  I  say,  being  a  choice  of  grace, 
as  is  manifest,  it  being  acted  before  the  crea- 
ture's birth,  here  grace  hath  laid  the  corner- 
stone and  determined  the  means  to  bring  the 
work  to  perfection.  "Thus  the  foundation  of 
God  standeth  sure,  having  this  seal.  The  Lord 
knoweth  who  are  his;"  that  is,  who  he  hath 
chosen,  having  excluded  works,  both  good  and 
bad,  and  founded  all  in  an  unchangeable  act 
of  grace ;  the  negative  whereof  is  this  harmless 
reprobation. 

II.  But,  secondly,  to  step  a  little  backward, 
and  so  to  make  all  sure,  this  act  of  reprobation  • 
was  before  the  world  began ;  which  therefore 
must  needs  confirm  that  AA'hich  was  said  but 
noAV,  that  they  were,  before  they  were  born, 
both  destinated  before  they  had  done  good  or 
evil.  This  is  manifest  by  that  of  Paul  to  the 
Ephesians  at  the  beginning  of  his  epistle; 
where,  speaking  of  election,  whose  negative  is 
reprobation,  he  saith,  "  God  hath  chosen  us  in 
Christ  before  the  foundation  of  the  Avorld." 
Nay  further,  if  you  please,  consider  that  as 
Christ  was  ordained  to  sufier  before  the  foun- 
dation of  the  world,  and.  as  we  that  are  elected 
were  chosen  in  him  before  the  foundation  of 
the  Avorld,  so  it  was  also  ordained  we  should 
knoAV  him  before  the  foundation  of  the  world ; 
ordained  that  Ave  should  be  holy  before  him  in 
love  before  the  foundation  of  the  world ;  and 
that  we  in  time  should  be  created  in  him  to 
good  works,  and  ordained  before  that  we  should 
walk  in  them.  Wherefore  reprobation  also, 
it  being  the  negative  of  electing  love ;  that  ia, 


BEPROBATION  ASSERTED. 


C99 


because  God  elected  but  some,  therefore  he  left 
the  rest ;  these  rest  therefore  must  needs  be  of 
»a  ancient  standing  under  reprobation  :is  the 
chosen  are  undt-r  election;  both  which,  it  is 
also  evidi-nt,  was  before  the  world  began. 
Which  stTVftli  yet  further  to  prove  that  rep- 
robation couUl  not  be  with  rt>spoct  to  this  or 
the  other  sin,  it  being  only  a  leaving  them, 
and  that  before  tiic  work!,  out  of  that  free 
choice  which  he  wiu*  pleasetl  to  bh*s4»  the  other 
with.  Kven  as  the  clay  with  which  tlie  dit- 
honourabli'  ves,sel  is  made  ilid  not  provt»ke  tlio 
potter,  t"or  ihesalceof  this  or  that  impediment, 
therefore  to  malce  it  so,  but  the  p«»lter  of  his 
own  will,  of  the  clay  of  the  same  lump,  of  tho 
clay  that  is  full  i\»  goo<l  as  that  of  which  ho 
hath  made  the  vcteel  to  honour,  did  make  thia 
and  the  other  veusel  to  dishonour,  &c.* 


CHAPTEU    IV. 
OJ  the  G.iuse.s  of  Beprobatt'on. 

IIavixo  thus  in  a  word  or  two  showed  the 
antiquity  of  reprobation,  I  now  come  in  this 
place  to  show  you  the  causes  thereof;  for 
doubtless  this  must  stand  a  truth,  that  what- 
CTcr  God  doth,  there  is  ^ullicient  ground  there- 
for, whether  by  us  apprehended  or  else  with- 
out our  reach. 

First,  then.  It  is  causctl  from  the  very  na- 
ture of  G'hI.  There  are  two  thin;^  in  God 
from  which  or  by  the  virtue  of  which  all 
things  have  their  rise — to  wit,  the  eternity  of 
God  in  general,  and  the  eternal  perfection  of 
eTery  one  of  his  attributes  in  particular;  for 
as  by  the  first  he  must  needs  be  I" 
thinsr",  "o  bv  virtiio  of  th^*  "o^^onfj  < 
thi;: 

th._, 

before  all  states  or  their  cause«,  be  they  cither 
good  or  bad,  of  continuance  or  otherwise,  ho 
being  the  first  without  Ix-ginning,  Ac,  whereas 
all  other  things,  v.    "      " 
dependence,    or    t 
him. 

Hence  it  follows  that  nothing,  either  perw>n 
or  cause,  Ac.,  can  by  any  means  have  a  Ix-ing 
but  first  ho  knows  thereof,  allows  thereof,  and 


decrees  it  shall  be  so:  ">Vbo  is  bo  that  saith 
and  it  Cometh  to  pa-w  when  th.    I  :,, 


mand 

eth    it 
jation, 

not? 
as  w 

'     Now. 
ell  at 

thill 

repro 

nate 

to  (itMi,  hit 
't,  being  mi 

will    :i' 

Iv 

jM^rfet 

II  con- 

cerne 

I,  it  « 

.ii  III 

..uld  be 

repro 

»nt. 

1  hnth  both 

wilK-«l 

and  do- 

cree«l 

It  <<ii->. 

i:il   IX' 

to.      I- 

•  ' 

!  a 

thintf 

that  ailminintent  i 

•  •r 

for.- 

' 

•{ 

hw 

it 

gi\.tii  I,  .  being.     I 

decree  ti  •  I  be  a  wor! 

saw  there  would  Ix*  one,  but  '. 

because  he  had  before  d^    - 

one.     The  same  is  true  n 

hand:  "For  this  verj*  purjMi-.*    ;  d 

thee    up,    that    I    might    show    .  :iiy 

power." 

Secondly.  A  second  caute  (.fit. mil  r.  i.r.. 
bation  is  the  exercise  of  ( i 
for  if  this  is  true,  that  therv  i-  ii'umi.  .  lun  r 
visible  or  invisible,  whether  in  heaven  or  earth, 
but  hath  its  being  from  him.  '■' 
reiL>*on.nl)ly  follow  tlsjit  !ii»  !•«  • 
Lord,  Ac,  aiii 
will,  as  he  pl< . 

manifest  tho  same,  being  every  « 
and  can  do  and  may  do  whatso«s-i  .. 
desireth;  and  indeed  giKM]  reaM^n,  for  hi'  Imth 
not  only  made  them  all,  but  for  his  pUoaure 
they  both  were  niid  iir"  emited. 

N"W    the    \'  .ty 

priwiuei  th  rej'i  rcy 

on  whom  ho  will  have  nierr%',  and  whom  be 
will  he  hardeneth ;  hath  not  the  |>ottor  power 
over  the  clay  of  the  same  lump?  and  doth  he 
•     •       ■  .'..? 


'1. 
will  do  all  my  pleasure." 

Thinlly.  Another  caus<>  of 
tion  is  the  acrt  and  working 


lote;  Mil 
-e,  and  d-  ■ 
love,  the  cxtenjiion  of  gcncml 
but  from  that  lovo  that  is  >i 


>d 

■•y 
i  I 

d 

•h 


•  Thfx  who  diliK«ntlj  s(t«n4  to  tho  ."cHplort^  f  "  — '•--  ■-  •»• 
fin<l  ihroaehoQl  the  whole  »  rein  of  etr<-tiun   an  I  - 

rob*ltoD.     The  holjr  levU  msjr  be  lr»c«<l  In  maiiT    n  an  > 

•(ance*  %ad  io   dUerf   Unille*   In   the    Bible,  from  slw* 

Adua  to  (he  birth  of  oar  t<»Tio«r,  whoM  UK««(«r«  •«•  I  tad  oi  uisc. 


te4.  sad  will  4*  •:  to  IIm 


700 


BU^^YAN'S  COMPLETE   WORKS. 


culiar  grace  and  mercy:  "Was  not  Esau  Ja- 
cob's brother?  Yet  I  loved  Jacob,"  saith  the 
Lewd ;  (yet  I  loved  Jacob,)  that  is,  with  a  bet- 
ter love,  or  a  love. that  is  more  distinguishing ; 
as  he  farther  makes  appear  in  his  answer  to 
our  iatlier  Abraham,  when  he  prayed  to  God 
for  Ishmaol:  "As  for  Ishmael,  (saith  he,)  I 
have  lu'ard  thee;  behold  I  have  blessed  him 
and  will  also  make  him  fruitful ;  but  my  cove- 
nant will  I  establish  witli  Isaac,  whom  Sarah 
shall  bear  unto  thee."  Touching  which  words 
tliere  are  these  things  observable: 

1.  That  God  had  better  love  for  Isaac  than 
he  Imd  for  his  brother  Ishmael.     Yet, 

2.  Not  because  Isaac  had  done  more  worthy 
and  goodly  deeds,  for  Isaac  was  yet  unborn. 

3.  This  choice  blessing  could  not  be  denied 
to  Ishmael  because  he  had  disinherited  himself 
by  sin,  for  this  blessing  was  entailed  to  Isaac 
before  Ishmael  had  a  being  also. 

4.  These  things  therefore  must  needs  fall  out 
through  the  working  of  distinguishing  love 
and  mercy,  which  has  so  cast  the  business 
"  that  the  purpose  of  God  according  to  election 
might  stand." 

Furtlier.  Should  not  God  decree  to  show  dis- 
tinguishing love  and  mercy,  as  well  as  that 
which  is  general  and  common,  he  must  not 
discover  his  best  love  at  all  to  the  sons  of  men. 
Again,  if  he  should  reveal  and  extend  his  best 
love  to  all  the  world  in  general,  then  there 
would  not  be  such  a  thing  as  love  that  doth  dis- 
tinguish; for  distinguishing  love  appeareth  in 
separating  between  Isaac  and  Ishmael,  Jacob 
and  Esau,  the  many  called  and  the  few  chosen. 
Thus  by  virtue  of  distinguishing  love  some 
must  be  reprobate,  for  distinguishing  love 
must  leave  some,  both  of  the  augels  in  heaven 
and  the  inhabitants  of  the  earth;  wherefore 
the  decree  also  that  doth  establish  it  must 
needs  leave  some. 

Fourthly.  Another  cause  of  reprobation  is 
God's  willingness  to  show  his  wrath  and  to 
make  his  power  known.  This  is  one  of  those 
arguments  that  the  holy  apostle  setteth  against 
the  most  knotty  and  strong  objection  that  ever 
was  framed  against  the  doctrine  of  eternal 
reprobation:  "Thou  wilt  say  then,  (saith  he,) 
Why  doth  he  yet  find  fault?  for  if  it  be  his 
will  that  some  should  be  rejected,  hardened,  and 
perish,  why  then  is  he  offended  that  any  sin 


»  It  is  of  God's  mere  mercy  and  grace  that  any  sin- 
ners arc  called  and  admitted  to  the  privilege  of  justi- 
fication and  adoption  upon  God's  own  terms.  The 
reason  why  the  sinful  and  unworthy  heathen  (of  whom 
Britain  is  a  part)  were  called  to  be  a  people  who  were 


against  him,  for  who  uath  resisted  his  will?" 
Hold,  saith  the  apostle ;  stay  a  little  here ;  first 
remember  this:  is  it  meet  to  say  unto  God, 
What  doest  thou?  Shall  the  thing  formed 
say  to  him  that  formed  it.  Why  hast  thou 
made  me  thus?  Hath  not  the  potter  power 
over  the  clay  of  the  same  lump?"  &c.  Be- 
sides, when  you  have  thought  your  worst — to 
wit,  that  the  effects  of  reprobation  must  needs 
be  consummate  in  the  eternal  perdition  of  the 
creature — yet  again  consider  what  if  God  be 
willing  to  show  his  wrath  as  well  as  grace  and 
mercy?  And  what  if  he,  that  he  may  &o  do, 
exclude  some  from  having  share  in  that  j^racc 
that  would  infallibly,  against  all  resistance, 
bring  us  safe  unto  eternal  life  ?  What  then  ? 
Is  he  therefore  the  author  of  your  perishing  or 
his  eternal  reprobation  either?  Do  you  not 
know  that  he  may  refuse  to  elect  who  he  will 
without  abusing  of  them?  Also  that  he  may 
deny  to  give  them  that  grace  that  would  preserve 
them  from  sin  without  being  guilty  of  their 
damnation  ?  May  he  not,  to  show  his  wrath, 
suffer  with  much  long-suffering  all  that  are  the 
vessels  of  wrath  by  their  own  voluntary  will, 
to  fit  themselves  for  wrath  and  for  destruction  ? 
Yea,  might  he  not  even  in  the  act  of  reproba- 
tion conclude  also  to  suffer  them  thus  left  to  fall 
from  the  state  he  had  left  them  in — that  is  as 
they  were  considered,  upright — and  when  fallen 
to  bind  them  fast  in  chains  of  darkness  unto 
the  judgment  of  the  great  day,  but  he  must 
needs  be  charged  foolishly  ?  Y'^ou  shall  see  in 
that  day  what  a  harmony  and  what  a  glory 
there  will  be  found  in  all  God's  judgments  in 
the  overthrow  of  the  sinner ;  also  how  clear 
the  Lord  will  show  himself  of  having  any 
working  hand  in  that  which  causeth  eternal 
ruin,  notwithstanding  he  hath  reprobated 
such,  doth  suffer  them  to  sin,  and  that  too  that 
he  might  show  his  wrath  on  the  vessels  of  his 
wrath ;  tlie  which  I  also  after  this  next  chap- 
ter shall  furtlier  clear  up  to  you.  As  the  Lord 
knows  how  to  deliver  the  godly  out  of  temj)ta« 
tion  without  approving  of  their  miscarriages, 
so  he  also  knoweth  how  to  reserve  the  ungodly 
unto  the  day  of  judgment  to  be  punished,  yet 
never  to  deserve  the  least  of  blame  for  his  so 
i-eserving  of  them,  though  none  herein  cau 
see  liis  way,  for  he  alone  knows  how  to  do 
it.* 

not  a  people,  while  the  Jews  were  left  out  and  cast  off 
for  their  obstinate  unbelief,  was  not  because  the  Gen- 
tiles were  either  more  worthy  or  more  willing,  (for  thej 
were  all  dead  in  trespasses  and  sins,)  but  from  God'i 
discriminating  grace  and  mercy. 


JiEPJi  DBA  TIOS  A  SSER  TED. 


roi 


CHAPTER  V. 

Of  the   UnchangeahleneM  of  Etertuil  litpro- 
bitiion. 

Many  o(iiiiioii!)  have  passed  throui?h  the 
hoartij  of  the  sons  of  men  conci'rninjj  rcpmba- 
tion,  most  of  them  endeavouring  «o  to  hold  it 
forth  as  therewith  they  might,  if  not  heal  their 
conscience  slightly,  yet  maintain  their  own 
opinion  in  their  jud^'uient  of  other  things; 
«till  wringing  now  the  woni  this  way,  and 
anon  again  that,  fi>r  their  |u»rpi>»*e;  also  fnim- 
ing  within  their  soul  such  an  imagination  of 
(fO«l  and  his  acts  in  eternity  lus  wouUl  suit  with 
nuch  opinions,  and  so  pn-sent  all  to  the  world. 
And  the  rather  they  have  with  greatest  lalxmr 
strained  unwearietlly  at  this  alM)ve  niany  other 
truths  because  of  the  grim  and  dreadful  face  it 
carrieth  in  most  men's  apprehensions.  Hut 
none  of  these  things,  however  they  may  please 
the  creature,  can  by  any  means  in  any  meas- 
ure either  cause  Cnnl  to' undo,  unsay,  or  undc- 
termine  what  he  hath  concerning  this  decreet! 
and  establishe^i. 

First.  Because  they  suit  not  with  his  nature, 
especially  in  these  fotitidation  acts.  The  foun- 
dation of  CmmI  standeth  sure,  even  touehing 
reprobation,  that  the  purposcofG<xl  according 
to  election  might  stand.  "  I  know  (s4iith 
8<domon)  that  whatsoever  the  Lord  doth,  it 
abideth  forever;  nothing  can  be  put  unto  it 
nor  anything  t:ik«-n  from  it,  «.^Lr.  Hath  he  said 
it,  and  shall  he  ji'.t  doit?  }fnth  he  sptken, 
and  shall  \m-  .'"     His  de- 

cntw  are  eon  _  .   his  eternal 

wisdom,  es<tablished   U|>on    his   unchangeable 
will,  governe<l   by   his   knowledge,   prudence, 
]H>wer,  justice,  and  raercy,  and  arc  bmught  to 
c<>neIu"«ion     on  Iiis  part)   in    ■ 
through  llie  alii'liiig  of  his   i 
and  faitlifulnervs :    "Hi"  i^  .t 
perfect,  for  all  his  works  ari' j  ' 

of  truth  and  without  iniquity,  just  and  right 
in  he." 

Secondly.  This  decree  is  made  sure  by  the 
numlKT,  measure,  ami   i 
eUK'tion  and  reprobatio:. 

able  rn-atures;   that   is,  eilinr   liit-  om- ..r   i 
other— elretion,  those  that   are  set  apart    ! 
glory;  and  reprobation,  thoe«  left  out  of  this 
choice. 

Now  BM  tnachinir  the  elect,  they  are  by  this 
de<r 

9rtV. 

A    not    t0    •<•.       <!  '  i  • 


op  the  fulncM  of  the  mystical  Unly  of  Christ; 
yea,  so  confuitnl  by  his  eternal  pur|MM(-  thsi 
nothing  ean  be  diminished  from  or  ii.liU.l 
thereunto;  and  hence  it  is  that  they  are  ealU-d 
his  ImhIv  aiui  uuinU-rs  in  partieular,  tin-  ful- 
ness of  Him  that  fills  uU  in  all,  and  the  mtnisure 
of  the  stature  of  the  fulneM  of  Christ ;  which 
botly,  considering  him  as  the  Head  thereof,  in 
conclusion  maketh  up  one  |H>rfert  man  and 
holy  temple  for  the  I^>rd.  Tlu*e  are  Christ's 
Hubstaneo,  inli'  'ul  lot;  and  nr>-  "aid 

to   Ir'  bookftl,  1  >ii<i   M-uled  with   <  mhI'h 

most   exeellenl   knowii-«lge,  ap|>robalion,  and 
liking.     As  Christ  haid  to  his  Father,  "  I  i--- 
eyes  did  s.-e  inysultHtanee  yet  In-ing  im; 
and  in  thy  IxMik  are  all  my  ii.      ' 
whieh  in  continuance  were  I.,  , 

yet    there   was   none   of   them." 
thus,  I  say  it  is  in  the  first  plac> 
that  any  of  tln»se  members  should  mi 
"  for  who  shall  lay  anything  tothcch.i;^.     . 
God's  elect?"     And   becau.se  they  arc  as  to 
number  every  way  sulhcient,  being  his  IkxIv 
and  so  by  their  completing  to  be  nuide  a  j»cr- 
fect  man,  therefore  all  ot'  ,i 

the    "purpose    of  (Jotl   ..  u 

might  stand."  liesidi^s,  it  would  not  only 
argue  weakness  in  the  decree,  but  moiif>(rou». 
nc8s  in  the  body,  if  after  this  any  ap|>oiiit<d 
should  miscarr}'  or  any  besides  them  Ik-  aildcd 
to  them. 

Thinlly.  Nay,  further.  ■  ^ 

punctual,  oxnrt  nnd  to  .i 

eli^'tion  i  li    not  only  as  to  niiii>)>4-r 

and  quai!  •ii-d   the  [xTsons,  but  also 

determineil  and  measurtnl,  and  that  lK*f<>re  the 
world,  the  nnnibi*r  of  th<'  ■ "  ■  '  -  "'  -*. 
arc  to  Im*  l>estowed  on  t: 


in  him  before  tlic  foundation  of  the  xn 

....  I  1     .  ,^.j,|j,  tiipu,  i„  time  u|H»n  us,  "  u<      i-i- 

itemal  pur]H>s«<  which  he  pur)-  •«-«i 

.       ...      J.     .      . 


of  the  body  elect  he  doth  <i 

their  determlnefl  m« ;'•  - 

nnwt  fit  for  their  pl.i 


702 


BUNT  AN' S  COMPLETE  WOEKS. 


tliat 


Fourthly.  But  again,  another  thin;^ 
doth  establish  this  decree  of  eternal  reproba- 
tion is  the  weakness  that  sin  in  the  fall  and 
since  hath  brought  all  reprobates  into;  for 
though  it  be  most  true  that  sin  is  no  cause  of 
eternal  reprobation,  yet  seeing  sin  hath  seized 
on  the  reprobate,  it  cannot  be  but  thereby  the 
decree  must  needs  be  the  faster  fixed.  If  the 
king,  for  this  or  the  other  weighty  reason,  doth 
decree  not  to  give  this  or  that  man  (who  yet 
did  never  offend  him)  a  place  in  his  privy 
chamber,  if  this  man  after  this  shall  be  in- 
fected with  the  plague,  this  rather  fastens  than 
loosens  the  king's  decree ;  as  the  angels  that 
were  left  out  of  God's  election,  by  reason  of 
the  sin  they  committed  after,  are  so  far  off 
from  being  by  that  received  into  God's  decree 
that  they  are  therefore  bound  for  it  in  chains 
of  everlasting  darkness  to  the  judgment  of  the 
great  day. 


CHAPTER  VI. 

Whether  to  be  Reprobated  be  the  same  ivith 
being  Appointed  beforehand  unto  Eternal 
Condemnation  f  If  not,  how  do  they 
Differ  ?  Also  whether  Reprobation  be  the 
Cause  of  Condemnation  f 

It  hath  been  the  custom  of  ignorant  men 
much  to  quarrel  at  eternal  rei^robation,  con- 
cluding (for  want  of  knowledge  in  the  mystery 
of  God's  will)  that  if  he  reprobate  any  from 
eternity  he  had  as  good  as  said,  "  I  will  make 
this  man  to  damn  him;  I  will  decree  this 
man,  without  any  consideration,  to  the  ever- 
lasting pains  of  hell,"  when,  in  very  deed, 
for  God  to  reprobate,  and  to  appoint  before- 
hand to  eternal  condemnation,  are  two  distinct 
things,  properly  relating  to  two  distinct  attri- 
butes, arising  from  two  distinct  causes. 

First.  They  are  two  distinct  things.  Eep- 
robation  is  a  simple  leaving  of  the  creature 
out  of  the  bounds  of  God's  election,  but  to 
appoini;  to  condemnation  is  to  bind  them  over 
to  everlasting  punishment.  Now,  there  is  a 
great  difference  between  my  refusing  to  make 
of  such  a  tree  a  pillar  in  my  house,  and  of 
condemning  it  unto  the  fire  to  be  burned. 

Secondly.  As  to  the  attributes.  Eeproba- 
tion  re,«pects  God's  sovereignty,  but  to  appoint 
to  condemnation,  his  justice. 

might  have  refused  :  his  book  is  a  book  of  love :  the 
cause  of  our  Jove  is  in  the  object,  not  the  subject ;  the 


Thirdly.  As  to  the  causes.  Sovereignty 
beino-  according  to  the  will  of  God,  but  justice 
according  to  the  sin  of  man.  For  God,  though 
he  be  the  only  sovereign  Lord,  and  that  to  the 
height  of  perfection,  yet  he  appointeth  no  man 
to  the  pains  of  everlasting  fire  merely  from 
sovereignty,  but  by  the  rule  of  justice.  God 
damneth  not  the  man  because  lie  is  a  man,  but 
a  sinner,  and  foreappoints  him  to  that  place 
and  state  by  foreseeing  of  him  wicked. 

Again,  as  reprobation  is  not  the  same  witli 
foreappointing  to  eternal  condemnation,  sc 
neither  is  it  the  cause  thereof. 

If  it  be  the  cause,  then  it  must  either — 

1.  Leave  him  infirm ;  or, 

2.  Infuse  sin  into  him ;  or, 

3.  Take  from  him  something  that  otherwise 
would  keep  him  upright ;  or, 

4.  Or  both  license  Satan  to  tempt  and  the 
reprobate  to  close  in  with  the  temptation.  But 
it  doth  none  of  these ;  therefore  it  is  not  the 
cause  of  the  condemnation  of  the  creature. 

That  it  is  not  the  cause  of  sin  it  is  evident — 

1.  Because  the  elect  are  as  much  involved 
therein  as  those  that  are  passed  by. 

2.  It  leaveth  him  not  infirm ;  for  he  is  by  an 
after  act — to  wit,  of  creation — formed  perfectly 
upright. 

3.  That  reprobation  infuseth  no  sin  appear- 
eth,  because  it  is  the  act  of  God. 

4.  That  it  taketh.  nothing  (that  good  is)  from. 
him  is  also  manifest,  it  being  only  a  leaving 
of  him. 

5.  And  that  it  is  not  by  this  act  that  Satan 
is  permitted  to  tempt  or  the  reprobate  to  sin  is 
manifest;  because  as  Christ  was  tempted,  so 
the  elect  fall  as  mucli  into  the  temptation,  at 
least  many  of  them,  as  many  of  those  that  are 
reprobate ;  w^hereas  if  these  things  came  by 
rejirobation,  then  the  reprobate  would  be  only 
concerned  therein.  All  which  will  be  further 
handled  in  these  questions  yet  behind. 

Objection.  From  what  hath  been  said,  there 
is  concluded  this  at  least,  that  God  ha:h  in- 
fallibly determined,  and  that  before  the  world, 
the  infallible  damnation  of  some  of  his  crea- 
tures ;  for  if  God  hath  before  the  world  bound 
some  over  to  eternal  punishment,  and  that,  as 
you  say,  for  sin,  then  this  determination  must 
either  be  fallible  or  infallible ;  not  fallible,  for 
then  your  other  position  of  the  certainty  of 
the  number  of  God's  elect  is  shaken,  unless 
you  hold  that  there  may  be  a  number  that 

reason  of  God's  love  is  in  himself:  "He  will  have 
mercy  on  whom  he  will  have  mercy."  The  gifts  of 
God  are  sovereign  as  well  as  free. 


REPROBA  TION  ASSERTED. 


703 


shall  neither  go  to  heaven  or  liell.  Well,  then, 
if  God  hath  indeed  deterniined,  foretleterniinetl, 
that  some  must  infallibly  |>eri.sh,  doth  not  this 
his  ditormiiiation  lay  a  noci-s-sity  on  the  repro- 
bate tu  sill,  that  he  may  be  damned?  for  no 
Bin,  no  damnation.  That  is  your  own  argu- 
ment. 

Answer.  TJiat  God  hath  ordained  (Judo  4) 
the  damnation  of  some  of  his  ereatures  is  evi- 
dent;  but  whether  this  his  determination  be 
positive  and  altsolute,  there  is  the  question; 
for  the  better  undenstanding  whereof  I  shall 
open  unto  you  the  variety  of  UtKl's  determi- 
nations and  their  nature,  as  also  rise. 

The  determinations  of  Gml  touching  the  de- 
struction of  the  creature,  they  are  either  ordi- 
nary or  extnuirdinary  ;  those  I  count  ordinar)' 
that  Were  commonly  pronounced  by  the  proph- 
ets and  apostles,  »Scc.,  in  their  ordinary  way  of 
preaching,  to  the  end  men  might  be  aflected 
with  the  love  of  their  own  salvation  ;  now  these 
are  either  bound  or  loosed  but  as  the  condition 
or  qualification  was  answered  by  the  creature 
under  sentence,  and  no  otlierwise. 

Again.  These  extraordinary,  though  they 
respiH-'t  the  same  conditionx,  yet  they  are  not 
grounded  immediately  upon  them,  but  upon 
tlie  infiilliblc  foreknowledge  and  foresight  of 
God,  and  are  thus  distinguished:  first,  the  or- 
dinary' <!  '  ion;  it  st:uuLs  but  at  best 
upon  a  >  .  that  tl»'«  cn-atiir''  may  con- 
tinue in  sin,  .>  that  it 
may  not,  but  i  .  upon  an 
infallible  foresight  that  the  creature  will  con- 
tinue in  sin;  wherefore  this  must  needa  be 
positive  and  as  infallible  as  God  hiinnclf. 

Again.  These  two   d. 
distinguishetl  thus:  th< 

to  the  elect  as  well  :w  to  liic  n-protiatv,  out  liiu 
other  to  the  reprobate  only ;  it  is  proper  to 
■ay,  even  to  the  elect  themselves,  "  Uc  that 
beliercth  shall  be  saved,  and  he  that  believeth 
not  shall  \}C  damned :"  but  not  to  say  to  them. 
Those  :ir. 
that  thi  ■ 

ruptions,  or  tiiat  tor  tlieui  is  rvnvrveii  ihc  biaclc- 
DCds  of  darkness  fur  ever. 

So,  then,  though  God  by  these  dctormina- 
tions  doth  not  lay  some  under  irrecoTcrabto 
condemnation,  yet  by  one  of  them  he  duth,  as 
is  further  m«  •« : 

1.  (So<l  ni'  iy  foroseeth  the  final 
impenitency  of  tiin«ic  that  do  nin  from  the  be- 
ginning to  the  end  of  the  wnrM. 

2.  Now  from  this  infallible  forvnight  it  is 
BBOtt  easj  and  rntiooal  to  conclude,  and  that 


positively,  the  infallible  overthrow  of  every 
such  creature.  Did  I  infallibly  for»^t«.  that 
this  or  that  man  wuuld  cut  out  hii  lu-art  in 
the  morning,  I  might  infallibly  determine  his 
death  before  night. 

Objection.  Hm  ntill  the  question  is.  Whether 
God  by  this  his  determination  doth  not  lay  a 
necessity  on  the  creature  to  slii?  for  uo  sin, 
no  condemnation.  This  is  true  by  your  owo 
a.<giertion. 

Aii'n:r.  No,  by  no  means,  for — 

1.  1  lioiigh  it  be  true  that  iiin  muj«t  of 
absolute  necessity  go  before  the  infallible 
condemnation  and  overthrow  of  the  ninncr, 
and  that  it  must  also  be  precon-<ii|iTed  by 
GikI,  yet  it  needs  not  lay  i  ii 
him  to  sin;  for  let  him  but  a 
he  will,  ami  the  delermii  .? 
iutallible  than  the  sin  \n..  .ts 
execution. 

2.  As  it  needs  not,  so  it  doth  not ;  for  this 
|M)sitivc  determination  is  not  gr»)unded  u|M>n 
what  Gotl  will  effect,  but  on  what  ''  iro 
will;  and  that  iiof  tlirou-.'h  the  j.  f 
Ci«h1,  but  the  i 

might  not  I,  ::    i 

that  such  a  tree  in  my  garden  would  only 
cumber  the  ground,  (notwithstanding  reastm- 
able  means,) — might  not  I,  I  say.  from  hi'nc« 
determine  (seven  years  befor.  .\n 

and  burn  it  in  the  tire,  but  I  i.  r- 

mining,  necessitate  this  tree  to  i  -.? 

The  ca.se   in   hand   is   the  %'ery   -  '  <A 

therefore  may  most  positively  determine  the 
infallible  damnation  of  his  creature,  and  yet 
not  at  all  necessitate  the  creature  to  sin  that 
r  imne«l. 

.lit  how  is  this  similiHid**  |>erti- 
lieiit  ;      i-or    iiud    did     not    only  ii 

would    l>c   the   destruction    of    tl.  ••, 

but  let  it  come  into  the  world  and  so  di^tmy 
the  creature.     If  you,  as  you  foresee  the  fruil- 
le.Hsne»s  of  your  tree,  should  withal  M*e  that 
it   S4»,  ail  i  it 

I  vf't  !.••  ..• 

ami   make  it  -<^ 

of  the  unfruiti  .    u 

have  before  condemned  to  the  fire  to  be 
burned?  for  God  might  have  clinH?n  whether 
he  would  have  let  Adam  sin,  and  so  sio  to 
hav.  ;u. 

A  '  sn»w«»r  m99ty 
way  :  if  t  '> 

they  are  ;  *i 

it  answereth  well,  i  •  prove  no 

more  but  the  natuj i.-  , «.•  of  a  inie 


704 


BUNTAN'S  COMPLETE   WORKS. 


and  infallible  foresight.  And  now  as  to  what 
is  objected  further,  as  that  God  might  have 
chosen  whether  sin  should  have  come  into  the 
world  by  Adam  to  the  destruction  of  so  many, 
to  that  I  shall  answer— 

1  That  sin  could  not  have  come  into  the 
world  without  God's  permission,  it  is  evident 
both  from  the  perfection  of  his  foresight  and 
power. 

2.  Therefore  all  the  means,  motives,  and  in- 
ducements thereunto  must  also  by  him  be  not 
only  foreseen,  but  permitted. 

3".  Yet  so  that  God  will  have  the  timing, 
proceeding,  bounding,  and  ordering  thereof  at 
his  disposal :  "Surely  the  wrath  of  man  shall 
praise  thee,  and  the  remainder  of  wrath  shalt 
thou  restrain." 

4.  Therefore  it  must  needs  come  into  the 
world,  not  without,  but  by  the  knowledge  of 
God  ;  not  in  despite  of  him,  but  by  his  suffer- 
ing of  it. 

Objection.  But  how  then  is  he  clear  from 
having  a  hand  in  the  death  of  him  that 
perisheth  ? 

Answer.  Nothing  is  more  sure  than  that 
God  could  have  kept  sin  out  of  the  world 
if  it  had  been  his  will;  and  this  is  also  as 
true,  that  it  never  came  into  the  world  with 
his  liking  and  compliance;  and  for  this  you 
must  consider  that  sin  came  into  the  world  by 
two  steps —  , 

1.  By  being  offered. 

2.  By  prevailing. 

Touching  the  first  of  these,  God,  without 
the  least  injury  to  any  creature  in  heaven  or 
earth,  might  not  only  suffer  it,  but  so  far 
countenance  the  same  that  is  so  far  forth  as 
for  trial  only,  as  it  is  said  of  Abraham,  "  God 
tempted  Abraham  to  slay  his  only  son,  and 
led  Christ  by  the  Spirit  into  the  wilderness  to 
be  tempted  of  the  devil."  This  is  done  with- 
out any  harm  at  all ;  nay,  it  rather  produceth 
good,  for  it  tends  to  discover  sincerity,  to  ex- 
ercise faith  in  and  love  to  his  Creator,  also  to 
put  him  in  mind  of  the  continual  need  he  hath 
of  depending  on  his  God  for  the  continuation 
of  help  and  strength,  and  to  provoke  to 
prayers  to  God  whenever  so  engaged. 

ObjecCioi}.  But  God  did  not  only  admit  that 
sin  should  be  offered  for  trial,  and  there  to 
Btay,  but  did  suffer  it  to  prevail  and  overcome 
the  world. 

Armver.  Well,  this  is  granted ;  but  yet  con- 
sider— 

1.  God  did  neither  suffer  it  nor  yet  consent 
It  should,  but   under  this   consideration:   if 


Adam,  upright  Adam,  ga  te  way  thereto  by 
forsaking  his  command,  '  in  the  day  thou 
eatest  thereof,  thou  shalt  surely  die  " — which 
Adam  did,  not  because  God  did  compel  him 
or  persuade  him  to  it,  but  voluntarily  of  his 
own  mind,  contrary  to  his  God's  command — so, 
then,  God,  by  suffering  sin  to  break  into  the 
world,  did  it  rather  in  judgment,  as  disliking 
Adam's  act,  and  as  a  punishment  to  man  for 
listening  to  the  tempter,  and  as  a  discovery 
of  his  anger  at  man's  disobedience,  than 
to  prove  that  he  is  guilty  of  the  misery  of  his 
creature. 

2.  Consider  also  that  when  God  permitted 
sin  for  trial,  it  was,  when  offered  first,  to  them 
only  who  were  upright  and  had  sufficient 
strength  to  resist  it. 

3.  They  were  by  God's  command  to  the 
contrary  driven  to  no  strait  to  tempt  them  to 
incline  to  Satan  :  "  Of  every  tree  of  the  garden 
thou  mayest  freely  eat,  saith  God ;  only  let 
this  alone." 

4.  As  touching  the  beauty  and  goodness 
that  was  in  the  object  unto  which  they  were 
allured,  Avhat  was  it?  Was  it  better  than 
God  ?  yea,  was  it  better  than  the  tree  of  life, 
for  from  that  they  were  not  exempted  till 
after  they  had  sinned?  Did  not  God  know 
best  what  was  to  do  them  good? 

2.  Touching  him  that  persuaded  them  to  do 
this  wicked  act:  was  his  word  more  to  be 
valued  for  truth,  more  to  be  ventured  on  for 
safety,  or  more  to  be  honoured  for  the  worthi- 
ness of  him  that  spake,  than  was  His  that  had 
forbade  it ;  the  one  being  the  devil,  with  a  lie, 
and  to  kill  them ;  the  other  being  God,  with 
his  truth,  and  to  preserve  them  safe? 

Question.  But  was  not  Adam  unexpectedly 
surprised?  Had  he  notice  beforehand  and 
warning  of  the  danger,  for  God  foresaw  the 
business  ? 

Answer.  Doubtless  God  was  ialv  and  faithful 
to  his  creature  in  this  thing  also,  as  clearly 
doth  appear  from  these  considerations : 

1.  The  very  commandment  that  God  gave 
him  forebespake  him  well  to  look  about  him, 
and  did  indeed  insinuate  that  he  was  likely  to 
be  tempted. 

2.  It  is  yet  more  evident,  because  God  doth 
even  tell  him  of  the  danger:  "  In  the  day  thou 
eatest  thereof  thou  shalt  surely  die." 

3.  Nay,  God  by  speaking  to  him  of  the  very 
tree  that  was  to  be  forborne,  telling  him  also 
where  it  stood,  that  he  might  the  better  know 
it,  did  in  effect  expressly  say  to  him,  "  Adam, 
if  thou  be  tempted,  it  will  be  about  that  tree 


RKPR  OB  A  TION  A  SSER  TED. 


706 


and  the  fruit  tluTeof;  whercfi)re,  if  thou  fiiiilMt 
the  tcm|>tiT  tiiere,  then  beware  thy  lite." 

To  c<M»elude,  then.  Thi>uj;h  »iiis  di^  not 
come  into  the  world  without  Uod':*  sunerance, 
yet  it  did  without  \\\a  liking; ;  God  sun'erod  uloo 
Cain  to  kill  his  brother,  and  Uhinael  to  mock 
at  Isaac,  but  he  diil  not  likt'the  same. 

Secondly.  Therefore  though  (Jotl  was  fir>*t 
in  coneIudin;»  ttin  should  bo  otlered  to  the 
world,  yet  man  was  the  Wni  that  consented  to 
a  being  (jverconie  thereby. 
•  Thinlly,  then.  Though  God  did  forodetor- 
niino  that  nin  Hhould  enter,  yet  it  was  not  but 
with  respect  to  certain  terms  and  conditiontt, 
which  yet  were  not  to  be  enforced  by  virtue  of 
the  determination,  but  permitted  to  be  com- 
picteil  by  the  viduntary  inclination  of  a  per- 
fect and  upright  man.  And  in  that  the  deter- 
mination wa.t  most  |>crfeclly  infallible  it  was 
through  the  foresight  of  the  undiiubted  incli- 
nation of  this  good  and  upright  person. 

y (/«•,«/ (■/</».  lUit  might  not  God  have  kept 
Adam  from  inclining  if  he  would? 

Answer.  Wiiat  more  certain?  IJut  vet  con- 
>i.lrr— 

'  Adam  being  now  nn  upright  man,  he  was 
•M'A-  to  have  kept  hims«,>lf  had  he  but  looked  to 
it  OS  lie  should  and  might. 

2.  This  being  so,  if  (Jod  had  here  stepped  in, 
he  had  either  aihletl  that  which  had  been  nee<l- 
less,  and  so  had  not  obtainitl  thank fulnes.s,  or 
else  had  made  the  Htrength  of  Ailam  useleH!*, 
j^ea  his  own  workmau-ship  in  so  creating  him 
•uperfluous,  or  else,  by  consequence,  im]>vr- 
feet. 

3.  If  he  had  done  «o,  he  had  taken  .Xdam 
from  his  duty,  which  was  to  truit  and  believe 
his  Maker;  he  had  also  made  void  the  end  of 
the  commandment,  which  was  to  pcntuadc  to 
watchfulncs!),  diligence,  sobriety,  and  contcnt- 
edncsw;  yea,  ancl  by  so  doing  would  not  only 
him.self  have  tem|>ted  Adam  to  transgn-Asion, 
even  to  lay  aside  the  exercise  of  that  »trfnj»th 
that  Goil  had  already  given  him,  but  idiould 
have  become  the  pattern  or  the  fintt  father  to 

*  The  flnsi  eondemnalioD  of  th«  wieked  doea  aol 
tprinf  rr:in  Uod'f  toverei|;n  will  to  dcitroy  «Bjr  of  hli 
rmtional  errmlarpf  ;  tbU  i«  eridrnt  from  the  m%ny 
prr-'  '    •n*.  di<«l»r»tion',  and  protnii««  in  lbs 

w»r  I  .  Jehovah  (wr«r«  \^y  hi*  ((rrat  Mif  that 

b«  dciirci  n-'t  ibn  dr»lh  of  a  »innrr;  but  our  Ixtrd  at- 
«i((iw  the  rauM)  of  rvprohalion  in   tb'-*«  wnrd*  ^  "  V* 
Will   not  c<<fn4   onto   m>>    that  je  might  hav 
wbrrrrerr  rbri«t,  the  opIt  f»tr»-lT  for  thf  ir  r  i 
rrjr.-trd,  tha  linorr     •  I  and  rrnJcrt-l  •.!.« 

ebjcot  of  wralb  and  )  . .  b/  tb«  law  and  Jo*-   j 

45 


all  UH>Heness,  idleness  and  ne-rlect  of  duty; 
which  would  also  m.t  only  have  Lecn  an  ill  ex- 
ample to  Adam  to  continue  to  neglect  no  rea- 
sonable and  wholeitomc  duties,  but  would  havo 
been  to  himself  an  argument  of  d<lViice  to  re- 
tort U|M>n  his  Ci(Hl  when  he  had  r  .r 
time  to  reckon  with  him  for  his  .  .n- 
ours.* 

Many  other  weighty  reajMUw  might  hero  bo 
further  a«hle«l  for  (loU'n  vindication  in  tliijt  par- 
ti.nl.r  I.,, I  jit  this  time  let  the«c  aunice. 


(•n\rri:i:   vii. 

M'htUtrr  any  umltr  Ktrrnnl  L'-prcbtilton 
luire  JhmI  Cattle  to  (^nan-fi''  t;.,<l  for 
not  KUding  oj  them  t 

That  the  answer  to  this  quration  may  t)o  to 
edification,  ncall  again  what  I  ha\e  Ixforo  aa- 
serted— to  wit,  that  for  a  man  to  be  hli  out  of 
(mkI's  election,  and  to  be  made  a  siyiicr,  is  two 
things;  and  again,  f)r  a  man  to  b.-  not  elect, 
and  to  be  condemnecl  to  hell-fire,  is  two  thinpi 
al.so.  Now  I  say,  if  non-election  makeM  oo 
man  a  sinner,  and  if  it  ap|M)intii  no  man  U> 
condemnation  neither,  then  what  grt>und  hath 
any  reprobate  to  quarrel  with  G.wl  for  not 
electing  of  him?  Nay,  further,  nprol.ahon 
considerelh  him  upright,  leaveth  him  upright, 
anil  so  turneth  him  into  the  world;  what 
wrong  doth  GikI  do  him  though  hu  hath  not 
electeil  him?  What  rca«on  hath  ho  that  U 
left  in  this  case  to  quarrel  against  his  Maker? 

If  thou  say,  lieeause  (mmI  hath  not  i)ii>.<ii 
them  as  well  as  chtwen  othep«,  I  at'  n  iv 

but,  ()  man,  who  art  thou  that  rep.  .-.t 

(i<mI?  .Shalt  the  thing  formed  say  tu  him  that 
fonned  it.  Why  host  thou  made  niv  thus?  Ito- 
hold,  as  the  clay  is  in  the  hand  of  the  |Mitler, 
so  are  ye  in  my  hand,  O  hous<»  of  Israel,  sailh 
the  L<)ni  <Jo«l."  tx>  then,  if  I  shimld  »uy  no 
more  but  that  (i'Ml  is  the  only  Lord  and  Cri-n- 
tor,  and  tliat  by  his  Hnvi-rtii^'ntv  h."  I.  it)i  [•  .w.  r 
to  diapoM  of  them    i 

tl««  •  :"  >u««  thr   •>  ••j'h    "hich 

*ajr»,  r  will,  1*1  1:  I   uke  of  iba 

w»ler  ..f  i.r<-  frr<.|jr,"al'  h 

(or  liT»«  and  di««  in  i^n  ;• 

•    '>f  O'J  I  t    La'irl,  »!.  i    1     5    \Lr    tuMI, 
k  tdrrrd.       3ilaT  «>    iKrrrf.r*    »«<h    of 

u<  bate  (;r>/.*c  to  louk   to  Chr  :n|>W<* 

•  aUalion,  who  balb  f>at  a«  v  &<«  of 

h  mM<lf.  wbarvbjr  b«  ba«  |>crf«,-'.(J  fwr  ckt  tiita  tbal 
art  MacUflad  I** 


706 


BUNTAN'S  COMPLETE   WORKS. 


either  to  choose  or  to  refuse  according  to  the 
counsel  of  Iiis  own  will,  who  coukl  object 
at'ainst  him  and  be  guiltless?  "He  giveth  no 
itccount  of  any  of  his  ways,  and  what  his  soul 
desireth  that  doth  he." 

Again,  God  is  wiser  than  man,  and  there- 
fore can  show  a  reason  for  what  he  acts  and 
does,  !)oth  when  and  where  at  present  thou 
bccMt  none.  Shall  God,  the  only  wise,  be  ar- 
raigned at  the  bar  of  thy  blind  reason,  and 
there  be  judged  and  condemned  for  his  acts 
done  in  eternity?  "Who  hath  directed  the 
Si)irit  of  the  Lord,  or  who  hath  been  his  coun- 
sellor?" Do  you  not  know  that  he  is  far  more 
above  us  than  we  are  above  our  horse  or  mule 
that  is  without  understanding?  "  Great  things 
doth  he  that  we  cannot  comprehend;  great 
things,  and  unsearchable  and  marvellous 
things,  without  number." 

But,  I  say,  should  we  take  it  well  if  our 
beast  should  call  us  to  account  for  this  and  the 
other  righteous  act,  and  judge  us  unrighteous 
and  our  acts  ridiculous,  and  all  because  it  sees 
no  reason  for  our  so  doing?  Why,  we  are  as 
bcast.s  before  God. 

But  again,  to  come  yet  more  close  to  the 
point,  tiie  reprobate  quarrels  with  God  because 
he  hath  not  elected  him  ;  well,  but  is  not  God 
the  master  of  his  own  love  ?  and  is  not  his  will 
the  only  rule  of  his  mercy  ?  and  may  he  not, 
without  he  give  offence  to  thee,  lay  hold  by 
electing  love  and  mercy  on  whom  himself 
pleaseth?  ]\Iust  thy  reason,  nay,  thy  lust,  be 
the  ruler,  ordercr,  and  disposer  of  his  grace? 
"May  I  not  do  what  I  will  with  mine  own? 
(saitli  ho.)  Is  thine  eye  evil  because  mine  is 
good  ?" 

Further,  what  harm  doth  God  to  any  repro- 
bate, by  not  electing  of  him  ?  He  was,  as  hath 
been  said,  considered  upright,  so  formed  in  the 
act  of  creation  and  so  turned  into  the  world ; 
indeed  he  w:is  not  elected,  but  hath  that  taken 
anything  from  him?  No,  verily,  but  leaveth 
him  in  good  condition ;  there  is  good,  and  bet- 
'ler,  antl  best  of  all ;  he  that  is  in  a  good  estate 
( (hough  others  through  free  grace  are  in  a  far 
bel(er)  hath  not  any  cause  to  murmur  either 
with  Him  that  gave  him  such  a  place  or  at 
him  that  is  placed  above  him.  In  a  word, 
rei)robati<)n  niaketh  no  man  personally  a  sin- 
ner, n.'ither  doth  election  make  any  man  per- 
sonally righteous:  it  is  the  consenting  to  sin 
that  makes  a  man  a  sinner,  and  the  imputation 
of  grace  and  righteousness  that  makes  gospelly 
and  personally  just  and  holy. 

But  again,  seeing  it  is  God's  act  to  leave 


some  out  of  the  bounds  of  his  election,  it  must 
needs  be,  therefore,  positively  good;  is  that 
then  which  is  good  in  itself  made  sin  unto 
thee?  God  forbid!  God  doth  not  evil  by 
leaving  this  or  that  man  out  of  his  electing 
grace,  though  he  cliooses  others  to  eternal  life 
through  Jesus  Chi^st  our  Lord.  Wherefore 
there  is  not  a  reprobate  that  hath  any  cause, 
and  therefore  no  just  cause,  to  quarrel  with  his 
Maker  for  not  electing  of  him. 

And  that,  besides  what  hath  been  spoken,  if 
you  consider — 

1.  For  God  to  elect  is  an  act  of  sovereign 
grace,  but  to  pass  by  or  to  refuse  so  to  do  is 
an  act  of  sovereign  power,  not  of  injustice. 

2.  God  might  therefore  have  chosen  whether 
he  would  have  elected  any,  or  so  many,  or  few, 
and  also  which  and  where  he  would. 

3.  Seeipg,  then,  that  all  things  are  at  his 
disposal,  he  may  fasten  electing  mercy  where 
he  pleaseth,  and  other  mercy,  if  he  will,  to 
whom  and  when  he  will. 

4.  Seeing,  also,  that  the  least  of  mercies  are 
not  deserved  by  the  best  of  sinners,  men,  in- 
stead of  quarrelling  against  the  God  of  grace 
because  they  have  not  what  they  list,  should 
acknowledge  they  are  unworthy  of  their  breath, 
and  also  should  confess  that  God  may  give 
mercy  where  he  pleaseth,  and  that,  too,  both 
which  or  what,  as  also  to  whom  and  when  he 
will,  and  yet  be  good,  and  just,  and  very 
gracious  still.  Nay,  Job  saith,  "He  taketh 
away,  who  can  hinder  him  ?  or  who  will  say 
unto  him,  What  dost  thou?" 

The  will  of  God  is  the  rule  of  all  righteous- 
ness ;  neither  knoweth  he  any  other  way  by 
which  he  governeth  and  ordereth  any  of  his 
actions.  Whatsoever  God  doth,  if  is  good  be- 
cause he  doth  it,  whether  it  be  to  give  grace  or 
to  detain  it,  whether  in  choosing  or  refusiiig. 
The  consideration  of  this  made  the  holy  men 
of  old  ascribe  righteousness  to  their  Maker 
even  then  when  yet  they  could  not  see  the 
reason  of  his  actions ;  they  would  rather  stand 
amazed  and  wonder  at  the  heights  and  depiha 
of  his  unsearchable  judgments,  than  quarrel  at 
the  strange  and  most  obscure  of  them. 

God  did  not  intend  that  all  that  ever  he 
would  do  should  be  known  to  every  man,  uo 
nor  yet  to  the  wise  and  prudent ;  it  is  as  much 
a  duty  sometimes  to  stay  ourselves  and  wonder, 
and  to  confess  our  ignorance  in  many  things 
of  God,  as  it  is  to  do  other  things  that  are  duty 
without  dispute.  So,  then,  let  poor  dust  and 
ashes  forbear  to  condemn  the  Lord  because  he 
goeth  beyond  them;  and  also  rhey  should  be- 


n  i:  PRO  DA  Tioy  a  sser  ted. 


707 


ware  they  speak  not  wickedly  for  liim,  though 
it  be,  Hit  tlioy  think,  to  jiistity  his  iictioiis: 
"The  Lord  i.s  rigliteous  in  all  hia  wuya,  and 
holv  ill  ;ill  his  \v<jrks."  * 


CHAPTKIi    VIII. 

Whrihfr  KUrnal  HfptoUitioii  iit  iUelf,  or  in 
iU  J>odriur,  bt  in  vcri/  dcfil  an  Jliiidrancc 
to  any  Man  in  eeekint/  the  Salvation  of  It  is 
Sotilf 

In  uiy  discourse  upon  tiiis  (picstiun  I  must 
entreat  the  reader  to  mind  will  what  is  pre- 
tiiiscd  in  the  bei;inninj;  of  the  former  ehapter, 
wliiii)  is,  that  reprobation  mnkes  ni>  man  a 
riinner,  appoints  no  man  to  cundenination,  but 
leaveth  him  upright  after  all.  80,  then,  thougli 
Ciod  doth  leave  the  most  of  men  without  tho 
bounds  of  his  election,  his  so  doing  in  neither 
in  itself  nor  yet  its  doctrine  (in  very  deed)  an 
hindrance  to  any  man  in  seeking  the  salvation 
of  his  S4jul. 

I.  It  hindereth  not  in  it.self,  as  is  clear  by 
•  lie  ensuing  considerations: 

1.  That  which  hindereth  hiin  is  tho  weak- 
rii-ss  that  came  upon  him  by  reason  of  sin. 
Now  (lod  only  matle  the  man,  but  man's  lis- 
tening to  Satan  made  him  a  sinner,  which  is 
the  cause  of  all  his  wcakm-ns.  This  therefore 
is  it  that  hindereth  him,  and  that  also  disen- 
>i>leth  him  in  seeking  the  salvation  of  his  soul. 

Let  no  man  Kay  when  ho  is  tempted,  I  am 
t.inpted  of  Ciod ;  for  God  cannot  bo  tempted 
of  evil,  neither  temptelh  he  ony  man.  CJcmI 
made  man  upright,  but  he  hath  sought  out 
many  invention!*." 

2.  It  hindereth  not  in  itself,  for  it  takelh  not 
any  thing  from  a  man  that  would  help  him 
might  it  continue  with  him  ;  it  takes  not  away 
the  least  part  of  his  strength,  wisilom,  courage, 
innoccncy,  or  will  to  ginxl ;  all  tlu'so  wito  l<»st 
t>y  the  f.ill  in  that  day  when  hi-  • 

Nay,   riprobatiu  •-    under  somr 

did  ralhcr  establish  all  these  U|>on  the  rcpro- 

bit*- ;  for  oa  it  decrees  him  left,  so  it  Icit  bim 

•  '  >ocr>(  thiiiK*  b«loo(  (o  God,  bat  tho**  llial  sr* 
.  ralrtl  txrlonc  to  D«."     Il  i*  •  r»in  IbiDf  for  mrn  lo 
e«ri|  at  the  li  .'.<l  lo  quar- 

nl  »tlb  Uod  :  ■  b^  olbarf. 

Tbcir  b«ft  way  W'>u'.|  1>-  (■>  »'«iif.-  '.!.■  :i.  ••  Uct  of  ihclr 
onn  election  bjr  uainK  Ibo  Dirani  and  aalkin;  in  (b« 
mayt  of  (Jo4'<  •pfioinlnirDt  ai  laij  ijovo  in  tbc  ii"r<l ; 
•aii  tkcn  lh*j  vill  finJ  (bat  U<j4  eaanol  drojr  bimtrlf. 


upright.  Wherefore  man's  hindrance  cometh 
on  him  from  other  means,  even  Sy  the  fall,  and 
not  by  the  simple  act  of  eternal  reprobation. 

3.  As  rt>prubation  hindereth  not  either  of 
these  two  ways,  so  neither  is  it  from  this  sim- 
ple act  that  Satan  is  |K-rmitted  either  to  lompl 
them,  that  they  might  be  tried  or  that  thej 
might  be  overthrown. 

1.  It  is  not  by  this  act  that  fiatan  U  |>rrm!U 
ted  to  tempt  them  that  tiny  might  be  Irietl, 
beeauso  then  the  Son  of  Ciod  himself  must  be 
reached  by  this  reprobation,  ho  being  tempted 
by  tho  devil  as  much  if  not  more  than  any; 
yea,  and  then  must  every  one  of  the  elt-et  b« 
un<ler  eternal  reprobation  ;  for  they  also,  and 
that  after  their  conversion,  are  grimtly  a*- 
saulted  by  him:  ".Many  are  tho  troubles  of 
the  righteous,"  Ac. 

'2.  Neither  is  it  from  tho  act  of  reprobattoo 
that  sin  hath  entered  the  worhl.  no  more  than 
from  election,  because  those  under  the  |»<iwer 
of  election  did  not  oidy  fall  at  first,  but  do 
still  generally,  as  foully,  before  conversion,  m 
the  reprobate  himself.  Wliereju*,  if  either  the 
temptation  or  the  fall  were  by  virtue  of  r«'p- 
robation,  then  the  reprobates,  and  they  only, 
should  have  been  tempted  and  have  falleo. 
The  temptation,  then,  and  tho  fall,  doth  rome 
fronj  other  means,  and  so  the  hindrance  of  the 
repn>bate.  than  from  eternal  reprobation.  For 
tlie  temptation,  tho  fall,  and  hindnince  being 
universal,  but  the  act  of  reprobation  partio- 
ular,  the  hin<lrance  must  nce<iscomc  from  such 
a  cause  as  taketh  hold  on  all  men,  which  in- 
deed is  the  fall;  tho  cause  of  which  waa 
neither  election  nor  reprobation,  but  man's 
voluntary  listening  to  the  tempter. 

3.  It  is  yet  far  m<»ro  evident  that  reproba- 
tion hindereth  no  man  from  se<>king  the  salva- 
tion of  his  soul,  because,  notwithstanding  all 
that  reprobation  doth, yet  (itxlgiveth  to  divers 
of  the  repmbatos  great  encourngements  there- 
to; to  wit.  the  tendernof  the  (io>j>cl  in  general, 
not  excluding  any ;  great  light  als<j  to  undor- 

'■id  it,  with  many  u  sweet  taste  of  the  good 

rk  of  (iod  and  the  jxiwers  of  the  world  to 
come;  he  maketh  them  sometimes  also  to  be 
partakers  of  the  Holy  <;i.-f     m.  I    ..iM.rt.fh 


bat  will  n. 

1 

iKat.  b« 

'; 

am  • 

1*. 

Tb^ 

•oH- 

log  lu  t  liti<!  !    f  a'.'. 

c4 

lo  tu,  bsib  oalnraili 

•    4lS 

a  nalaral   l>rnl  ao>i   idcIjij*. 

n  '.i^  aaJ   ali 

Aj  f«r  Ito 

|irap(i<v  of  all  boliar'*. 

708 


BUNYAN'S  COMPLETE  WORKS. 


many  of  them  into  fellowship  with  his  elect ; 
yea,  some  of  them  to  be  rulers,  teachers,  and 
governors  in  his  house;  all  which,  without 
doubt,  both  are  and  ought  to  be  great  encour- 
agements, even  to  the  reprobates  themselves,  to 
geek  the  salvation  of  their  souls. 

II,  As  it  hiiidereth  not  in  itself,  so  it  hin- 
dereth  not  by  its  doctrine;  for  all  that  this 
doctrine  saith  is,  that  some  are  left  out  of 
God's  election,  as  considered  upright.  Now 
this  doctrine  cannot  hinder  any  man,  for — 

1.  No  man  still  stands  upright. 

2.  Though  it  saith  some  are  left,  yet  it  points 
at  no  man,  it  nameth  no  man,  it  binds  all  faces 
in  secret.  So,  then,  if  it  hinder,  it  hindereth 
all,  even  the  elect  as  well  as  reprobate ;  for  the 
reprobate  hath  as  much  ground  to  judge  him- 
self elect  as  the  very  elect  himself  hath  before 
he  be  converted,  being  both  alike  in  a  state  of 
nature  and  unbelief,  and  both  alike  visibly 
liable  to  the  curse  for  the  breach  of  the  com- 
mandment. Again,  as  they  are  equals  here, 
so  also  have  they  ground  alike  to  close  in 
with  Christ  and  live;  even  the  open,  free,  and 
full  invitation  of  the  Gospel  and  promise 
of  life  and  salvation  by  the  faith  of  Jesus 
Christ. 

3.  It  is  evident  also  by  experience  that  this 
doctrine  doth  not  indeed,  neither  can  it,  hin- 
der any,  (this  doctrine,  I  mean,  when  both 
rightly  stated  and  rightly  used,)  because  many 
who  have  been  greatly  afflicted  about  this  mat- 
ter have  yet  at  last  had  comfort ;  which  com- 
fort, when  they  have  received  it,  hath  been  to 
them  as  an  argument  that  the  thing  they 
feared  before  was  not  because  of  reprobation, 
rightly  stated,  but  its  doctrine  much  abused 
was  the  cause  of  their  affliction  ;  and  had  they 
had  the  same  light  at  first  they  received  after- 
wards, their  troubles  then  would  soon  have 
fled,  as  also  now  they  do.  Wherefore  discour- 
agement comes  from  want  of  light,  because  they 
are  not  skilful  in  the  word  of  righteousness; 
for  had  the  discouragement  at  first  been  true, 
(which  yet  it  could  not  be,  unless  the  person 
knew  by  name  himself  under  eternal  reproba- 
tion, which  is  indeed  impossible,)  then  his 
light  would  have  pinched  him  harder;  light 
would  rather  have  fastened  this  his  fear  than 
at  fdl  have  rid  him  of  it. 

Indeed  the  Scripture  saith.  The  word  is  to 

•  Tho  reader  is  advised  to  attend  diligently  to  the 
reasoning  here  advanced ;  which  if  he  do  it  will  ap- 
pear that  men  continue  in  a  reprobate  state  by  reason 
of  the  depravity  and  enmity  of  their  own  corrupt 
hearts    and  for  want  of  calling  upon   God,  reading 


some  the  savour  of  death  unto  death,  when  to 
others  the  savour  of  life  unto  life.  But  mark, 
it  is  not  this  doctrine  in  particular,  if  so  much 
as  some  other,  that  doth  destroy  the  reprobate. 
It  was  respite  at  which  Pharaoh  hardened  his 
heart,  and  the  grace  of  God  that  the  repro- 
bates of  old  did  turn  into  lasciviousuess.  Yea, 
Christ  the  Saviour  of  the  world  is  a  stumbling- 
block  unto  some  and  a  rock  of  offence  unto 
others.  But  yet,  again,  consider  that  neit)>er^ 
he  nor  any  of  God's  doctrines  are  so  simply 
and  in  their  own  true  natural  force  and  drift; 
for  they  beget  no  unbelief,  they  provoke  to  no 
wantonness,  neither  do  they  in  the  least  en- 
courage to  impenitency;  all  this  comes  fiom 
that  ignorance  and  wickedness  that  came  by 
the  fall.  Wherefore  it  is  by  reason  of  that  also 
that  they  stumble,  and  fall,  and  grow  weak, 
and  are  discouraged,  and  split  themselves, 
either  at  the  doctrine  of  reprobation  or  at  any 
other  truth  of  God. 

Lastly.  To  conclude  as  I  began,  there  is  no 
man  while  in  this  world  Uiat  doth  certainly 
know  that  he  is  left  out  of  the  electing  love  of 
the  great  God;  neither  hath  he  any  ward  in 
the  whole  Bible  to  persuade  him  so  to  conclude 
and  believe,  for  the  Scriptures  hold  forth  sal- 
vation to  the  greatest  of  sinners.  W^herefore, 
though  the  act  of  reprobation  were  far  more 
harsh,  and  its  doctrine  also  more  sharp  and 
severe,  yet  it  cannot  properly  be  said  to  hinder 
any.  It  is  a  foolish  thing  in  any  to  be  troubled 
wdth  those  things  which  they  have  no  ground 
to  believe  concerns  themselves,  especially  when 
the  latitude  of  their  discouragement  is  touch- 
ing their  own  j^ersons  only :  "  The  secret  things 
belong  unto  the  Lord  our  God."  Indeed  every 
one  of  the  words  of  God  ought  to  put  us  upon 
examination,  and  into  a  serious  inquiry,  of 
our  present  state  and  condition,  and  how  we 
now  do  stand  for  eternity ;  to  wit,  -whether  we 
are  ready  to  meet  the  Lord,  or  how  it  is  wdth 
us.  Yet,  when  search  is  fully  made,  and  the 
worst  comes  unto  the  worst,  the  party  can  Snd 
himself  no  more  than  the  chief  of  sinners,  not 
excluded  from  the  grace  of  God  tendered  in 
the  Gospel;  not  from  an  invitation,  nay,  a 
promise,  to  be  embraced  and  blest  if  he  comes 
to  Jesus  Christ.  Wherefore  he  hath  no  ground 
to  be  discouraged  by  the  doctrine  of  reproba- 
tion.* 

his  word,  and  using  the  means  of  grace.  Instead  of 
men's  perplexing  their  minds  concerning  the  doctrine 
of  reprobation,  calling  it  an  horrible  decree,  as  some 
do,  they  should  be  looking  up  to  God  to  enable  them 
to  flee  from  the  wrath  to  come,  and  then  they  win  be 


REPROBATION  ASSERTED. 


709 


CHAPTER    IX. 

Wlidher  God  would  in  deed  and  in  truth 
that   the  Goffpel,  with   the  Grace   thereof, 
should  be  tendered  to  //lowe  that  yet  he  hath 
bound  up  under  Klernal  Reprobation  t 
To  this  qu<»tiun  I  shall  juwwer — 
First.  Ill  the  hmguago  of  our  LonI,  "Go 
prourh  the  Gospel  unto  every  creature;"  and 
»g:iin,   "  L«M)k  unto  me,  all  ye  endn  of  tlie 
eaitli,  and  be  ye  «avcil ;  and  whosoever  will, 
ha  hint  take  tho  water  of  life  freely."     And 
the  reason  is,  bcoauiic  Christ  died  for  all,  tasted 
death  for  every  man,  is  the  Haviour  of  tho 
world,  and  the  propitiation  for  the  sins  of  tho 
whole  wiirld. 

HeeoiiiHy.  I  gather  it  from  thortfc  several  cen- 
sures that  even  every  one  goeth  under  that 
doth  not  reeeivo  Christ  when  oll'ered  in  the 
genend  tenders  of  the  Gospel:  "He  that  be- 
lieveth  not  shall  be  damned;  he  that  believelh 
not  makes  Gtxl  a  liar,  because  he  believelh  not 
the  record  that  God  hath  given  of  his  S«in  ;" 
and,  "  Woe  unto  tliee,  Capernaum,  woe  unto 
thee,  Corazin,  woe  unto  thee,  Hethsaida  ;"  with 
many  other  sayings;  all  which  words,  with 
lany  other  of  the  sjime  nature,  carry  in  them 
ii  very  great  argument  to  this  very  purpose; 
for  if  those  that  perish  in  the  days  of  the  (Jos- 
pel  shall  have  at  le:uil  their  damnation  heigltt- 
cne<l  becau'^e  they  have  negleetetl  and  refused 
t'l  r<(.iv'  t!i>  «;.«i)el,  it  must  neetls  be  that 
tlic  (i'-j>i  1  was  with  all  faithfulness  to  be  teii- 
:  TiHl  unto  them;  the  which  it  could  not  be 
iide-ss  the  death  of  Christ  did  extend  itself 
Mittn  them  ;  for  the  ofl'er  of  the  Go8|>cI  cannot, 
with  (iimI's  allowam  "'  r.d  any  further 

than  the  d«-ath  of  .1  -t  di)th  go;  be- 

cau^o  if  that  Ik?  taken  away  there  is  indeed  no 
(io-pel  nor  grace  to  Ik*  extended.     Ilesidiw,  if 
':y  er«*ry  ertnUtrt  and  the  like  should  bo  meant 
only  the  elect,  then  are  all  the  |>ersuasion»  of 
the  Gospel  to  no  elTect  at  all ;  for  ntill  the  un- 
con verteil,  who  are  here  eo: 
of  it,  they  return  it  as  ; 
Know   I  am   elected,  and  liu-rci'nre   durv   n>il 
Cfime  to  Jesus  Christ ;  for  if  the  ileath  of  Jesiu 
Christ,  and  bo  the  general  tender  of  the  Gospel, 
concern  the  elect  alone,  I,  not  knowing  myself 
to  be  one  of  tluit  nund>or,  am  at  a  mighty 
iMunpc;  nor  know  I  whether  is  tli 
in,  to  lfli'«vo  or  to  «|fwpnir;   f..r   ! 


not  knowing  myself  to  be  one  of  that  number, 
dure  n<it  believe  the  Gospel  that  I  lib 

blmxl  to  jtave  me:  nay,  I  think  w  .  nmy 

not,  until  I  first  do  know  I  am  eieet  ol  God 
and  up|M»iiit«t|  thereto. 

Thirdly.  (!od  tho  Father  and  Jc-»u«  ChriM 
his  S«m  would  have  all  men  whatever  invittid 
by  the  GosihjI  to  lay  hold  of  life  by  Chiiit» 
whether  eliTt  or  reprolmle;  for  if  b* 

true  that  there  is  hueh  a  thing  ..  Mid 

reprobation,  yet  (J.mI,  by  the  triuitm  of  tho 
Gospel  ill  the  minixtry  of  his  wor»l,  li>nk*  upon 
men  under  another  consideration— to  wit,  M 
sinners— ami  as  sinnerti  inviteii  ihcni  to  Udicvf^ 
lay  hold  of,  and  embnice  the  mime.     He  saiUi 

not  to  his  mintstent,  "(Jo  preach  to  tl let* 

because  they  are  elect,  and  shut  "iit  <•»!•.  rt  be- 
cause they  ore  not  so,"  Hut,  '• '  -he 
(lospel  to  sinners;  and  as  they  ai  bid 
them  come  to  me  and  live."  And  it  niuA 
neciLs  be  so,  otherwise  tho  preacher  could 
neither  speak  in  faith  nor  the  |>coplo  bear  in 
faith ;  first,  the  preacher  could  not  xpeak  to 
faith,  because  he  kiioweth  not  the  cli«-t  from 
the  reprobate;  nor  they  again  hear  in  fuith, 
because,  as  unconvcrte*!,  they  would  be  alwuya 
ignorant  of  that  also;  so,  then,  the  minintor 
neither  knowing  whom  ho  should  ofl'er  lift 
unto,  nor  yet  the  {teople  which  of  them  arc  to 
receive  it,  how couM  the  w<. I  '  '  ■  hrd 
in  faith  with  iK)wer?  and  I  pie 
believe  and  embnice  it?  llul  n<  her 
otlering  mercy  in  the  Gosind  t4»  -  'Uej 
are  sinners,  here  is  way  made  for  the  word  to 
be  Hi>oken  in  faith,  lK-(*auso  \\v*  hearern  art 
sinncni;  yea,  and  cneouragenH-nt  aUo  fur  the 
IH'oplo  to  receive  and  clotto  therewith,  they 
understanding  (hey  are  dinners :  "  Christ  Jenua 
came  into  the  world  to  save  sinner*." 

Fourthly.  The  CJ<»s|Hrl  mutt  Ik*  prearln-<l  to 
fkinners,  a.<«  they  are  sinners,  witlniiit  di-tiiutioo 
of  elect  or  repmbate,  bccuust?  neither  the  ooo 
nor  yet  the  otlier  (on  considered  under  thc«0 
'  acts)  are  Ht  subjectii  to  eml'f.iee  th« 
-for  neither  the  one  act  n<<r  ><  t  th« 
uthir  doth   \  hut 

the  (Jrn»|H»l  .irf 

•innerv  and  t 

for  sin ;  wh.     .  .         ,  I 

bccauM  they  arc  elect,  it  i"  .tnd 

mercy  to  them  a*  not  "in- 

nem.     And,  I  sav,  t<>  •■t« 

i  do- 


and  tb->u^h  «•  can  bare  no  cviijrncc  of  oor  f>aMicu!ar   I   a*  thai  mItaUod  sbicb  U  lb«  |>««al>«r  |>arti«a  of  lk« 
•Jaccioa  thcfure  we  l>«liovc«J,  jrvl  ••  ftfv  to  trvtt  lo   I  aWcl  obIj. 


710 


BUNYAN'S  COMPLETE  WORKS. 


niul  of  grace  to  them  tliat  have  no  deed  there- 
of, but  also  before  occasion  is  given  on  their 
part  for  such  a  dispensation.  And  I  say  again, 
therefore,  to  offer  Christ  and  grace  to  man 
elect,  as  simply  so  considered,  this  administers 
to  him  no  comfort  at  all,  he  being  here  no  sin- 
ner, and  so  engagcth  not  the  heart  at  all  to 
Jfisiis  Christ,  for  that  comes  in  and  is  effected 
on  them  as  they  are  sinners.  Yea,  to  deny  the 
Gospel  also  to  the  reprobate  because  he  is  not 
elect,  it  will  not  trouble  him  at  all;  for,  saith 
he,  "  So  I  am  not  a  sinner,  and  so  do  not  need 
a  Saviour."  Butnow,  because  the  elect  have 
no  need  of  grace  in  Christ  by  the  Gospel  but  as 
they  are  sinners,  nor  the  reprobates  cause  to  re- 
fuse it  as  they  are  sinners,  therefore  Christ,  by 
tlie  word  of  the  Gospel,  is  to  be  proffered  to 
both,  without  considering  elect  or  reprobate, 
even  as  they  are  sinners.  "  The  whole  have 
ao  need  of  the  physician,  but  those  that  are 
rick.  I  came  not  to  call  the  righteous,  but  sin- 
ners, to  repentance." 

Thus  you  see  the  Gospel  is  to  be  tendered  to 
all  in  general,  as  well  to  the  reprobate  as  to 
the  elect,  to  sinners  as  sinners;  and  so  are 
they  to  receive  it  and  to  close  with  the  tenders 
thereof.* 


CHAPTER  X. 

Seeing,  then,  that  the  Grace  of  God  in  the 
Gospel  is  by  that  to  be  Proffered  to  Sin- 
ners as  Sinners,  as  well  to  the  Reprobate 
as  the  Elect,  is  it  possible  for  those  who  in- 
deed are  not  Elect  to  Receive  it  and  be 
Saved f 

To  this  question  I  shall  answer  several 
things,  but  fir;?t  I  shall  show  you  what  that 
grace  is  that  is  tendered  in  the  name  Gospel, 
and  secondly,  what  it  is  to  receive  it  and  be 
saved. 

First,  then.  The  grace  that  is  offered  to 
sinners  as  sinners,  without  respect  to  this  or 
that  person,  it  is  a  suflicicncy  of  righteous- 
ness, pardoning  grace,  and  life,  laid  up  in  the 
person  of  Christ,  held  forth  in  the  exhorta- 
tion and  word  of  tlie  Gospel,  and  promised  to 
be  theirs  that  receive  it;   yea,  I  say,  in  so 

•  None  arc  excluded  the  benefit  of  the  great  and 
precious  salvation  procured  and  finished  by  the  Lord 
Jesus  Christ  but  they  who,  by  pcrverseness,  unbelief 
and  iiii]icnitency,  exclude  themselves.  Sinners,  mis- 
vablo,  helpless,  and  hopeless  sinners,  are  the  objects 


universal  a  tender  that  not  one  is  by  it  ex- 
cluded or  checked  in  the  least,  but  rather  en- 
couraged if  he  hath  the  least  desire  to  life; 
yea.  it  is  held  forth  to  beget  both  desires 
and  longings  after  the  life  thus  laid  up  in 
Christ. 

Secondly.  To  receive  this  grace  thus  ten- 
dered by  the  Gospel,  it  is — 

1.  To  believe  it  is  true. 

2.  To  receive  it  heartily  and  unfeignedly 
through  faith.     And, 

8.  To  let  it  have  its  natural  sway,  course 
and  authority  in  the  soul,  and  that  in  that 
measure  as  to  bring  forth  the  fruits  of  good 
living  in  heart,  word,  and  life,  both  before 
God  and  man. 

Now  then  to  the  question : 

Is  it  possible  that  this  tender,  thus  offered 
to  the  reprobate,  should  by  him  bo  thus  re- 
ceived and  embraced  and  he  live  thereby? 

To  which  I  answer  in  the  negative.  Nor 
yet  to  the'  elect  themselves — I  mean  as  con- 
sidered dead  in  trespasses  and  sins,  which  is 
the  state  of  all  men,  elect  as  well  as  reprobate. 
So,  then,  though  there  be  a  sufficiency  of  life 
and  righteousness  laid  up  in  Christ  for  all 
men,  and  this  tendered  by  the  Gospel  to  them 
without  exception,  yet  sin  coming  in  between 
the  soul  and  the  tender  of  this  grace,  it  hath 
in  truth  disabled  all  men,  and  so,  notwith- 
standing this  tender,  they  continue  to  be 
dead.  For  the  Gospel,  I  say,  coming  in  word 
only,  saveth  no  man,  because  of  man's  im- 
pediment; wherefore  those  that  indeed  are 
saved  by  this  Gospel,  the  word  comes  not  to 
them  in  word  only,  but  also  in  power,  and  in 
the  Holy  Ghost  is  mixed  with  faith,  even 
with  the  faith  of  the  operation  of  God,  by 
whose  exceeding  great  and  mighty  power 
they  are  raised  from  this  death  of  sin  and 
enabled  to  embrace  the  Gospel.  Doubtless, 
all  men  being  dead  in  trespasses  and  sins,  and 
so  captivated  under  the  power  of  the  devil, 
the  curse  of  the  law,  and  shut  up  in  unbelief, 
it  must  be  the  power  of  God,  yea,  the  exceed- 
ing greatness  of  that  power,  that  raiseth  the 
soul  from  this  condition  to  receive  the  holy 
Gospel. 

For  man  by  nature  (consider  him  at  best) 
can  see  no  more  nor  do  no  more  than  what 
the  principles  of  nature  understands  and  helps 

of  this  salvation.  Whosoever  is  enabled  to  see,  in  the 
light  of  God's  Spirit,  their  wretched  and  forlorn  state, 
to  feel  their  want  of  Christ  as  a  suitable  Saviour,  and 
to  repent  and  forsake  their  sins,  shall  find  mercy,  fjr 
"  God  is  no  respecter  of  persons." 


ni.rnoiJA noy  asserted. 


711 


lodo;  wliicn  nature  bciiij;  bt-low  the  discern- 
ings  of  thiiij^s  truly,  spiritually,  aiiU  saviii'jly 
good,  it  iiiujit  iieodd  fall  short  of  rcceivinjr, 
loving,  and  delighting  in  them.  "The  nat- 
aral  man  recoivcth  not  the  things  of  the 
c?|iirit  of  (lod,  for  they  are  ftMilishnens  unto 
him  :  neither  ean  he  know  them,  bceause  tlu*y 
»re  .spiritually  liiricerneil."  Now,  I  »ay,  if  the 
natural  man  at  ht-st  (f«»r  tlie  elect  hefore  eon- 
i'r>tion  are  no  more,  if  quite  ho  mueli)  cannot 
do  thin,  how  shull  they  attain  thereto,  being 
no'v  n«it  only  corrupted  and  inftx'te<l,  but  de- 
prave*!, bewitche«l  and  drad,  swallowed  up  of 
unl>elief,  ignorance,  confujtion,  liardncs.t  of 
heait,  halrvd  of  (JikI,  and  the  like?  When 
u  thorn  by  nature  bearcth  grapes,  and  a  thi.H- 
tle  beareth  llgs,  then  nuiy  thin  thing  be.  To 
lay  hold  of  and  receive  the  CJospel  by  a  true 
and  .saving  faith,  it  la  an  act  of  the  kouI,  hn.H 
made  u  new  creature,  which  is  the  workntnn- 
ohip  «»f  liod :  *'  Now  Hi-  tliat  hath  wrought  uh 
for  the  selfsame  thing  i.s  tJod.  For  a  corrupt 
tree  cannot  bring  forth  good  fruit.  Can  the 
Klhiopian  change  hi.s  skin?" 
IJut  yet  the  eau>e  of  thi.s  impossibility — 
1.  Lieth  not  in  reprobation,  the  elect  them- 
selvrt  being  an  ujuch  unable  to  receive  it  as 
the  i-lher.  * 

l!.  Neither  is  it  because  the  reprobate  is  ex- 
'.uded  in  the  tender,  for  that  is  universal. 

3.  Neither  is  it  because  there  wanteth  argu- 
iont.s  in  the  tendern  of  the  Oi»s]h>I,  for  there  in 

it  only  pleoty,  but  Huch  aa  be  ]>en»uaiiivc, 
.ear,  and  full  of  nilionatity. 

4.  Neither  is  it  bc«ause  lli«ie  creatures  have 
;.•)  need  thereof,  for  t 

0.  Wln-relore  it  i--  i  they  are 
by  »in  deail,  captivated,  n»ad,  >H'lf-opjM»serH, 
blind,  alienated  in  their  minds,  and  hatent  of 
the  Lord.  Ikrhold  tlic  ruiiu  that  nin  hath 
made ! 

Wherefore,  whoever  receivelh  the  grace  that  I 
is  tendered  in  the  (iosjk'I,  they  mUit  Ih'  >, 
ened  by  the  |M)Wir  of  (mkI,  their  eyes  nn. 

;>en«Hl,  their  un«lerstundings  illuminated,  their 
'  ant  unstopped,  their  liearta  eircumciseil,  their  , 
•■■  ills  also  rectified,  and  the  Son  of  God  rcvmlctl 
I    them;    yet,  o-s   I   j<aid,  not  IneauM!   there  I 
>anteth  argument  in  these  tenders,  but  !»*•-  , 
cause   nien  arc  deail,  and   blind,  an<l  < 
hear  the  wnril.     "  Why  do  you  n<»t  under 
my  upoech?  (with  ChrUt:;  even  because  you 
cannot  hear  my  wonl." 

For  otherwiiio,  a^  I  Mid  but  now,  there  \»— 

1.  nationality  enough  in  the  tenders  of  the 
Li'jspel. 


2.  rersu.isionJi  of  weight  enough  to  provoke 
to  faith.     And, 

3.  Arguments  enough  to  persuade  to  con- 
tinue therein. 

Fintt.  In  it  not  reaitonable  that  man  Hhould 
believe  (Jod  in  the  pn>ffer  of  the  (Ja«|N.>l  and 
live  by  it  ? 

Is  tJiere  '  l.(»th 

>'  ulh  anil  I  '  iroin 

tiie  HUlhcie'iey  of  the  nicriln  of  fhrint,  bm  alao 
from  the  frecncMi  and  fulniiM  of  iho  promi<»ef 
What  unreasonable  thing  doth  the  (io.|H|  bid 
thee  credit?  Or  whot  faUehiMMi  dolii  it  ei>m- 
njand  theo  to  receive  f«»T  tiiitli*  lii-|..d.  in 
many  |Munts  the  (J««s|mI  i  ,   but 

yet  in  never  a  one  against  ii  ;hi«« 

things  wherein  it  beginnctb  with  the  tinner  in 
order  to  eternal  life. 

Again,  touching  its  perHua»iunii  to  provoke 
to  faith- 
First.  WitJj  how  many  f>igns  and  wnndera, 
nura«-Us  and  mighty  dei«ls,  hath  it  !•.  ■  n  onrtj 
and  again  confirmed,  and  that  to  this  very 
end  I 

tjecondly.  With  how  many  oaths,  derlan- 
tions,  attestations,  and  proelamationii  ia  it 
avoucheil,  confirme«l,  and  ewtablishetl ! 

Thirdly.  And  why  ithould  not  endrnrv  be 
given  to  that  (t(H|K>l  that  i« '  '..od, 

the  bloo«l  of  the  Sm  of  •  .  vca, 

that  Ciospel  that  did  never  yet  fail  any  ihal  in 
truth  have  cai»t  them»elvc«  U|m.m  if  .u,. ..  »K« 
foundation  of  the  world? 

Again,  an  there  is  rationalit  nn<l 

|»orsuasion  sulTuient,  so  there  i-  :  enl 

n  the  law.  '  m«*st  prevolent,  to  |H<rstinii'  n.  (hero- 

in, ancl  that  too  heartily,  '  and  un- 

feignetlly,  unto  the  end,  did  not,  as  i  have  said, 
blindness,  madnesM,  deadne^s,  and  wilful  re- 
bellion carry  them  away  in  the  vanity  of  Ihoir 
minds  and  overcome  them. 

For,  first,  if  they  could  but'  cim^ldor  how 

•y   have  sinned,  how   t!  •  ked 

-l,  iVc. — if  they  enuhl  bi;  .»t  a 

dixinal  state  the  state  of  the  danmul  i*,  and 

also  that  in  a  moment  their  condition  is  like  to 

b«  the  same — would  tliey  not  cleave  to  the  Go*- 

|>cl  and  livcT 

.Ss^H^indly.  Tlioenjoymrnl  of  fJnH.  and  Oirial, 

-    (ho 

and 

to  live  always  in  the  hei^^ht  •<!  jny, 

gladncM   imaginable,  one   *mi. -    «ere 

enough  to  |>crsuadc  the  rtrj  damned  now  in 
hell. 
There  is  no  man  that  pcrishcth  for  want  ot 


712 


BUNYAN'S  COMPLETE  WORKS. 


sufficient  reason  in  the  tenders  of  the  Gospel, 
nor  any  for  want  of  persuasions  to  faith,  nor 
yet  because  there  wanteth  arguments  to  pro- 
voke to  continue  therein.  But  the  truth  is, 
the  Gospel  in  tliis  hatli  to  do  with  unreason- 
able creatures,  with  such  as  will  not  believe  it, 
and  tluit  because  it  is  truth:  "And  because  I 
teli  you  tbe  truth,"  saith  Christ,  (therefore) 
"you  believe  me  not." 

Question.  Well,  but  if  this  in  truth  be  thus, 
how  then  comes  it  to  pass  that  some  receive  it 
and  live  for  ever?  for  you  have  said  before 
tiiat  the  elect  are  as  bad  as  the  reprobate,  and 
full  as  unable  as  they  (as  men)  to  close  with 
these  tenders  and  live. 

Anstver.  Doubtless  this  is  true,  and  were  the 
elect  left  to  themselves,  they,  through  the 
wickedness  of  their  heart,  would  perish  as  do 
others.  Neither  could  all  the  reasonable,  per- 
Buasivc,  prevalent  arguments  of  the  Gospel  of 
God  in  Christ  prevail  to  make  any  receive  it  and 
live.  Wherefore  here  you  must  consider  that  as 
there  is  mercy  proclaimed  in  the  general  ten- 
ders of  the  Gospel,  so  there  is  also  the  grace 
of  election ;  whicli  grace  kindly  overruleth 
and  winneth  tiie  spirit  of  the  chosen,  working 
in  them  that  unfeigned  closing  therewith  that 
makes  it  circctual  to  their  undoubted  salvation  ; 
which  indeed  is  the  cause  that  not  only  in  other 
iges,  but  also  to  this  day,  there  is  a  remnant 
that  receive  this  grace,  they  being  appointed, 
[  say,  thereto  before  the  world  began,  preserved 
in  time  fron)  that  which  would  undo  theni, 
and  enabled  to  embrace  the  glorious  Gospel  of 
grace,  and  peace,  and  love. 

Now  there  is  a  great  difference  between  the 
grace  of  election  and  the  grace  that  is  wrap- 
ped up  in  the  general  tenders  of  the  Gospel — 
a  difl'erenec,  I  say,  and  that  both  as  to  its  tim- 
ing, latituding,  and  working. 

1.  Touching  its  timing:  it  is  before,  yea, 
long  before,  tliere  was  either  tender  of  the 
grace  wrapped  up  in  the  Gospel  to  any,  or  any 
need  of  such  a  tender. 

2.  They  also  differ  in  latitude :  the  tenders 
of  grace  in  the  Gospel  are  common  and  uni- 
versal to  all,  but  the  extension  of  that  of  elec- 
tion .'special  and  peculiar  to  some.  "  There  is 
a  remnant  according  to  the  election  of  grace." 

3.  Touching  the  working  of  the  grace  of 
election :  it  differs  much  in  some  things  from 
the  working  of  the  grace  that  is  oflfered  in  the 
general  tenders  of  the  Gospel ;  as  is  manifest 
in  these  particulars: 

1.  The  grace  that  is  offered  in  the  general 
lenders  of  the  Gospel  calleth  for  faith  to  lay 


hold  upon  and  accejjt  thereof,  but  the  special 
grace  of  election  worketh  that  faith  which  doth 
lay  hold  thereof. 

2.  The  grace  that  is  offered  in  the  general 
tenders  of  the  Gospel  calleth  for  faith  as  a 
condition  in  us,  without  which  there  is  no  life, 
but  the  special  grace  of  election  worketh  faith 
in  us  without  any  such  conditions. 

3.  The  grace  that  is  offei'ed  in  the  general 
tenders  of  the  Gospel  promiseth  happiness 
upon  the  condition  of  persevering  in  the  faith 
only,  but  the  special  grace  of  election  causoth 
this  perseverance. 

4.  The  grace  offered  in  the  general  tenders 
of  the  Gospel  when  it  sparkleth  most  leaveth 
the  greatest  part  of  men  behind  it,  but  the 
special  grace  of  election,  when  it  shineth  least, 
doth  infallibly  bring  every  soul  therein  con- 
cerned to  everlasting  life. 

5.  A  man  may  overcome  and  put  out  all  the 
light  and  life  that  is  begotten  in  him  by  the 
general  tenders  of  the  Gospel,  but  none  shall 
overcome,  or  make  void,  or  frustrate  the  grace 
of  election. 

6.  The  general  tenders  of  the  Gospel,  con- 
sidered without  a  concurrence  of  the  grace 
of  election,  help  not  the  elect  himself  when 
sadly  fallen.  Wherefore,  when  I  s!iy  the  grace 
that  is  offered  in  the  general  tenders  of  the 
Gospel,  I  mean  that  grace  when  offered  as  not 
being  accompanied  with  a  special  operation  of 
God's  eternal  love  by  Avay  of  conjunction 
therewith.  Otherwise  the  grace  that  is  ten- 
dered in  the  general  offers  of  tlie  Gospel  is 
that  which  saveth  the  sinner  now  and  that 
brings  him  to  everlasting  life;  that  is,  when 
conjoined  with  that  grace  that  blesseth  and 
maketh  this  general  tender  effectually  effica- 
cious. The  grace  of  election  worketh  not 
without,  but  by  these  tenders  generally ;  neither 
doth  the  grace  thus  tendered  effectually  work 
but  by  and  with  the  grace  of  election:  "As 
many  as  were  ordained  to  eternal  life  believed," 
the  word  being  then  effectual  to  life,  when  the 
hand  of  the  Lord  is  effectually  therewith  to 
that  end.  "  They  spake  (saith  the  text)  unto 
the  Grecians,  preaching  the  Lord  Jesus ;  and 
the  hand  of  the  Lord  was  with  them,  and  a 
great  number  believed  and  turned  unto  the 
Lord." 

We  must  always  put  difference  between  the 
word  of  the  Gospel  and  the  power  that  man- 
ageth  that  word;  we  must  put  difference  be- 
tween the  common  and  more  special  operations 
of  that  power  also,  even  as  there  is  evidently 
a  difference  to  be  put  between  those  words  of 


Christ  that  wore  effectual  to  do  what  was  naU\, 
and  of  th(He  word.-*  of  hU  which  were  but  words 
only,  or  at  K-ast  not  (so)  aecom|>ani(.-4l  with 
power.  As  for  in.ttance:  that  same  Jesus  that 
said  to  tlie  leper,  "Say  nothin<;  to  any  man," 
8.'iid  also  to  I^iziirux,  "  Come  ft>rth ;"  yet  the 
one  obeyed,  the  other  did  not,  tliough  he  that 
obeyed  was  least  in  a  capacity  to  do  it,  he 
bein<:^  now  dead  and  stunk  in  hi**  ;;rave.  In- 
deed,  unbelief  hath  hindered  Christ  mueh.  yet 
not  when  he  puttcth  forth  himself  :is  Almijjhty, 
but  when  he  doth  sutler  himsrlf  by  lhen>  to  bo 
abused  who  are  to  Im?  dealt  with  by  ordinary 
means;  otherwise  lejjions  «)f  devils,  with  ten 
thousand  inipeiliments,  must  fall  down  before 
him  and  give  way  unto  him.  There  is  a  speak- 
intf  and  a  (h(»)  sj>eaking:    "They   (so)  spake 


REPROBATION  ASSERTED. 

CHAPTKi:    XI 


713 


Seeing  it  is  tiot  jtomible  that  (he  lirjtrvbuU 
«^'  cr  this    (iraee  ami   /iiv,   ami 

ol-  this  is  injallibhj  J-'ortJirrn  of 

Owl,  and  again,  teeing  Cod  hath  Fore- 
detenu'  '  '  '*  •■  ■  •  -  .  .. 
he  If  ft  i  1 

ami  so  (f  r«i<T  in  (he  genemi  tenders  th^reoj, 
should  be  proffered  unto  them  t 

Why,  then,  \%  the  (tiMpol  oflrrrtl  thcmf 
Well,  that  there  is  »uch  n  thinp  an  rterniil  rep- 
robation I  have  Hhowe<l  you,  nUo  what  (hit 
eternal  n'prolmtion  is  I  have  o|M-tie«l  unto  you; 
and  >hall  now  show  you  also  t' 
reproi):itt's  will   inf.illibly   p« 


that  a  great  multitude,  lM»th  of  the  Jews  and  I  not  only  foresaw,  but  forwlelertuin 


also  of  the  CJreeks,  beliewnl."  Kven  jus  I  h.ive 
hinted  already,  there  is  a  diderenee  between 
the  coming  of  the  word  when  it  is  in  jH»wer 
antl  when  it  is  in  word  only.  So,  then,  the 
bles.se<l  grace  of  election  chooseth  this  man  to 
goinl,  not  because  be  is  goml ;  it  chtMisclh  him 
to  Ix'lieve,  not  liecause  ho  «loth  believe;  it 
chooHt'th  him  to  persevere,  not  because  he<lnth 
bo;  it  foreord.iins  that  this  nuin  shall  be  created 
in  Christ  JestLs  unto  good  works,  not  if  a  man 
will  cre:ite  himself  thereto. 

What  shall  wc  say  then?  Is  the  fault  in 
G«mI,  if  any  peri-^h?  Doubtless,  no;  nor  yet 
in  his  :ut  ..r  t  ti'inal  n-prcliation  neither;  it  is 
grace  lliat  ^axitli  tlu-  cl«.  t,  but  »in  that  damns 
Ihe  rest:  it  issuiH>nibundant  gnice  thateausrtb 
♦' leet  to  el«»so  with  the  tenders  of  life  and 


them    njost   atsurcilly   to  do   so,  \  i 
rejLs(»n,  grrjit  reason,  why  the  (Jo<.|m'I,  and  m> 
the  grace  of  ChkI  thereby,  sliouhl  lie  tendered, 
and  that  in  general  terms,  to  them  nit  well  m 
other*. 

Uul  before  I  come  to  lay  the  rensniui  )x>foro 
you  I  must  mind  you  afresh  of  these  particu- 
lars: 

1.  That  eternal  reprobation  makes  no  man 
a  sinner. 

*.'.  That  the  foreknowledge  of  God  that  the 
reprobate  wouhl  ]>erish  uiukes  no  man  a  sin- 
ner. 

3.  That  tJiHl's  ir  :i 
the  damnation  of  hii  lo 
nuin  a  sinner. 

4.  ChxI's  patience  and  long-suffering  and  for- 


and  it  is  the  abounding  of  sin  that  liolcU  {  bearance  until  the  reprobate  (its  hiMi>K.df  for 
«  :i   ihc  reprobate  from  the  rational  necessity  ,  eternal  destruction  t:    '  i  oinnpr, 

and  absolute  tenders  «»f  grace.     To  conclude,  ]       So,  th<<n.  (i<><|  nia^  .  •ufTiT  the 

:    The  (lo-pd   callelh   for  cretlence  as  a      repr 

iition,  and  that   both   from   the  elect  and      ble  ■:  u 

repn)bate;  but  Ix'cause  none  of  them  both,  as  '  of  him  in  sin,  and  may  also  :orbcar  to  work 
di-]id  in  sin,  will  close  therewith  and  live,  1  that  elTeilual  work  in  his  soul  that  would  in- 
Uierefore  grace,  by  virtue  of  electing  love,  puts  |  fullibly  bring  him  out  of  thia  condition,  and 
forth  itself  to  work  and  do  for  >         '  '  '      .  contriver,  nor  nicana 

reiLHon.  and  jii-!i<«'  cuts  nfTotlnT. 
ai>  jV'^l.  s«>  gi 
salvation,  so  i  . 
rcas«>n.*'  I  '>f  hu  cm  i 


*  No  mna  ever  qaiekencd  bis  own  tout,  or  ba>l  anj 
powar  lu  lakva  <inxl«  (fp  in  lh«  vaj  of  talvaiiun, 
till  liod   uratle   hon  wiiling  lo  Ibo  <l«jr  of  bia  fravrr. 

■ft        .     «,        rW     r..    .1     1     ^.      .■  .^r,     ■m  ,.\     r.-.    I,U       >  I  I    .  K    '     !h       f  .    f  •>  •  V 


(b«  gia  or  Oad)  M«  ar  •ortw,  taM  aaj  mmm  taMM 


714 


BUNYAN'S  COMPLETE  WORKS. 


may  also  determine  to  suffer  him  to  sin  and  be 
thus  unreasonable  to  the  end,  yet  be  gracious, 
yea,  very  gracious,  if  he  offer  him  life,  and 
that  only  upon  reasonable  terms,  which  yet  he 
denicth  to  close  with. 

The  reasons  are — 

1.  Because  not  God,  but  sin,  hath  made  him 
unreasonable,  without  which,  reasonable  terms 
bad  done  his  work  for  him;  for  reasonable 
terms  are  the  most  equal  and  righteous  terms 
that  can  be  propounded  between  parties  at  dif- 
ference; yea,  the  terms  that  most  suiteth  aud 
agreeth  with  a  reasonable  creature,  such  as 
man ;  nay,  reasonable  terms  are,  for  terras,  the 
most  apt  to  work  with  that  man  whose  reason 
is  brought  into  aud  held  captive  by  very  sense 
itself. 

.  2.  God  goeth  yet  further :  he  addeth  prom- 
ises of  mercy,  as  those  that  are  inseparable  to 
the  terms  he  offereth,  even  to  pour  forth  his 
Spirit  unto  them:  "Turn  at  my  reproof,  and 
behold  I  will  pour  forth  of  my  Spirit  unto  you, 
and  incline  your  ear;  come  unto  me,  hear,  aud 
your  soul  shall  live." 

Now,  then,  to  the  question  itself — to  wit, 
that  seeing  it  is  impossible  the  reprobate 
should  be  saved,  seeing  also  this  is  infallibly 
foreseen  of  God,  and  seeing  also  that  God  hath 
beforehand  determined  to  suffer  it  so  to  be,  yet 
I  shall  show  you  it  is  requisite,  yea,  very  req- 
uisite, that  he  should  both  will  and  command 
that  the  Gospel,  and  so  grace  in  the  general 
tenders  thereof,  should  be  proffered  unto  them. 

THE   FIllST  rvEASO^r. 

And  that,  first,  to  show  that  this  reprobation 
doth  not  in  itself  make  any  man  absolutely  in- 
capable of  salvation ;  for  if  God  had  intended 
that  by  the  act  of  reprobation  the  persons 
therein  concerned  should  also  by  that  only  act 
have  been  made  incapable  of  everlasting  life, 
then  this  act  must  also  have  tied  up  all  the 
means  from  them  that  tendeth  to  that  end,  or 
at  least  have  debarred  the  Gospel's  being  of- 
fered to  them  by  God's  command  for  tliat  in- 
tent; otherwise  who  is  there  but  v;ould  have 
charged  the  Holy  One  as  guilty  of  guile  and 
worthy  of  blame  for  commanding  that  the  Gos- 
pel of  grace  and  salvation  should  be  offered 
unto  this  or  that  man,  whom  yet  he  hath  made 
incapable  to  receive  it  by  his  act  of  reproba- 
tion? Wherefore  this  very  thing— to  wit,  that 
the  Gospel  is  yet  to  be  tendered  to  those  eter- 
nally reprobated— showeth  that  it  is  not  sim- 
ply the  act  of  God's  reprobation,  but  sin,  that 
iiicapacitateth  the  creature  of  life  everlastino-- 


which  sin  is  no  branch  of  this  reprobation,  as 
is  evident,  because  the  elect  and  reprobate  are 
both  alike  defiled  therewith. 

THE  SECOND   PvEASON. 

Secondly.  God  also  showeth  by  this  that 
the  reprobate  doth  not  perish  for  want  of  the 
offers  of  salvation,  (though  he  hath  offended 
God,)  aud  that  upon  most  righteous  terms,  ac- 
cording to  what  is  written:  "As  I  live,  saith^ 
the  Lord,  I  have  no  pleasure  in  the  death  of 
him  that  dieth,  but  that  the  wicked  turn  from 
his  wicked  way  and  live.  Turn  unto  me,  saith 
the  Lord  of  hosts,  and  I  will  turn  unto  you, 
saith  the  Lord  of  hosts."  So,  tlien,  here  lieth 
the  point  between  God  and  the  reprobate,  (I 
mean  the  reprobate  since  he  hath  sinned :)  God 
is  willing  to  save  him  upon  reasonable  terms, 
but  not  upon  terms  above  reason  ;  but  no  rea- 
sonable terms  will  down  with  the  reprobate, 
therefore  he  must  perish  for  his  unreasonable- 
ness. 

That  God  is  willing  to  save  even  those  that 
perish  for  ever  is  apparent,  both  from  the  con- 
sideration of  the  goodness  of  his  nature,  of 
man's  being  his  creature,  and  indeed  in  a  mis- 
erable state.  But,  I  say,  as  I  have  also  said 
already,  there  is  a  great  difference  between  his 
being  willing  to  save  them  through  their  com- 
plying with  these  his  reasonable  terms,  and 
his  being  resolved  to  save  them  whether  they, 
as  men,  will  close  therewith  or  no;  so  only  he 
saveth  the  elect  themselves,  even  according  to 
the  riches  of  his  grace,  even  according  to  his 
riches  in  glory,  by  Christ  Jesus,  working  ef- 
fectually in  them  what  the  Gospel,  as  a  condi- 
tion, calleth  for  from  them.  And  hence  it  is 
that  he  is  said  to  give  faith,  (yea  the  most  holy 
faith,  for  that  is  the  faith  of  God's  elect,)  to 
give  repentance,  to  give  a  new  heart,  to  give 
his  fear,  even  that  fear  that  may  keep  them  for 
ever  from  everlasting  ruin,  still  engaging  his 
mercy  and  goodness  to  follow  them  all  the  days 
of  their  lives,  that  they  may  dwel.  in  the  house 
of  the  Lord  for  ever;  and  as  anothi  v  Scripture 
saith,  "  Now  he  that  hath  wrought  us  for  the 
selfsame  thing  is  God." 

But,  I  say,  his  denying  to  do  thus  fcr  every 
man  in  the  world  cannot  properly  be  said  to 
be  because  he  is  not  heartily  willing  they 
should  close  with  the  tenders  of  the  grace  held 
forth  in  the  Gospel  and  live.  Wherefore  you 
must  consider  that  there  is  a  distinction  to  be 
put  between  God's  denying  grace  on  reasonable 
terms  and  denying  it  absolutely,  and  also  that 
there  is  a  difference  between  his  withholding' 


EEPnOBA  TION  A SSKR TED. 


716 


further  grace  and  of  hindering  men  from  clo«- 
ing  with  the  grace  ut  present  offt-rod  ;  al-«)  that 
God  may  withhold  much  when  he  taketh  awny 
Dothing,  yea,  take  away  much  when  once 
abused,  and  yet  be  ju.nt  and  righteous  HtilL 
Further,  C!od  may  deny  to  do  thi.-«  or  that  ab- 
iolutely,  when  yet  he  hatli  promised  to  th)  not 
only  that,  but  mure,  conditionally.  Which 
things  cousiilered,  you  may  with  exte  conclude 
[hat  he  may  be  willing  to  nave  tho-te  not  elect 
upon  readonablo  terms,  though  not  without 
them. 

It  it  no  unrighteousnejw  in  Ciod  to  olTcr  grace 
unto  the  world,  though  but  on  tlioLto  terms 
only  that  they  are  also  foreseen  by  him  infal- 
libly to  reject,  both  because  to  reject  it  is  un- 
reaiionable,  especially  the  terms  being  »o  rea- 
lonablc  iLs  to  believe  the  truth  and  live,  and 
iiLso  because  it  is  grace  and  mercy  in  IjikI  so 
much  as  once  to  oiler  meaiH  of  reconcilvition 
to  a  sinner,  he  being  the  olleuder,  but  the  Ix)rd 
the  God  oO*ended,  they  being  but  dust  and 
ishes,  he  the  heavenly  Majesty.  If  Clod,  when 
man  had  broWc  the  law,  had  yet  with  all 
severity  kept  the  world  to  the  utmost  condi- 
tion of  it,  had  he  then  been  unjust?  had  he 
injund  man  at  all?  wjis  not  every  tittle  of  the 
law  reasonable,  liolh  in  the  first  and  second 
table?  How  much  more,  then,  U  he  merciful 
ftnd  gracious  even  in  but  mentioning  terms  of 
rccoiiciliatit)n,  especially  seeing  he  is  also  will- 
ing so  to  condescend  if  they  will  believe  his 
•rord  and  receive  the  love  of  the  truth  I 
riu>ugh  the  reprobate  then  doth  voluntarily 
and  against  all  strength  of  reason  run  him- 
Bolf  upon  the  rocks  of  eternal  roUery,  and 
split  himself  thereon,  he  i^risheth  in  his  own 
corruption  by  rejecting  terms  of  life. 

Ohjrrtum  1.   Hut    the    r.  in  not  now 

in  a  capacity  t  J  fullll  lh(  .-le  terms. 

,-l/ijrnYT.  IJut,  I  Niy,  »up|Mi«ic  it  sliouM  be 
{granted,  is  it  because  reprobation  made  him 
incapable,  or  »in?  Not  reprobation,  but  »in; 
if  sin,  then  before  he  quarrel  let  him  consider 
the  caoe  aright,  where,  in  the  result,  he  will 
fin<l  sin,  boiir.:  o<>n><tritt  d  to  by  h  ' 

mind,  hath  thus  di-aiiKd  him,  ani  i 

lay,  it  w:vs  sin  by  his  voluntary  consent  tiiat 
did  it,  let  him  quarrel  with  himself  for  con- 
senting so  an  to  make    himself  incapable  to 
with  reasonable  terms,  yea,  with  ihowc 
because  rcanonnble,  therefore  mo«»t  »uit- 
•■•rms)  for  him,  notwith-" 
•s.     And   I  say   again,  f" 
thi^c   reasonable   terms    have   ann<-\i<l    unto 

them,  as    tl'-'r    ir»,.'ii;ir:\li!t'    ri)iiit>;iiii..:m,    »urh 


wonderful  mercy  and  grace.  a<«  indeed  there  is, 
let  even  them  that  perish  yet  justify  liml,  yea, 
cry,  "  His  goodness  emiureth  for  ever,"  though 
they,  through  the  wrelchedneiu  of  their  heurUi, 
get  no  benefit  by  it. 

Tiir.  Tiiiao  nEA50N. 
Thirdly.  God  may  will  and  command  that 
his  (i(W|H>|,  and  so  the  grace  thereof,  Imj  ten- 
deretl  to  those  that  shall  never  be  saretl,  (bo- 
sides  what  hath  been  said.)  to  show  to  all 
upeclaton  what  an  enemy  sin.  U-ing  oni-e  em* 
bnu'eil,  is  to  the  salvation  of  man.  >^in,  witb> 
out  the  tenders  of  the  grace  of  lh»»  (inapd, 
could  never  have  appeared  socxeeedini;  sinful 
as  by  that  it  both  hath  and  doth:  "If  1  had 
not  come  ami  spoken  unto  tliem,"saith  Christ, 
"  they  had  not  hati  sin,  but  n<'  >eno 

cloak  for  their  sin."     As  sins  t;  ••    the 

law  are  discovered  by  the  law— that  is,  liy  the 
go<Klnes.s,  and  justness,  and  holincsr*  of  the 
law — so  the  sins  that  oppoAO  the  Gospel  are 
made  manifest  by  that,  even  by  the  love,  and 
mercy,  and  forgiveness  of  the  (ifwipel.  ("If 
he  that  (lespi^ed  Mi>sih's  law  die«l  without 
mercy,  of  how  much  surer  punishment,  sup- 
p<>se  ye,  shall  he  be  thought  worthy  who  hath 
trodden  under  fool  the  Son  of  God?")  Who 
could  have  thought  that  sin  would  have  op- 
posctl  that  which  is  just,  but  csporinlly  mercy 
and  grace,  had  we  not  seen  it  with  our  eyeaT 
.\nd  how  could  we  have  seen  it  to  ptir|Mivi 
had  not  Gixl  left  some  to  thenjsclvi«s?  Hero 
ihJecd  is  sin  made  manifest:  *'  Ki>r  all  he  had 
done  so  many  minicles  amongst  them,"  (to 
wit,  to  persuade  them  to  mercy.)  "  yet  they  be- 
lieved him  not."  Sin,  where  it  reignelh,  is  a 
mortal  enemy  to  the  soul ;  it  blinds  the  eye*. 
hohls  the  hands,  ties  the   '  "     •      .       .. 

ears,  and  makes  the  heart 

the  Saviour  of  nouls.  That  man  mil  neillirr 
obey  the  law  nor  the  G«is|h«1  who  is  left  unto 
bis  ain ;  which  also  Gud  is  willing  should  bo 
discovered  and  made  manifest,  though  it  c«t«t 
the  damnation  of  aome:  "For  this  very  pur- 

•■.  .;•]'■       •      •        :         I 

and  tiiat  my  nauiv  : 
the  earth."     For  <)<••:, 

to  hu  kingdom  and  suirering  him  (<•  w.iik  to 

the  height  accr»rding  as  his  ■"   •'   I    t  f,.i„pl 

him  forwarti,  allowed  unto  all  '«!>»( 

■    ■      :  sin  i*,  .»    '  ■    . 

•of  his  II  i 

Oelliier  !«•  ' 

reaaoo,  th'   ...  •*' 


716 


BUNYAN'S  COMPLETE   WORKS. 


are  daini  cd,  yet  it  is  for  the  honour  of  God 
and  the  good  of  those  he  hath  chosen. 

It  is  for  the  honour  of  God,  even  for  the 
lionour  of  Iiis  power  and  mercy,  for  his  power 
is  now  discovered  indeed,  when  nothing  can 
tame  sin  but  that;  and  his  mercy  is  here  seen 
indeed,  because  that  doth  engage  him  to  do 
it.    Kead  Rom.  ix.  22,  23. 

THE   FOURTH   KEASO>r. 

Fourtlily.  God  commandeth  that  the  tender 
of  the  Gospel,  and  the  grace  thereof,  be  in 
general  offered  to  all,  that  means  thereby 
might  be  sufficiently  provided  for  the  elect, 
both  to  beget  them  to  faith  and  to  maintain 
it  in  them  to  the  end,  in  what  place,  or  state, 
or  condition  soever  they  are.  God,  through 
the  operation  of  his  manifold  wisdom,  hath  an 
end,  and  an  end  in  his  acts  and  doings  amongst 
the  children  of  men,  and  so  in  that  he  com- 
mandeth that  his  Gospel  be  tendered  to  all— an 
end,  I  say,  to  leave  the  damned  without  excuse 
and  to  provide  sufficiency  of  means  for  the 
gathering  all  his  elect.  "  Oh  that  God  would 
«peak,"  saith  Zophar,  "  and  open  his  mouth 
against  thee,  and  show  thee  the  secrets  of 
wisdom,  that  they  are  double  to  that  which 
is  !"  For  though  God  worketh  with  and  upon 
the  elect  otherwise  than  with  and  upon  the 
reprobate,  yet  he  worketh  with  and  upon  the 
elect  with  and  by  the  same  word  he  com- 
mandeth should  be  held  forth  and  offered  to 
the  reprobate.  Now  the  text  thus  running  in 
most  free  and  universal  terms,  the  elect  then 
hearing  thereof,  do,  through  tlie  mighty  power 
of  God,  close  in  with  the  tenders  therein  held 
forth,  and  are  saved.  Thus  that  word  that  was 
offered  to  the  reprobate  Jews,  and  by  them 
most  fiercely  rejected,  even  that  word  became 
yet  effectual  to  the  chosen,  and  they  were 
saved  thereby.  "  They  gladly  received  the 
word,  and  as  many  as  were  ordained  to  eternal 
life  believed.*  Not  as  though  the  word  of 
God  had  taken  none  effect ;  God  hath  not  cast 


*  As  (lie  same  sun  which  softens  the  wax  hardens 
the  day,  so  it  is  with  the  preached  Gospel,  which  is 
to  soine  "  the  savour  of  death  unto  death,  and  to 
others  the  savour  of  life  unto  life."  The  Gospel  is 
ineffectual  to  any  saving  purpose  respecting  the  rep- 
robate;  partly  through  pride  and  in  not  enduring  to 
be  reproved  by  it ;  partly  through  prejudice  against 
the  ministers  who  publish  it;  partly  through  slothful- 
ness,  in  not  coming  under  the  sound  of  it;  and  prin- 
cipally through  cursed  infidelity,  in  not  believing  the 
gracious  message  it  brings.  Let  it  be  well  attended 
to  that  all  who  hear  the  Gospel  are  obliged  to  the  dut}' 


away  his  people  whom  he  foreknew."  The 
word  shall  accomplish  the  thing  for  which 
God  hath  sent  it,  even  the  salvation  of  the 
few  that  are  chosen,  when  tendered  to  all, 
though  rejected  by  most,  through  the  rebel- 
lion of  their  hearts. 

Objection  2.  But  if  God  hath  elected,  as  you 
have  said,  what  need  he  lay  a  foundation  so 
general  for  the  begetting  faith  in  his  chofcen 
particulars,  seeing  the  same  Spirit  that  work- 
eth in  them  by  such  means  could  also  work  in 
them  by  other,  even  by  a  word,  excluding  the 
most,  in  the  first  tenders  thereof,  amongst  men  ? 

Ansicer.  I  told  you  before  that  though  this 
be  a  principal  reason  of  the  general  tenders  of 
the  grace  of  the  Gospel,  yet  it  is  not  all  the 
reason  why  the  tender  should  be  so  general  as 
the  three  former  reasons  show. 

But  again,  in  the  bov/els  of  God's  decree  of 
election  is  contained  the  means  that  are  also 
ordained  for  the  effectual  bringing  of  those 
elected  to  that  glory  for  which  they  were  fore- 
appointed,  even  to  gather  together  in  one  all 
the  children  of  God ;  "  whereupon  he  called 
you,"  saith  Paul,  "  by  our  Gospel,  to  the  ob- 
taining of  the  glory  of  our  Lord  Jesus  Christ." 
God's  decree  of  election,  then,  destroyeth  not 
the  means  which  his  wisdom  hath  prepared;  it 
rather  establisheth,  yea,  ordains  and  establish- 
eth  it;  and  maketh  that  means  which  in  the 
outward  sign  is  indefinite  and  general  effectual 
to  this  and  that  man,  through  a  special  and 
particular  application ;  thus  that  Christ  that 
in  general  was  offered  to  all  is  by  a  special  act 
of  faith  applied  to  Paul  in  particular:  "He 
loved  me  and  gave  himself  for  me." 

Further.  As  the  design  of  the  heavenly 
Majesty  is  to  bring  his  elect  to  glory  by  means, 
so  by  the  means  thus  universal  and  general  as 
most  behooveful  and  fit,  if  we  consider  not  only 
the  way  it  doth  please  him  to  work  with  some 
of  his  chosen,  in  order  to  this  their  glory,  bul 
also  the  trials,  temptations,  and  other  calam- 
ities they  must  go  through  thereto. 

of  believing  as  well  as  to  all  the  duties  of  the  moral  lair 
and  that  before  they  know  their  particular  clecti  )n  ;  foi 
we  cannot  have  a  certain  knowledge  of  cur  clectior 
to  our  eternal  life  before  we  do  believe;  it  is  a  thino 
hidden  in  the  unsearchable  counsel  of  God  until  it  b( 
manifest  by  our  effectual  calling  and  believing  or 
Christ;  therefore  we  must  believe  on  Christ  before  wt 
know  our  election,  or  else  we  shall  never  know  it  anc 
shall  never  believe.  All  joy,  pea*,  comfort,  assur- 
ances are  communicated  to  the  soul  in  the  way  of 
believing.  May  the  Lord  give  and  increase  savinj 
faith  1 


REPROBATION  ASSERTED. 


717 


1.  Touching  his  working  with  sonic,  how 
Invisible  iri  it  to  tiioso  in  wluwe  souls  it  is  yet 
begun!  How  is  the  word  buried  under  the 
clods  of  their  hearts  for  mouths,  yea,  yeiirs  to- 
gether! Only  thus  much  is  discovcrcil  there- 
of: it  Bhoweth  tho  soul  its  sin,  the  which  it 
doth  also  so  aggnivato  and  apply  to  the  con- 
ecienco  (Jesus  still  refraining,  like  Joseph,  to 
make  him.self  known  to  his  brethren)  that  wore 
there  not  general  tenders  of  mercy,  and  that  to 
the  worst  of  sinners,  they  would  soon  miscarry 
and  perish  as  do  the  suns  of  ]>enlition.  Uut 
by  these  the  Ij<jrd  uplioldeth  and  helpeth  them, 
that  they  stand  when  others  fall  for  ever. 

2.  And  so  likewise  for  their  trials,  tenipta- 
tions  and  other  calamities,  because  God  will 
not  bring  them  to  heaven  without,  but  by 
them,  therefore  he  hath  also  provitled  a  word 
to  large  as  to  lie  fair  for  the  8U])port  of  the  soul 
in  all  conditions,  that  it  may  not  die  for  thirst. 

3.  I  might  add  also  in  this  place  that  their 
imperfect  state  after  grace  received  doth  call 
fi)r  •iUch  a  wonl,  yea,  many  other  things  which 
might  be  nametl,  which  Ci<»d,  only  wise,  hath 
thought  fit  should  accompany  us  to  the  ship, 
jca,  in  the  sea,  to  our  dcatired  haven. 

THE   FIFTH    RnA.SOy. 

liiihly.  God  willetb  and  commandcth  tho 
Gospel  should  be  otreretl  to  all,  that  thereby 
distinguishing  love,  sus  to  an  inward  and  sj)irit- 
ual  work,  might  the  more  appear  to  be  indeed 
the  fruit  of  special  and  peculiar  love.  For  in 
that  the  Gospel  is  tendered  to  all  in  general 
when  yet  but  some  do  receive  it,  yexi,  and 
seeing  these  some  are  as  unable,  unwilling, 
and  by  nature  as  much  averse  thereto  as 
those  that  refuse  it  and  jiorish,  it  is  evident 
that  someth.ir.g  more  of  heaven  and  the  oj>era- 
tion  of  the  .Spirit  of  Go<l  doth  accompany  the 
word  thus  tendere<l  for  their  life  ami  salvation 
that  enjoy  it;  not  now  as  a  word  barely  tend- 
ered, but  backed  by  the  strength  of  heaven : 
"n<'hold  what  manner  of  love  the  Father  hath 
bt^towed  up<>n  us,  that  we  .nhould  be  called  tho 
children  of  (Jod ! — even  we  who  believe  ac- 
cording tc  the  working  of  his  mighty  power 
which  he  wrought  in  C'hrist  when  he  raiiicd 
him  from  the  dei»d."  This  provoketh  to  dl*- 
'  niration,  yen,  and  als4)  to  a  love 
i  hath  fa'<t«'ne<l  on  the  callnl, 
llie  priv^t-rsixl,  and  the  glorified:  "He  hath 
not  dealt  so  with  any  nati  ii ;  and  as  fur  his 
judgnjcnts,  they  have  not  kn<*wn  th«-m.  I*r«is« 
ye  the  Lonl."  Now  are  the  nacrifices  bound 
even  to  the  homa  of  the  altar,  with  a  "  Lord, 


how  is  it  that  thou  shouldst  manifest  thysolf 
to  us,  and  not  unto  the  worKl?  Hu  s<.>iit  from 
above,  ho  took  juo,  he  drew  mo  out  of  many 
waters,  ho  delivered  mo  froni  my  strong  enemy 
and  from  them  that  hated  me,  '>r  they  wtro 
too  strong  for  me." 

For  thus  tho  elect  considcrcth :  Tliough  w« 
all  came  alike  int«i  tho  world  and  are  the  chil- 
dren of  wrath  by  nature,  yea,  though  wo  have 
alike  H4)  weakened  oupudven  by  »in  thai  the 
whole  head  is  sick  and  tho  whole  heart  faiot, 
being  altogether  gone  out  of  the  way,  and 
every  one  iM'Come  altogether  unpmfi'  '  '  'i 
to  God  and  ourselves,   yet   that  ii  1 

o{)en  mine  eyes,  convert  my  itoul,  gac  ma 
faith,  furgivo  my  sins,  raise  me,  when  I  fall, 
fetch  me  again  when  I  am  goneattrny — (hin  ta 
wonderful !  Yea,  that  he  should  pre|>are  eter- 
nal mansions  for  me,  and  also  keep  me  by  hia 
blessed  and  mighty  power  for  that;  and  that 
in  a  way  of  believing,  which  without  his  aa- 
sistance  I  om  in  no  way  able  to  jH-rform— that 
he  should  do  this  notwithstanding  my  sin«, 
though  I  had  no  righteousneiM,  yea,  that  he 
should  do  it  according  to  tho  riches  of  hia 
gnice,  through  tho  n*demption  that  is  in  Jvnua 
Christ  our  Lord,  even  according  to  an  ever- 
lasting covenant  of  grace,  which  yet  the  great- 
est part  of  the  world  are  void  of,  and  will  for 
ever  miss  and  fall  short  ofl  Ik-nides,  that  ho 
should  mollify  my  heart,  break  it,  an<l  then  de- 
light in  it,  put  his  fear  in  it,  ami  then  hi^jk  to 
me,  and  keep  mo  as  the  apple  of  his  eye ;  yea, 
resolve  to  guide  me  with  his  counsel,  and  then 
receive  me  to  glur}*!  Further,  that  all  thia 
should  be  the  effect  of  unthought-of,  undo- 
servol,    and    nndi*>«ir.»€l    liiv»— tliat    lh««    l/>n| 


had  laid  tho  foundation  of  tlie  hiiU,— for  thia 
he  is  worthy  to  bo  praised :  yea.  "  Ijct  every 
thing  that  hath  breath  praise  the  Lord  ;  praise 

>.    ■    :     1." 

.  3.  Hut  you  ha%*«  "aid  l^forp  (hat 
the  r.  pfoluite  is  al»t' 
|H'l  mercies,  as  with  i 

faith,  light,  the  gift  of  the  Holy  ViUtml,  and 
the  tastes  or  relish  of  tho  |>ower»  of  tho  norld 
to  come;  if  to,  then  what  should  bo  the  mMOO 
that  yet  he  •      '  '      '  "     Is  it  Ix 
that  hf  r«^  reth  fnuu 

!  a  by!     I 

1.  :;.-e?     W!. 

or  in  the  degree,  or  in  •  iii>  rr.»lf 

AiutPtT.  To  this  o;j     ..   ..    ^   ....„:a  answer 
many  tbiogn,  but  fur  brevity  take  thia  rtpl/: 


718 


BUNYAN'S  Complete  works. 


I.  That  a  non-elcct  may  travel  very  for  both 
in  the  knowledge,  faith,  liglit,  and  sweetness 
of  Jesus  Christ,  and  may  also  attain  to  the 
partaking  of  the  Holy  Ghost;  yea,  and  by  the 
very  operation  of  these  things  also  escape  the 
jiollution  of  the  world  and  become  a  visible 
Baint,  join  in  church  communion  and  be  as 
chief  amongst  the  very  elect  themselves.  This 
the  Scriptures  everywhere  do  show  us. 

The  question  then  is  Whether  the  elect  and 
reprobate  receive  a  differing  grace?  To  which 
I  answer.  Yes,  in  some  respects,  both  as  to  the 
nature  thereof  and  also  the  degree. 

To  begin,  then,  with  the  nature  of  it: 

1,  The  faith  that  the  chosen  are  blessed  with, 
it  goeth  under  another  name  than  any  faith  be- 
sides, even  the  iaith  of  God's  elect,  as  of  a  faith 
belonging  to  them  only,  of  which  none  others 
do  partake;  which  faith  also,  for  the  nature  of 
it,  is  called  faith  most  holy,  to  show  it  goes  be- 
yond all  other,  and  can  be  fitly  matched  no- 
where else  but  with  their  most  blessed  faith 
who  infallibly  attain  eternal  glory;  even  like 
precious  faith  with  us,  saith  Peter,  with  his 
elect  companions.  And  so  of  other  things. 
For  if  this  be  true  that  they  differ  in  their 
faitii,  they  must  needs  therewith  differ  in  other 
things;  for  faith,  being  the  mother  of  grace, 
produceth  all  the  rest  according  to  its  own  na- 
ture— to  wi'.,  love  that  abounds,  that  never 
fiiils,  and  that  is  never  contented  till  it  attain 
the  resurrection  of  the  dead,  &c. 

They  differ  as  to  their  nature  in  this:  the 
faith,  and  hope,  and  love  that  the  chosen  re- 
ceive, it  is  that  which  floweth  from  election 
itself;  he  hath  blessed  us  according  as  he  hath 
chosen  us,  even  with  those  graces  he  set  apart 
for  us  when  he  in  eternity  did  appoint  us  to 
life  before  the  foundation  of  the  world;  which 
grace,  because  the  decree  in  itself  is  most  ab- 
solute and  infallible,  they  also,  that  they  may 
completely  answer  the  end,  will  do  the  work 
infallibly  likewise,  still  through  the  manage- 
ment of  Christ:  "I  have  prayed  that  thy  faith 
fail/ not." 

Ikit  secondly.  As  they  differ  in  nature,  they 
differ  also  in  degree;  for  though  it  be  true  that 
the  reprobate  is  blessed  Avith  grace,  yet  this  is 
also  as  true,  that  the  elect  arc  blessed  with  more 
grace;  it  is  the  privilege  only  of  those  that 
arc  chosen,  to  be  blessed  with  [allj  spiritual 
blessings,  and  to  have  [all]  the  good  pleasure 
of  the  goodness  of  God  fulfilled  in  and  upon 
them.  Those  who  are  blessed  with  [all]  spir- 
itual blessings  must  needs  be  blessed  with 
eternal  life;  and  those  in  whom  the  Lord  not 


only  works  all  his  good  pleasure,  but  fuifirieth 
all  the  good  pleasure  of  his  goodness  uiioa 
them,  they  must  needs  be  preserved  to  his 
heavenly  kingdom;  but  none  of  the  non-elect 
have  these  things  conferred  upon  them;  there- 
fore the  grace  bestowed  upon  the  one  doth 
differ  both  in  nature  and  degree  from  the 
other. 

Thirdly.  There  is  a  difference  as  to  the  man- 
agement also;  the  reprobate  is  principal  for 
the  management  of  the  grace  he  receiveth,  but 
Jesus  Christ  is  principal  for  the  management 
of  the  grace  the  elect  receiveth.  When  I  say 
principal,  T  mean  chief;  for  though  the  repro- 
bate is  to  have  the  greatest  hand  in  the  man- 
agement of  what  mercy  and  goodness  the  Lord 
bestoweth  on  him,  yet  not  so  as  that  the  Lord 
will  not  help  him  at  all;  nay,  contrariwise,  he 
will,  if  first  tlie  rej^robate  do  truly  the  duty 
that  lieth  on  him:  "If  thou  do  well,  shalt 
thou  not  be  accepted?  But  if  not  well,  be- 
hold sin  lieth  at  the  door."  Thus  it  Avas  also 
with  Saul,  Avho  was  rejected  of  God  upon  this 
account.  And  I  say,  as  to  the  elect  them- 
selves, though  Jesus  Christ  our  blessed  Saviour 
be  chief  as  to  the  management  of  the  grace 
bestowed  on  his  chosen,  yet  not  so  as  that  he 
quite  excludeth  them  from  striving  according 
to  his  working  which  worketh  in  them  might- 
ily; nay,  contrariwise,  if  those  who  in  truth 
are  elect  shall  yet  be  remiss  and  do  wickedly, 
they  shall  feel  the  stroke  of  God's  rod,  it  may 
be  till  their  bones  do  break.  But  because  the 
work  doth  not  lie  at  their  door  to  manage  as 
chief,  but  at  Christ's,  therefore  though  he  may 
perform  his  work  with  much  bitterness  and 
grief  to  them,  yet  he,  being  engaged  as  the 
principal,  will  perform  that  which  concerneth 
them,  even  until  the  day  (the  coming)  of  Jeeua 
Christ. 

From  what  hath  been  said  there  ariseth  this 
conclusion : 

The  elect  are  always  under  eternal  mercy, 
but  those  not  elect  always  under  eternal  jus- 
tice; for  you  must  consider  this:  there  ia 
eternal  mercy  and  eternal  justice,  and  there  ia 
present  mercy  and  present  justice.  So,  then, 
for  a  man  to  be  in  a  state  of  mercy,  it  may  be 
either  a  state  of  mercy  present  or  both  present 
and  eternal  also.  And  so,  again,  for  a  man  to 
be  in  a  state  under  justice,  it  may  be  under- 
stood either  of  present  justice  only  or  of  both 
present  and  eternal  also. 

That  this  may  yet  further  be  opened  I  shall 
somewhat  enlarge. 

I  begin  with  present  mercy  and  present  jus' 


BEPR  OB  A  TlOy  A  SSEB  TED. 


71» 


tice.  ThiXt  wliich  I  call  f)rescnt  mercy  is  that 
Aiilh,  Hjrlit,  knowlcilgi-,  and  state  «)f  llie  |r<KKl 
A-(ircl  of  God  that  a  man  may  have  and  perii^h. 
I'hin  is  called  in  ifcripturo  "believing  for 
awhile,  duriii;^  for  awhile,  and  rejoicing  in  the 
liirlit  for  a  .neiLson."  Now  I  call  this  mercy, 
both  because  none  (as  men)  can  de}»erve  it,  and 
also  becaii>e  the  proprr  end  there«if  is  to  do 
goml  to  tluMC  that  have  it.  I5ut  I  call  it  pri^- 
ent  mercy,  because  thowe  that  are  only  bleiwetl 
with  that  may  sin  it  away  and  perish ;  as  did 
Home  of  thelialatians,  ilfl>rews,  Alexandrians, 
with  the  Asians,  and  others.  lUit  yet  ol»si'rvo 
again,  I  do  not  call  this  present  mercy  because 
God  hath  determineil  it  kIuiII  last  but  auliile 
absolutely,  but  Wcausc  it  is  posttible  fur  num 
to  loe«e  it,  yea,  determined  he  shall,  condi- 
tionally. 

Again.  A.s  to  present  justice,  it  is  that  which 
htsteth  but  awhile  also;  and  as  present  mercy 
is  properly  the  portion  of  those  left  out  of 
Gotl's  election,  so  present  justice  clii«-lly  hath 
to  do  with  (mkI's  beloved,  who  yet  at  that  tin»o 
are  also  under  eternaJ  mercy.  This  is  that  jus- 
tice that  alllicteil  Job,  David,  Ilenum,  and  the 
gmlly,  who  notwithstanding  do  infallibly  at- 
tain, by  virtue  of  this  mercy,  eternal  life  and 
glory.  I  call  this  justice,  because  in  some 
Bcnse  Ciotl  dcaleth  with  his  childnii  acconling 
to  the  quality  i>f  their  transgression;  and  I 
call  it  also  present  justice,  because  though  the 
hand  of  (.J<h1  for  llie  present  be  never  so  heavy 
on  those  that  are  his  by  election,  yet  it  lasteth 
but  awhile;  wherefore  though  this  indeetl  be 
calleil  wrath,  yet  this  is  but  a  little  wrath  — 
wnith  for  a  mon>ent,  time,  or  season.  "In  n 
little  wrath  I  hid  my  face  from  tluH;  for  a 
moment,  but  with  cverhusting  kindness  will  I 
have  mercy  on  thee,  saith  the  Lonl  thy  Ke- 
dei-mer." 

Thus  you  see  there  is  pres.'nt  men-y  an<l  pres- 
ent justice;  also  that  the  rlivt  n>ay  Iw  under 
present  justice  when  the  rest  may  be  under 
prutcnt  mercy. 

Again.  As  there  is  present  mercy  and  proKJnl 
ju.stice,  so  there  is  eternal  mercy  and  eternal 
justi«-e;  anil  I  say,  as  the  elect  may  be  under 
priiMMit  juxtice  when  the  non-elect  may  \h- 
under  pn-srnl  mercy,  so  the  elert  at  that  lime 
are  ttls«)  under  eternal  mercy,  but  the  other 
under  eternal  justice. 

That  the  elect  arc  under  eternal  mercy,  and 
that  when   under   present   justice,  is  i  •. :  '  ■  ' 
from    what    hath    been    »aid    Ijcfore  — ii 
from  tin  ir  In'ing  ch<»srn  in   ' 
foundation  of  the  world,  as  a. 


sideration  of  their  Miund  e«»nver>iion  and  safe 
preservation  quite  through  this  wiektd  world, 
even  safe  unto  eternal  life;  an  he  alno  Haidi  by 
the  prophet  Jeremiah:  "Yea,  I  linve  1. •■...! 
thee  with  an  everlasting  love,  therefore  v  ■■, 
loving-kindneiw  have  I  drawn  thw;"  and 
hence  it  is  that  he  ealleth  the  elect  his  nhivp, 
his  children,  and  |»eo|»le,  and  that  befurr  it»n- 
versioij ;  for  though  none  of  them  a*  yet  were 
his  children  by  calling,  yet  were  Ihejr  hit  a^ 
conling  to  election. 

Now  the  elect  being  under  thU  eternal  irrae« 
and  meny,  they  must  neeiU  Xtc  und' 
present  jiittire  seizeth  upon  them,  w 
eth  theui  and  als4icontinurth  with  thrm  i-         ■ 
than  pri'>ent  justice  can,  it  Ix'ing  from  i.;: 
liu«ting  to  everlasting.    Thia  being  so,  here  U 
the  reason  why  no  Hin,  nor  yet  temptation  of 
the  enemy,  with  any  other  evil,  ran  hurt  or 
destroy  Uu>se  thus  elect  of  GimI  ;  \ 
that  which  maketh  even  those  thn 
themselves  are  the  very  bane  of  men,  yet  prove 
ver)"  much  for  goinl  to  tlmsic  within  thii«  pur- 
pose; and  OS  David  saith,  "  It  Is  good  for  me 
that  I  have  been  afilictetl;"  and  again,  "  r of 
when  we  are  judginl  of  the  Lord  we  are  chaa- 
tene<|,  that  we  should  not  1h»  ("ond" ••  > 

the  world."     Now  alllictioiis,  i^c  ,  in  ' 
are   not  only   fruitle«s  and   unprofitnbit 
being  unsnnctifietl,  are  destructive:  "  I  -• 
him,  and  ho  went  on  frowar\lly;"  Imt  now 
eternal  merry,  working  with  this  or  that  af- 
fliction, makes  it  profitable  to  the  chom«n  :  "  I 
have  seen   his  ways,  and  will  heal  him,  and 
will  restore  comfort  to  him  anti  to  hi-"  tivtini- 
ers;"  as  he  saith  in  another  place, 
the  man   whom  thou  chastls^iit  a;  t 

out  of  thy  law."     For  eternal  men-y  doth  not 
look  on  those  who  arc  the  elect  and  chosen  of 
(mkI  as  |Mior  sinful  crentureii  only,  but  also  aa 
the  generation  whom  the  I.onl  h«" 
in   whom   he   hath   dcsigne*!  to   i- 
name  to  the  utmost  by  ; 
gn-jision*  of  the  remnant  ■ 
ing  predeittinatetl  us  to  the  adoption  of  ciiiU 
dren  by  Jesus  Christ  to  himsidf,  wherein  aNo 
!   he  hath    made   us    accepted    in    the   belorwL 


away,  mj  tliry  have  I. 
cannot   l>e   l<»*t  and  ■ 

them  of,  crcn  mercy  that  aUiumU  and  jr'Hlh 
?>rjond  all  sin;  such  mrr-v  --  '  ''"■  •••' 

he  |tower  of  CJod.  the  i: 


720 


BUNYAN'S  COMPLETE   WORKS. 


Leart,  directs  it  into  the  love  of  God,  that  it 
may  not  depart  from  God  after  that  rate  as 
the  reprobates  do,  "I  will  make  an  everlast- 
ing covenant  with  them,  (saith  God,)  that  I 
will  not  turn  away  from  them  to  do  them  good, 
but  w  ill  put  my  fear  in  their  heart,  that  they 
shall  not  depart  from  me." 

But  nou-  I  say,  God's  dealing  with  the  non- 
elect  is  far  otherwise,  they  being  under  the 
consideration  of  eternal  justice,  even  then 
when  in  the  enjoyment  of  present  grace  and 
mercy.  And  hence  it  is  that  as  to  their  stand- 
ing before  the  God  of  heaven  they  are  counted 
dogs,  and  sows,  and  devils,  even  then  when  be- 
fore the  elect  of  God  themselves  they  are 
counted  saints  and  brethren :  "  The  dog  is  re- 
turned to  his  own  vomit  again,  and  the  sow 
that  was  washed  to  her  wallowing  in  the  mire." 
And  the  reason  is,  because  notwithstanding  all 
their  show  before  the  world  their  old  nature 
and  corruptions  do  still  bear  sway  within, 
which  in  time  also,  according  to  the  ordinary 
judgment  of  God,  is  suffered  so  to  show  itself 
that  they  are  visible  to  saints  that  are  elect,  as 
was  the  case  of  Simon  Magus  and  that  wicked 
apostate  Judas,  who  went  out  from  us,  "but 
they  were  not  of  us,  for  if  they  had  been  of  us, 
they  should  no  doubt  have  continued  with  us ; 
but  they  went  out  from  us,  that  it  might  be 
manifest  they  were  not  all  of  us : "  they  were 
not  elect  as  we,  nor  were  they  sanctified  as  the 
elect  of  God  themselves ;  wherefore  eternal 
justice  counts  them  the  sons  of  perdition  when 
under  their  profession.     And  I  say,  they  being 

*  "It  is  not  of  him  that  willeth,  nor  of  him  that 
runneth,  but  of  God  that  showeth  mercy."  Grace, 
mercy,  and  peace  flow  from  God  the  Father  through 
our  Lord  Jesus  Christ.  Sin  is  the  root  and  cause  of 
all  moral  evil;  and  God  cannot,  consistent  with  his 
justice,  show  mercy  to  the  sinner  but  on  the  expia- 
tion of  it.  There  is  an  infinite  fulness  and  sufficiency 
in  Christ,  out  of  which  the  elect  receire,  and  grace  for 
grace.  We  presume  this  subject  cannot  be  more 
suitably  closed  than  by  transcribing  the  XVIIth  arti- 
cle of  the  Church  of  England,  of  Predestination  and 
Election,  which  is  as  follows  : 

"  Predestination  to  life  is  the  everlasting  purpose 
of  God,  whereby  (before  the  foundations  of  the  world 
were  laid)  he  hath  constantly  decreed,  by  his  counsel, 
secret  to  us,  to  deliver  from  curse  and  damnation  those 
whom  he  hath  chosen  in  Christ  out  of  mankind,  and 
to  bring  them  by  Christ  to  eyerlasting  salvation,  as 
vessels  made  to  honour.  Wherefore  they  which  be 
endued  with  so  excellent  a  benefit  of  God  he  called 
according  to  God's  purpose,  by  his  Spirit  working  in 
due  season  :  they  through  grace  obey  the  calling ;  they 
be  justified  freely  ;  they  be  made  sons  of  God  by  adop- 
tion ;  they  be  made  like  the  image  of  his  only-begottec 


under  this  eternal  justice,  it  must  needs  have 
to  do  with  them  in  the  midst  of  their  profes- 
sion ;  and  because  also  it  is  much  offended  with 
them  for  conniving  with  their  lusts,  it  taketh 
away  from  them,  and  that  most  righteously, 
those  gifts  and  graces,  and  benefits  and  privi- 
leges that  present  mercy  gave  them  ;  and  not 
only  so,  but  cuts  them  ofi"  for  their  iniquity, 
and  layeth  them  under  wrath  for  ever.  "  They 
have  forsaken  the  right  way,  (saith  God,)  they 
have  followed  the  way  of  Balaam,  the  son  of 
Bosor;  these  are  wells  without  water,  clouds 
that  are  carried  with  a  tempest,  trees  whose 
fruit  withereth,  without  fruit,  twice  dead, 
plucked  up  by  the  roots,  for  whom  is  reserved 
the  blackness  of  darkness  for  ever." 
These  things  thus  considered,  you  see — 

1.  That  there  is  present  grace  and  present 
mercy,  eternal  grace  and  eternal  mercy. 

2.  That  the  elect  are  under  eternal  mercy, 
and  that  when  under  present  justice;  and  that, 
the  reprobate  is  under  eternal  justice,  and  that 
when  under  present  mercy. 

3.  Thus  you  see  again  that  the  non-elect 
perish  by  reason  of  sin,  notwithstanding  pre- 
sent mercy,  because  of  eternal  justice;  and 
that  the  elect  are  preserved  from  the  death 
(though  they  sin  and  are  obnoxious  to  the 
strokes  of  present  justice)  by  reason  of  eternal 
mercy.*  What  shall  we  say,  then  ?  Is  there 
unrighteousness  with  God  ?  God  forbid ;  "'  He 
hath  mercy  on  whom  he  will  have  mercy,  and 
compassion  on  whom  he  W'ill  have  compas- 
sion," 

Son  Jesus  Christ;  they  walk  righteously  in  good 
works ;  and  at  length,  by  God's  mercy,  they  attain  to 
everlasting  felicity, 

"  As  the  godly  consideration  of  Predestination  ana 
our  Election  in  Christ  is  full  of  sweet,  pleasant,  and 
unspeakable  comfort  to  godly  persons,  and  such  as 
feel  in  themselves  the  working  of  the  Spirit  of  Christ, 
mortifying  the  works  of  the  flesh  and  their  earthly 
members  and  drawing  up  their  minds  to  high  and 
heavenly  things,  as  well  because  it  doth  greatly  estab- 
lish and  confirm  their  faith  of  eternal  salvation  to  be 
enjoyed  through  Christ,  as  because  it  doth  fervently 
kindle  their  love  towards  God,  so,  for  curious  and 
carnal  persons,  lacking  the  Spirit  of  Christ,  to  have 
continually  before  their  eyes  the  sentence  of  God's 
predestination  is  a  most  dangerous  downfall,  whereby 
the  devil  doth  thrust  them  either  into  desperation  or 
into  wretchedness  of  most  unclean  living,  no  less 
perilous  than  desperation, 

"  Furthermore,  we  must  receive  God's  promises  in 
such  wise  as  they  be  generally  set  forth  to  us  in  Holy 
Scripture ;  and  in  our  doings  that  will  of  God  is  to  be 
followed  which  we  have  expressly  declared  unto  us  in 
the  w-d  of  God." 


TJIi:  STRAIT   CATK; 


OR, 


THE  GREAT  DIFril'lIJV  OF  GOINCJ  TO  IIK.VVKN. 

Sniei  50  in  at  (he  •trail  gate  ;  for  wide  i*  tbo  gate  and  broa<l  is  the  way  (bat  IcaJvtb  to  tle«lr««tlon  and  maay 
Iheri?  l>c  which  go  in  thoroat ;  because  *tratl  i»  tbo  gate  and  narrow  ii  (he  way  whtob  leaUoth  an(o  life,  and  frw 
Iburu  b«  that  find  iu— Matt.  vii.  13,  U. 


TO  Tin:  KEADKK. 


Courteous  Reader: 

Cto<l  (I  hojH?)  Imtli  put  it  into  my  heart  t«-> 
write  unto  thcc  another  time,  nnd  that  about 
matters  of  the  greatest  moment,  (for  now  \vc 
discounte  not  about  tliinj»s  oontrovertetl  among 
the  pcMily,  but  diroetly  about  tlie  savinj;  or 
damning  of  tljo  soul :  yea,  moreover,  tliis  dis- 
coufHo  i?*  about  the  fewness  of  them  tliat  sliall 
be  wive«l,  nnd  it  proves  that  many  an  high  pro- 
fessor will  come  short  of  eternal  life;)  where- 
fore the  matter  must  needs  be  »liarp,  nnd  so 
dinliked  by  «»me,  but  let  it  not  be  ri'jecte<l  by 
thee.  The  text  calls  for  sharpiu'HS,  so  do  the 
timt>s;  yea,  the  faithful  discharge  of  my  duty 
towards  thee  hath  put  me  uynm  it. 

I  do  not  now  pipe,  but  mourn,  nnd  it  will  bo 
well  for  thee  if  thou  canst  graciously  lament. 
Some  (say  they)  make  the  gate  of  heaven  too 
wide,  and  some  make  it  too  narrow ;  for  my 
part,  I  have  here  presentiil  thee  with  as  true  a 
mcaxiire  of  it  as  by  the  word  of  (Jml  I  can. 
Head  me,  Iherefore,  yea,  rrad  nie,  and  cnnu'ore 
me  with  the  Uible,  and  if  thou  findiiit  my 
40 


doctrine  and  that  book  of  Oixl  concur,  cmbmce 
it,  JUS  thou  wilt  answer  the  contrary  in  the  day 
of  judgment.    This  awakening  work  (if  (iod 
will  make  it  so)  w:lh  preparixl  for  thcc;  if  there 
be  need  and  it  woumls,  gel  healing  by  '  ' 
if  it  dis<juiets,  got  peace  by  hliMul ;   if  j* 
away  all  thou  hast,  bei'ause  it  • 
this  b<M)k  is  not  preparnl  to  • 
gnico  from  any,)  then  buy  of  I'lihst  gold  tried 
in  the  fire,  that  thou  mayest  be  rich,  nnd  white 
raiment,  that  thou  mayesl  be  clothed  and  that 
the  Mhame  of  thy  nakeilncM  doth  ni>t  ap|H>ar, 
and  anoint  thine  ry<^  with  ryo-»nlvf,  that  thou 
mayest  »«.'e.     S<'lf-ll   '  •■«  are 

easy  nnd  ple.is:int,  i  i         I,  nl 

give  thee  an  heart  to  judge  ri^iit  oi  i 
right  of  this  book,  and  no  prepare  f<»r  eti ;...._., 
that  thou  mnycwt  not  only  exi>ect  entrance,  but 
be  reccivitl  into  the  kingdom  of  Christ  and  of 
God!     Amen. 

So  prays  thy  frirml, 

JOHN    IIL'NYAN. 

7Jl 


THE  STRAIT  GATE. 


Strive 


to  enter  in  at  the  strait  gatej  for  many,  I  say  unto  you,  will  seek  to  enter  in,  and  ahall  not  be  able.— 


Luke  xiii.  24. 


These  are  the  words  of  our  Lord  Jesus 
Christ,  and  are  therefore,  in  especial  manner, 
to  be  heeded ;  besides,  the  subject-matter  of  the 
words  is  the  most  weighty— to  wit,  how  we 
should  attain  salvation— and  therefore  also  to 
be  heeded. 

The  occasion  of  the  words  was  a  question 
which  one  that  was  at  this  time  in  the  com- 
pany of  the  disciples  put  to  Jesus  Christ;  the 
question  was  this:  "Lord,  are  there  few  that 
be  saved?"  A  serious  question,  not  sucli  as 
teudcd  to  the  subversion  of  the  hearers,  as  too 
many  now-a-days  do,  but  such  as  in  its  own 
nature  tended  to  the  awakening  of  the  com- 
pany to  good,  and  that  called  for  such  an  an- 
swer that  might  profit  the  people  also.  This 
question  also  well  pleased  Jesus  Christ,  and  he 
prepareth  and  giveth  such  an  answer  as  was 
witliout  the  least  retort  or  show  of  distaste — 
Bucli  an  answer,  I  say,  as  carried  in  it  the  most 
full  resolve  to  the  question  itself  and  help  to 
the  persons  questioning :  "And  he  said  unto 
them,  Strive  to  enter  in,"  &c.  The  words  are 
an  answer  and  an  instruction  also. 

1.  An  answer,  and  that  in  the  affirmative ; 
the  gate  is  strait,  many  that  seek  will  not  be 
able,  therefore  but  few  shall  be  saved. 

2.  The  answer  is  an  instruction  also :  "Strive 
to  eijter  in,"  &c. ;  good  counsel  and  instruc- 
tion; pray  God  help  me,  and  my  reader,, and 
all  that  love  their  own  salvation,  to  take  it. 

My  manner  of  handling  the  words  will  be, 
first,  by  way  of  explication,  and  then  by  way 
of  observation. 

1.  By  way  of  explication. 

The  words  are  to  be  considered,  first,  with 
reference  to  their  general  scope,  and  then  with 
reference  to  their  several  phrases. 

First.  The  general  scope  of  the  text  is  to  be 
considered,  and  that  is  that  great  thing,  salva- 
tion ;  for  these  words  do  immediately  look  at, 
point  to,  and  give  directions  about  salvation : 
722 


"Are  there  few  that  be  saved?    Strive  to  enter 
in  at  the  strait  gate."    . 

The  words,  I  say,  are  to  direct  us  not  only  to 
talk  of  or  to  wish  for,  but  to  understand  how 
we  shall,  and  to  seek  that  we  may  be  effect- 
ually saved,  and  therefore  of  the  greatest  im- 
portance.    To  be  saved !     What  is  like  being 
saved?     To  be  saved  from  sin,  from  hell,  from 
the  wrath  of  God,  from  eternal  damnation! 
what  is  like  it?     To  be  made  an  heir  of  God, 
of  his  grace,  of  his  kingdom  and  eternal  glory  1 
vhat  is  like  it?     And  yet  all  this  is  included 
in  this  word  saved,  and  in  the  answer  to  that 
question,  Are  there  few  that  be  saved  ?   Indeed 
this  word  saved  is  but  of  little  use  in  the  world 
save  to  them  that  are  heartily  afraid  of  damn- 
ing.    This  word  lies  in  the  Bible  as  excellent 
salves  lie  in  some  men's  houses,  thrust  into  a 
hole  and  not  thought  on  for  many  months,  be- 
cause the  household  people  have  no  wounds 
nor  sores.     In  time  of  sickness  what  so  set  by 
as  the  doctor's  glasses  and  gallipots  full  of 
his  excellent  things?  but  when  the  person  is 
grown  well  the  rest  is  thrown  to  the  dunghill. 
Oh,  when  men  are  sick  of  sin  and  afraid  of 
damning,  what  a  text  is  that  where  this  word 
saved  is  found  !     Yea,  Avhat  a  word  of  worth, 
and  goodness,  and  blessedness  is  it  to  him  that 
lies  continually  upon  the  wrath  of  a  guilty 
conscience !      "  But  the  whole  need  not  the 
physician."   He  therefore,  and  he  only,  knows 
what  saved  means  that  knows  Avhat  hell,  and 
death,  and  damnation  mean:  "What  shall  I 
do  to  be  saved?"  is  the  language  of  the  trem- 
bling sinner.    "  Lord,  save  me !"  is  the  lan- 
guage of  the  sinking  sinner;  and  none  admire 
the  glory  that  is  in  that  word  saved  but  such 
as  see,  without   being    saved,  all  things    in 
heaven  and  earth  are  emptiness  to  them ;  they 
also  that  believe  themselves  privileged  in  all 
the  blessedness  that  is  wrapped  up  in  that  word 
bless  and  admire  God  that  hath  saved  them; 


TJIE  STRAIT  GATE. 


r23 


wherefore,  since  the  thing  intended  both  in  the 
qiie-^tioM  and  the  uiiriwer  i.H  nu  les^  than  the 
Bulvution  of  the  »uul,  I  beseech  you  to  give  the 
more  eurncKt  heed. 

But  to  come  to  the  particuUir  phntMM  in  the 
words,  and  to  bundle  them  orderly,  I  lind  four 
thinj:i . 

1.  An  intimation  of  the-  kint;dom  of  heaven; 
2.  A  de.si:ription  of  llu'  entrance  into  it;  3.  An 
fxhurtaticn  to  enter  into  it;  uud,  4.  A  motive 
to  enforce  tliut  exhortation. 

1.  An  intimation  of  the  kingdom  of  heaven  ; 
for  when  he  wiilh,  "tjtrive  to  enter  in;"  nnd 
iu  huch  |>hru>c.s  there  i.t  »U|>|>oe«ed  u  place  or 
state,  or  both,  to  bo  enjoyed.  "  Knler  in  ;" 
enter  into  what,  or  whither,  but  itito  a  »tutu 
or  phice,  or  both;  and  therefore  when  you 
re^d  these  wordi  enlrr  in,  you  must  say  there 
b  certainly  included  iu  the  text  that  good 
tiling  that  yet  is  not  expre.-wed.  "  Knter  in." 
into  heaven,  that  is  the  meaning,  where  the 
•aved  are  and  !«hall  be ;  into  heaven,  that 
plaro,  that  irlorious  place,  where  (.Joil,  and 
Chri.Ht,  and  angels  are,  and  the  souls  or  spirits 
of  just  men  made  perfect.  "  Enter  in  ;"  that 
thing  included,  though  not  cxprejv-^ed  in  the 
wortls,  is  called  in  another  place,  the  Mount 
Sion,  the  heavenly  Jern-alem,  the  general  os- 
Bembly  and  Church  of  the  first-born  which  arc 
written  in  heaven.  And  therefore  the  wonLi 
signity  unt<i  us  that  there  is  a  state  most  glor- 
iuu-*,  and  that  when  this  world  is  cndi-d,  uud 
thai  this  place  and  state  is  likewise  tu  be  en- 
joyed and  inherited  by  a  generation  of  men 
for  ever.  IJesides,  these  word'*  "enter  in," 
: y  that  salvation  to  the  full  is  to  be  en- 
i  only  there,  and  that  there  only  is  eter- 
nal safety  ;  all  other  places  and  conditions  arc 
haz:irdoiLs,  dangerous,  full  of  snares,  im|M:rfec- 
tiont,  temptations,  and  afllictions;  but  there 
all  ii  well ;  there  is  uo  devil  to  tempt,  no  de*- 
p«T!itely  wickinl  heart  to  deliver  us  up,  no  de- 
;l  lust  to  entangle,  nor  any 
I  to  bewitch  us ;  there  all  sh.i. 
all  eternity.  Further,  all  the  parts  of  and 
circumstances  that  attend  ualvalion  arc  only 
there  to  be  enjoyetl ;  there  only  is  imniorUlity 
and  eternal  life ;  there  is  the  glory  and  fulnea* 
of  joy  and  the  everlasting  pleasures;  there  b 
(io«l  and  Christ  to  be  enjoyed  by  oju-n  vjtion  ; 
and  more,  there  arc  the  angels  and  the 
•aints;  further,  there  is  no  death,  nor  nick- 
oeMt,  nor  sorrow,  nor  sighing  for  ever ;  there  is 
DO  pain,  nor  piTsocutor,  nor  darkneaa  to 
r  glor\-.  <Jh  this  Mount  t!ion  !  Oh 
Illy  Jerusalem  I 


In-hold,  therefor*  what  a  great  thing  the 
I>ord  Jes»us  hath  inciudeii  by  this  little  word, 
I'l.  In  this  word  is  wnip|>e«l  up  an  whole 
heaven  and  eternal  life,  even  as  there  is 
aUo  by  other  little  wortb  in  the  llolv  Krii*- 
tures  »>f  truth,  as  where  he  saith,  "  K 
it  shall  be  (i|N-ued  unto  y«»u."  ««• 
have  obtaineil   it.      I  ..   i„,t 

only   »o  read,  but   t-.  ^  ,   n.t 

only  to  read,  but  to  lift  up  our  brart*  to  (mmI 

in  reading;  for  if  we  b« •  '       inil.  if  h« 

gives  us  not  light  and  ui>  .  «<<  mav 

etLsily    pass    over   without    lu  I 

such    a    wiifd    a«    may    Imro   !  . 

kin>;diim  .i-  , 

of  it;  yea,  i 

is  intimated  where  it  is  not  nl  all 

The  apostles  uf  old   did   use  to   U..  ..    ^..^i 

things  out  of  the  Scripture*,  eren  out  of  the 

ver>-  order  and  tiuiing  of  the  several  things 

contained  therein. 

2.  As  wo  have  here  an  in' 
kingdom  of  heaven,  so  wc  ha', 
of  the  entrance  into  it,  and  that  by  a<! 
similitude:    1.  It  is  called  a  gate;   IL  A.:.-.: 
gato:  "Strive  to  enter  iu  at  the  strait  gate." 

1st.  It  is  set  forth  by  the 
gale.    A  gate,  you  know,  U  of  . 
is  to  open  and  shut,  and  so,  i 
let  in  or  to  keep  out,  and  tod"  ..t 

the  season  ;  as  he  saiil,  "  I^t  nr>t  the  gates  of 
Jerusalem  be  o|H*ncd  till  the  sun  be  hot ;"  and 
again,  "  I  commanded  tlwt  the  gates  »hi>uld  b« 
s!)Ut,  and  charged  that  they  should  not  b« 
«>(MMiitl   till  alter  the  Habbnth."     And  s<>  you 


wards  came  the  other  virgins  and  tno  door  was 
shuL    t:o  then   the  entrance   into  heaven  b 
called   a  gate,  to  show  there  b  a  time  when 
there  maybe  entrance,  and  there  will   <    nic 
a  tinio  when  there  shall  be  none;  and  ir<i  ■<! 
truth   c<' 
:  in  at  the 
i  say  unto  you,  will  M-ck  : 
not  l>e  able."     I  read  in  t:.      -      ,  l> 

gatc^s  or  doors  through  which  they  that  f^  to 
heaven  must  enter. 

(1.)  There    U    the   door   of  faith,  the  door 
which   lh<  "  • 

(i.nti'.r. : 
hims 

Ac.     1  ,  : .  • 

and  mercy,  and  fin<l  '' 

!  in  hU  bli««l,  an<l  liv.-  ■.-■i  :    .      ■  '  ■  •■  •••-•  '••■  . 

i  and  therefore   him.H'lf  sUo  saul,  "  I  am  th« 


724 


BUNYAN'S  COMPLETE  WORKS. 


door ;  by  me,  if  any  man  fnter  in,  he  shall  be 
Baved  ;"  that  is,  received  to  mercy  and  inherit 
eternal  life.     But, 

(2.)  There  is  another  door  or  gate,  (for  that 
which  is  called  in  the  text  a  gate  is  twice  in 
the  next  verse  called  a  door;)  there  is,  I  say, 
another  gate,  and  that  is  the  passage  into  the 
very  lieaven  itself,  the  entrance  into  the  celes- 
tial mansion-house,  and  that  is  the  gate  men- 
tioned in  tlic  text  and  the  door  mentioned 
twice  in  the  verse  that  follows.  And  thus 
Jacob  called  it  wlien  he  said  Bethel  was  the 
house  of  God,  and  this  is  the  gate  of  heaven— 
that  is,  the  entrance,  for  he  saw  the  entrance 
into  heaven.  One  end  of  Jacob's  ladder  stands 
in  Bethel,  God's  house,  and  the  other  end 
reacheth  up  to  the  gate  of  heaven.  Jacob's 
ladder  was  the  figure  of  Christ,  which  ladder 
was  not  the  gate  of  heaven,  but  the  way  from 
the  Church  to  that  gate  which  he  saw  above 
at  the  top  of  the  ladder.  But  again,  that  the 
gate  in  the  text  is  the  gate  or  entrance  into 
heaven,  consider — 

(1.)  It  is  that  gate  that  letteth  men  into  or 
shutteth  men  out  of  that  place  or  kingdom 
where  Abraham,  and  Isaac,  and  Jacob  are; 
which  place  is  that  paradise  where  Christ 
promised  the  thief  that  he  should  be  that  day 
that  he  asked  to  be  with  him  in  his  kingdom ; 
it  is  that  place  into  which  Paul  said  he  was 
caught  when  he  heard  words  unlawful  or  im- 
possible for  a  man  to  utter. 

Question.  But  is  not  Christ  the  gate  or  en- 
trance into  this  heavenly  place? 

Answer.  He  is — he  without  whom  no  man 
can  get  thither,  because  by  his  merits  men 
obtain  that  world,  and  also  because  he  (as  the 
Father)  is  the  donor  and  disposer  of  that  king- 
dom to  whom  he  will.  Further,  this  place  is 
called  his  house  and  himself  the  master  of  it, 
(when  once  the  master  of  the  house  is  risen 
uj  and  hath  shut  to  the  door.)  But  we  used 
to  say  that  the  master  of  the  house  is  not  the 
door.  Men  enter  into  heaven,  then,  by  him, 
'not  as  he  is  the  gate,  or  door,  or  entrance  into 
the  celestial  mansion-house,  but  as  he  is  the 
giver  and  disposer  of  that  kingdom  to  them 
whom  he  shall  count  worthy,  because  he  hath 
obtained  it  for  them. 

(2.)  That  this  gate  is  the  very  passage  into 
heaven,  consider  the  text  hath  special  refer- 
ence to  the  day  of  judgment,  when  Christ  will 
have  laid  aside  his  mediatory  oflice,  which 
before  he  exercised  for  the  bringing  to  the 
faith  his  own  elect,  and  will  then  act,  not  as 
one  that  justifieth  the  ungodly,  but  as  one  that 


judgeth  sinners.  He  will  now  be  risen  up 
from  the  throne  of  grace,  and  shut  up  the  door 
against  all  the  impenitent,  and  will  be  set 
upon  the  throne  of  judgment,  from  thence  to 
proceed  with  ungodly  sinners. 

Objection.  But  Christ  bids  strive:  "Strive 
now  to  enter  in  at  the  strait  gate ;"  but  if  that 
gate  be,  as  you  say,  the  gate  or  entrance  into 
heaven,  then  it  should  seem  that  we  should 
not  strive  till  the  day  of  judgment,  for  we  shall 
not  come  at  that  gate  till  then. 

Ansicer.  Christ,  by  this  exhortation.  Stride, 
&c.,  doth  not  at  all  admit  of  or  countenance 
delays,  or  that  a  man  should  neglect  his  own 
salvation,  but  putteth  poor  creatures  upon  pre- 
paring for  the  judgment,  and  counselleth  them 
now  to  get  those  things  that  will  then  give 
them  entrance  into  glory.  This  exhortation 
is  muoh  like  these,  "  Be  ye  therefore  ready 
also,  for  at  such  an  hour  as  you  think  not  the 
Son  of  man  cometh.  And  they  that  were 
ready  went  in  with  him  to  the  marriage,  and 
the  door  was  shut." 

So  that  when  he  saith,  "  Strive  to  enter  in," 
it  is  as  much  as  if  he  should  say,  Blessed  are 
they  that  shall  be  admitted  another  day  to 
enter  into  the  kingdom  of  heaven ;  but  they 
that  shall  be  accounted  worthy  of  so  unspeak- 
able a  favour  must  be  well  prepared  and  fitted 
for  it  beforehand.  Now  the  time  to  be  fitted 
is  not  the  day  of  judgment,  but  the  day  of 
grace;  not  then,  but  now.  Therefore  strive 
now'  for  those  things  that  will  then  give  you 
entrance  into  the  heavenly  kingdom.     But — 

2dly.  As  it  is  called  a  gate,  so  it  is  called  a 
strait  gate:  "Strive  to  enter  in  at  the  strait 
gate." 

The  straitness  of  this  gate  is  not  to  be  un- 
derstood carnally,  but  mystically.*  You  are 
not  to  understand  it  as  if  the  entrance  into 
heaven  was  some  little  pinching  wicket;  no, 
the  straitness  of  this  gate  is  quite  another 
thing.  This  gate  is  wide  enough  for  all  them 
that  are  the  truly  gracious  and  sincere  lovers 
of  Jesus  Christ,  but  so  strait  as  that  not  one  of 
the  other  can  by  any  means  enter  in.  '"Open 
to  me  the  gates  of  righteousness :  I  will  go  into 
them,  and  I  will  praise  the  Lord,  this  gate  of 
the  Lord  into  which  the  righteous  shall  en- 
ter." By  this  word  therefore  Christ  Jesus  liath 
showed  unto  us  that  without  due  qualifications 
there  is  no  possibility  of  entering  into  heaven; 
the  strait  gate  will  keep  all  others  out.  When 
Christ  spake  this  parable  he  had  doubtless  his 
eye  upon  some  passage  or  passages  of  the  Old 
Testament  with  which  the  Jews  were  well  ac- 


TJIE  STRAIT  GATE. 
I    will   mt-ntion   two,   ami  so  go 


r25 


qnainted 
on: 

(1.)  The  place  by  which  God  turned  Adam 
and  his  wife  out  of  PanidiHc.  Possibly  our 
Lord  might  have  his  eye  upon  that,  for  though 
that  wa.H  wide  enoujjh  for  tliein  to  come  out  at, 
yet  it  WHS  too  .ntrail  for  them  to  go  in  at.  Hut 
what  should  be  the  rea!«on  of  that?  Why, 
they  had  sinned,  and  tlu-reforo  "  Ciod  set  at 
the  ea.st  of  that  garden  eherubims  and  n  ilam- 
ing  sword,  turning;  every  way,  to  keep  the  way 
of  the  tree  of  life."  The  chenibinjs  and  this 
tlaminp  sword,  they  made  the  entrance  too 
•trait  for  thi-m  to  enter  in.  S>ul'«,  there  are 
cherubims  and  a  tlamin);  sword  at  the  ^atcs  of 
heaven,  to  kei-p  the  way  of  the  tn-e  of  life; 
therefore  none  but  them  that  are  duly  fitted 
for  heaven  can  enter  in  nt  this  strait  gate;  the 
flaming  sword  will  keep  all  others  out.  "  Know 
you  not  that  the  unrighteous  shall  not  inherit 
the  kingdom  of  (.lod?  lie  not  deceived  :  neither 
fornicators,  nor  idolaters,  nor  adulterers,  nor 
etlVmimite,  nor  abusers  of  themselves  with 
mankind,  nor  thieves,  nor  covetous,  nor  drunk- 
ards, nor  revilers,  nor  extortioners  shall  in- 
herit the  kingdom  of  CJod." 

(2.)  l'erha|)s  our  Lord  might  have  his  eye 
U|>on  the  gall's  of  the  temple  when  he  spoke 
this  word  unto  the  people,  for  though  the  gates 
of  the  temple  were  six  cubits  wide,  yet  they 
were  so  strait  that  none  that  were  unclean  in 
anything  might  enter  in  thereat,  because  there 
were  pluce<l  at  them  porters,  whose  oflice  wa« 
to  l<Htk  that  none  but  those  that  had  right  to 
enter  might  go  in  thither.  An«l  .•»<)  it  is  writ- 
ten :  "  Jehoiada  set  jxirters  at  the  ;  •• 
house  of  the  Lord,  that  none  that  w  ii 
in  anything  might  enter  in."  Souls,  Uod 
hath  |K>rters  at  the  gates  of  the  temple,  at  the 
p:ite  of  heaven — porters,  I  say,  placed  there 
l>y  (iixl,  to  look  that  none  that  arc  unclean  in 
anything  may  come  in  tliithir.  In  at  the  gate 
of  the  rhurch  none  may  enter  now  that  are 
Ofx-n  profane  and  scandalous  to  religion;  no, 
though  they  plead  they  are  beloved  of  Oixi: 
"  What  hath  my  beloved  to  do  in  mine  houac, 
(saith  the  Ix)rd,)  seeing  she  hath  wrought 
lewdnc^  with  many?" 

T  '•ay.  I  am  very  apt  to  believe  that  our  Iy>rd 
Christ  had  his  thoughts  uih.h  t!i>-te  two 
•  when  he  said,  The  gate  it  strait;  and 
that  which  confirms  me  the  more  in  the  thing 
Is  this:  a  little  below  the  text  he  saith,  "There 
•hall  l>e  weeping  and  gnashing  of  tci-th  when 
you  shall  see  .Vbraham,  and  Imuic,  and  Jai-o|>, 
and  all  the  prophets  in  the  kingdom  of  heavi-n,  \ 


and  you  yourselves  thrust  out."  Thrust  out, 
which  signifieth  a  violent  act,  resinling  with 
striving  thoac  that  would  (though  umiualified) 
enter.  The  jH)rteni  of  the  temple  were,  for 
this  very  thing,  to  wear  arms,  if  neetl  were, 
and  to  be  men  of  courage  and  strength,  Itwt  the 
uiisaru-tiriml  or  unprepareil  should  by  siuue 
means  enter  it.  We  reaid  in  the  bo<»k  of  Ker- 
elations  of  the  holy  city,  and  that  it  had  (wclre 
gates,  and  at  the  gatm  twelve  augi-U;  but 
what  did  they  do  there?  Why,  Amongst  the 
rest  of  their  »er%ico  this  was  one  thin;:,  that 
there  might  in  nowise  t-w 
defileth  or  worketh  ab. 
maketh  a  lie. 

lint  more  particularly  to  show  what  it  is  that 
maketh  this  gate  so  strait.  There  are  thrco 
things  that  maketh  it  strait:  1.  There  Is  sin  ; 
2.  There  is  the  word  of  the  law ;  3.  There  ar« 
the  angels  of  UihI. 

1st.  There  is  sin,  the  sin  of  the  profane  axMl 
tlic  sin  of  the  professor. 

(1.)  The  sin  of  the  profane.  But  this  needa 
not  be  enlargeil  up«)n,  because  it  is  cuncludetl 
upon  at  all  hands  where  there  is  the  cnmmoo 
lx>lief  of  the  being  of  CmkI  ami  the  judgment  to 
come,  that  "  the  wicked  shall   '  !   into 

hell,  and  all  the  nations  that  1 

(2.)  llut  there  is  the  sin  of  proU-r^'rs;  or 
take  it  nither  thus,  there  Li  a  prt>fi-s(tion  that 
will  stand  with  an  unMinctifutl  heart  and  life; 
the  sin  of  such  will  over|>oi.Ht*  the  salvation  of 
their  souU,  the  sin-end  l>eing  the  heaviest  end 
of  the  scale;  I  say,  that  In-ing  the  heavient  end 
which  hath  sin  in  it,  they  tilt  tivi-r.  ami  no 
are,  notwithstanding  their  gh'r 
drownetl  in  jHTvlition  and  dr-' 
nonesuch  hath  any  inheritance  in  the  king- 
dom of  Christ  and  of  God ;  therefore  let  no 
man  deceive  you  with  vain  wortls,  for  because 
of  th-  i;h  of  (Jod  U|H>o 

tho  I  neither  Will  a 

I  .'V  I  hem.     Th' 

w  ;u»  the^te  to  en 

thereat,  A  man  may  partake  of  salvation  in 
part,  but  not  of  Milvation  in  whole.  iKid 
•aved  the  children  of  Israel  out  of  l-^'vpt,  but 
overthrew   them    in   the    ^^  '  '  "'        "■ 

therefore   put   you    in    r- 
you  oiuc  V  ■ 
ing  savitl  I       . 
aflorwariU  de»|roye«i  • 

Sj  we  see  that  ^nolv\....    .,  _  a- 

uing)  "tbcy  oould  not  enter  io  because  of  ua- 
U-lief." 

2dly.  There  u  the  word  of  the  law,  aixl  thai 


726 


BUNYAN'S  COMPLETE   WORKS. 


will  make  the  gate  strait  also.  None  must  go 
in  tliereat  but  those  that  can  go  in  by  the  leave 
of  the  law ;  for  though  no  man  be,  or  can  be, 
justified  by  the  works  of  the  law,  yet  unless 
the  righteousness  and  holiness  by  which  they 
attempt  to  enter  into  this  kingdom  be  justified 
by  the  law,  it  is  in  vain  once  to  think  of  en- 
tering in  at  this  strait  gate.  Now  the  law 
juslitieth  not  but  upon  the  account  of  Christ's 
ritrlitcousness;  if  therefore  thou  be  not  indeed 
found  in  that  righteousness,  thou  wilt  find  the 
hiw  lie  just  in  the  passage  into  heaven  to  keep 
thee  out;  every  man's  work  must  be  tried  by 
■  fire,  tliat  it  may  be  manifest  of  what  sort  it  is. 
There  are  two  errors  in  the  world  about  the 
law:  one  i:--,  when  men  think  to  enter  in  at  the 
Ftrait  gate  by  the  righteousness  of  the  law; 
the  other  is,  when  men  think  they  may  enter 
into  heaven  without  the  leave  of  the  law. 
Both  these,  I  say,  are  errors;  for  as  by  the 
works  of  the  law  no  flesh  shall  be  justified,  so 
without  the  consent  of  the  law  no  flesh  shall 
be  saved :  "  Heaven  and  earth  shall  pass  away 
before  one  jot  or  tittle  of  the  law  shall  fail  till 
all  be  fulfilled."  He  therefore  must  be  damned 
that  cannot  be  saved  by  the  consent  of  the  law. 
And  indeed  this  law  is  the  flaming  sword  that 
turneth  every  way,  yea,  that  lieth  to  this  day 
in  the  way  to  heaven,  for  a  bar  to  all  unbe- 
lievers and  unsanctified  professors,  for  it  is 
taken  out  of  the  way  for  the  truly  gracious 
only.  It  will  be  found  as  a  roaring  lion  to  de- 
vour all  others ;  because  of  the  law,  therefore, 
the  gate  will  be  found  too  strait  for  the  unsanc- 
tified to  enter  in.  When  the  apostle  had  told 
tlie  Corinthians  that  the  unrighteous  should 
not  inherit  the  kingdom  of  God,  and  that  such 
were  some  of  them,  he  adds,  "But  ye  are 
washed,  but  ye  are  sanctified,  but  ye  are  justi- 
fied in  the  name  of  the  Lord  Jesus  and  by  the 
Spirit  of  our  God,"  closely  concluding  that 
bad  they  not  been  washed,  and  sanctified,  and 
justified  in  the  name  of  the  Lord  Jesus,  the 
law,  for  their  transgressions,  would  have  kept 
tluMu  out;  it  would  have  made  the  gate  too 
•trait  for  them  to  enter  in. 

3dly.  There  are  also  the  angels  of  God,  and 
by  reason  of  them  the  gate  is  strait.  The 
Lord  Jesus  calleth  the  end  of  the  world  his 
harvest,  and  saith,  moreover,  that  the  angels 
are  his  reapers;  these  angels  are  therefore  to 
gather  his  wheat  into  his  barn,  but  to  gather 
the  ungodly  into  bundles  to  burn  them;  un- 
less therefore  the  man  that  is  unsanctified  can 
m;ister  the  law  and  conquer  angels,  unless  he 
«*iin  as  I  may  say,  pull  them  out  of  the  gate- 


way of  heaven,  himself  is  not  to  come  thitlier 
for  ever.  No  man  goetli  to  heaven  but  by  the 
help  of  the  angels,  I  mean  at  the  day  of  judg' 
ment:  "For  the  Son  of  man  shall  send  forth 
his  angels  with  a  great  sound  of  a  trumpet 
and  they  shall  gather  together  his  elect  from 
the  four  winds,  from  one  end  of  heaven  to  the 
other."  If  those  that  shall  enter  in  at  the 
strait  gate  shall  only  enter  in  thither  by  the 
conduct  of  the  holy  angels,  pray  when  do  you 
think  those  men  will  enter  in  thither  concern- 
ing whom  the  angels  are  commanded  to  gather 
them,  to  bind  them  in  bundles  to  burn  them  i 
This  therefore  is  a  third  difficulty :  the  angels 
will  make  this  entrance  strait,  yea,  too  strait 
for  the  unjustified  and  unsanctified  to  enter  in 
thither. 

3.  I  come  now  to  the  exhortation,  which  is 
to  strive  to  enter  in :  "Strive  to  enter  in  at  the 
strait  gate."  These  words  are  fitly  added,  for 
since  the  gate  is  strait,  it  follows  that  they  who 
will  enter  in  must  strive. 

"Strive."  This  word  st7-ive  supposeth — 1, 
That  great  idleness  is  natural  to  professors: 
they  think  to  get  to  heaven  by  lying,  as  it 
were,  on  their  elbows.  2.  It  also  suggesteth 
that  many  will  be  the  difficulties  that  jjrofess 
ors  will  meet  with  before  they  get  to  heaven. 
3.  It  also  coucludeth  that  only  the  labouring 
Christian  man  or  woman  will  get  in  thither. 
"Strive,"  &c. 

Three  questions  I  will  propound  upon  the 
word,  an  answer  to  which  may  give  us  light 
into  the  meaning  of  it:  1.  What  doth  the 
word  strive  import?  2.  How  should  we  strive? 
3.  Why  shall  we  strive  ? 

1st.  What  doth  this  word  strive  import? 

A7isiver.  When  he  saith.  Strive,  it  is  as  much 
as  to  say,  Bend  yourselves  to  the  work  with  all 
your  might:  "Whatsoever  thy  hand  findeth  to 
do,  do  it  with  all  thy  might,  for  there  is  no 
work,  nor  device,  nor  knowledge,  nor  wisdoin 
in  the  grave,  whither  thou  goest."  Thus 
Samson  did  when  he  set  himself  to  destroy  tlie 
Philistines;  he  bowed  himself  with  all  his 
might.  Thus  David  did  also  when  ho  made 
provision  for  the  building  and  beautifying  of 
the  temple  of  God.  And  this  must  thou  do 
if  ever  thou  enterest  into  heaven. 

2dly.  When  he  saith,  Strive,  he  calleth  for 
the  mind  and  will,  that  they  should  be  on  hiss 
side  and  on  the  side  of  the  things  of  his  king- 
dom ;  for  none  strive  indeed  but  such  as  have 
given  the  Son  of  God  their  heart,  of  which 
the  mind  and  will  are  a  principal  part;  for 
saving  conversion  lieth  more  in  the  turning  of 


THE  STRAIT  OATE. 


•27 


llio  mind  antl  will  to  Christ,  and  to  the  love 
of  his  iieaveiiiy  things,  than  in  all  knowUnlge 
jiid  jiulj^ment.  And  this  the  a|Mwllo  cnn- 
tirmeth  when  he  caith,  "Stand  liwt  in  one 
spirit,  with  one  mind,  Htrivinjr,"  Ac. 

odly.  And  more  particularly  this  word  strire 
h  expressed  hy  several  other  ternn,  oa — 1.  It 
is  expressed  by  that  word,  "So  run  that  you 
may  obtain."  '2.  It  is  exproiK^cil  by  that  worti, 
"  Fi^ht  the  good  light  of  faith,  lay  hold  of 
eternal  life."  3.  It  is  expressinl  by  that  word, 
"Lulviur*  not  for  the  meat  that  |H-rishetli,  but 
for  th«t  meat  that  endureth  to  everlasting  life." 
4.  It  is  expri-Asetl  by  that  w<»rd,  '"  We  wrestle 
with  princi|)alitieM  and  powers  and  the  rulers 
of  the  darkness  of  this  world."  Therefore, 
when  he  wiith,  Strive,  it  is  jus  mtich  as  to  wiy, 
Run  for  heaven,  fight  for  heaven,  labour  for 
heaven,  wri<>tle  for  heaven,  or  you  are  like  to 
go  without  it. 

The  Hccond  question  is,  Hdw  slmuld  wo 
strive? 

Aiifirfr.  The  answer  in  general  is.  Thou  miLst 
strive  lawfully  :  "  And  if  a  man  al.s<j  strive  for 
the  mastery,  yet  is  he  not  crowned  except  he 
Htrive  lawtully." 

lUit  v«)U  will  sav,  What  is  it  to  strive  law- 
fully? ' 

An*icer.  (1.)  To  strive  against  the  things 
which  are  abhorred  by  the  Lord  Jesus,  yea, 
to  resist  to  the  spilling  of  your  bloixl,  .striving 
agiiinst  sin ;  to  have  all  thine  things  that  are 
conilemniNl  by  the  word,  yea,  though  they  bo 
thine  own  right  hand,  right  eye,  or  right  foot, 
in  almminatinn  ;  antl  to  seek  by  all  godly 
means  the  utter  suppre^wion  of  them. 

(2.)  To  strive  lawfully  is  to  strive  for  those 
things  that  are  crmimandetl  in  the  word.  Hut 
thou,  O  man  of  (mhI,  fly  the  v-  !  follow 

after;  that  i<«.  strive  for  ri;:  -.  g«Mlli- 

nesw,  faith,  love,  patience,  meekness;  fight  the 
good  fight  of  faith,  lay  hold  on  eternal  life,  &.c, 

(.S.)  He  that  striveth  lawfully  must  be  there- 
fore very  tempornte  in  all  the  goo<l  and  lawful 
things  of  this  life.  And  ever>'  one  that  striveth 
f«»r  the  miLHtrr}'  is  tem|>orate  in  all  things;  now 
they  do  it  to  obtain  a  corniptible  crown,  but 
we  an  incorruptible.  Mi»st  prnfi  •».-.ors  give 
leave  to  the  worhl  and  vanity  of  their  hearts 
to  cltJMC  with  them  and  to  hang  about  their 
oecks,  and  make  their  striving  to  stand  rather 
In  an  outcrj*  of  words  than  a  hearty  labour 
against  the  lusts  and  love  of  the  world  ami 
their  own  corniptions;  but  this  kind  of  striv- 
ing is  but  a  Infating  of  the  air,  and  will  come 
t4»  just  notliiiisr  at  l.i.tt. 


(4.)  He  that  striveth  lawfully  maxt  takrGod 
and  Christ  along  with  him  lo  the  work,  other- 
wise he  will  certaiidy  Ir«  undone  :  "  Wh.Ti-!i»ttM 
(saitl  Taul)  I  also  lalmur,  striving  :. 
His  working,  which  workrih  in  m- 
And  for  the  right  |N*rfonning  of  this  he  mu«t 
observe  these  fuUowing  |>articulnnt : 

(1.)  He  must  take  hee<l  that  he  do  not  strive 
about  things  or  wonU  to  no  I"  "     ;;i 

not  then  Itc  with  him:  "Off  u 

the  ai»ostlii  put  tln-m  in 

ing  tlujn  btfore  the  Lm  ;  -t 

about  wonls  to  no  profit,  but  to  the  subverting 
of  the  hearers."  But,  alas!  how  manv  f.r... 
fessors  in  our  days  arc  guilty  of  this  tr.i 
sion,wheirte  religion  stands  chiefly,  if  n-.i  "fiiy, 
in  a  few  unprofitable  que>«tions  and  vain 
wrariglings  about  wonls  and  things  to  no 
profit,  but  to  the  destruction  of  the  hearers! 

(2.)  lie  must  take  heed  that  whiNl  In-  strives 
against  one  sin  he  doi-s  not  harlMtur  and  shelt«r 
another,  or  that  whibtt  he  cries  out  against 
other  men's  sins  he  does  not  countenance  hb 
own. 

(M.)  In  the  striving  strive  to  Inlieve,  strive 
for  the  faith  of  the  (lospel;  for  the  nmre  we 
believe  the  (lospd  and  the  reality  u(  the  things 
of  the  world  to  i-ome,  with  the  more  .stomach 
and  courage  shall  wu  labour  to  poMtcM  the 
blessctlness.  Let  us  lal>nur  theref»»rv  to  enter 
into  that  rest,  lest  any  man  fall  after  the  same 
example  of  unUdief. 

(4.)  As  vc  shouhl  strive  for  and  by  faith,  ao 
we  should  strive  by  prayer,  by  fervent  and 
clFectual  prayers. '  Oh  the  swaniis  of  our 
pniyerless  profensors !  What  do  they  think  of 
themstdves?  Surely  the  gate  of  heaven  waa 
heretolore  as  wide  as  in  these  our  days,  but 
what  striving  by  prayer  w 
(■hri'«tian-<  for  the  thing  ; 

into  this  kingilom  over  that  there  is  in  liirae 
latter  days! 

(fl.)  We  should  also  strive  by  mortifying  our 
members  that  are  upon  the  earth :  "  I  there- 
fore, so  nin.  (said  Tnul.)  mt  iiaUl  I.  not  as  one 
that  U-ats  the  air,  i        I  iv 

ami  bring  it  into  -  r 

means,  when  I  pre-  ■  xviH-i  to 

I  mys*df  should  Ix-   ■  \  "     Itut  .i  - 

is  spoken  princi|mlly  to  prnfcs»or» ;  so  I  woold 
be  understoorl. 

I  citme  now  to  the  tliird  question — namely, 
liut  u  :  .  ? 

A-  (he  thing  for  which 

you  are  here  exhorte«i  u>  strive,  it  is  worth  the 
striving  for;  it  t*  f.-r  ■>.•  ]i-^*  el,  in  i'.,r  .  mIl..)« 


728 


BUNYAN'S  COMPLETE  WORKS. 


heaven  and  an  eternity  of  felicity  there.  How 
w  ill  men  that  have  before  them  a  little  honour, 
a  little  profit,  a  little  pleasure,  strive !  I  say 
again,  how  will  they  strive  for  this !  Now 
they  do  it  for  a  corruptible  crown,  but  we  an 
incorruptible.  Mcthinks  this  word  heaven 
and  .this  eternal  life ;  what  is  there  again, 
either  in  heaven  or  earth,  like  them  to  pro- 
voke a  man  to  strive? 

(2.)  Strive,  because  otherwise  the  devil  and 
hell  will  assuredly  have  thee :  "  He  goes  about 
like  a  roaring  lion,  seeking  whom  he  may  de- 
vour." These  fallen  angels,  they  are  always 
watchful,  diligent,  unwearied;  they  are  also 
mighty,  subtle,  and  malicious,  seeking  nothing 
more  than  the  damnation  of  thy  soul.  O  thou 
that  art  like  the  harmless  dove,  strive ! 

(3.)  Strive,  because  every  lust  strives  and 
wars  against  thy  soul.  The  flesh  lusteth 
against  the  Spirit :  "  Dearly  beloved,  I  beseech 
you,  (said  Peter,)  as  strangers  and  pilgrims, 
abstain  from  flcslily  lusts,  Avliich  war  against 
the  soul."  It  is  a  rare  thing  to  see  or  find  out 
a  Christian  that  indeed  can  bridle  his  lusts, 
but  no  strange  thing  to  see  such  professors  that 
are  not  only  bridled,  but  saddled  too,  yea,  and 
ridden  from  lust  to  sin,  from  one  vanity  to 
another,  by  the  very  devil  himself,  and  the 
corruptions  of  their  hearts. 

(4.)  Strive,  because  thou  hast  a  whole  world 
against  thee.  The  world  hateth  thee  if  thou 
art  a  Christian ;  the  men  of  the  world  hate 
thee,  the  things  of  the  world  are  snares  for 
thee,  even  thy  bed  and  table,  thy  wife  and 
husband ;  yea,  thy  most  lawful  enjoyments 
have  that  in  them  that  will  certainly  sink  thy 
soul  to  hell  if  thou  dost  not  strive  against  the 
snares  that  are  in  them. 

The  world  will  seek  to  keep  thee  out  of 
heaven  with  mocks,  flouts,  taunts,  threaten- 
ings,  jails,  gibbets,  halters,  burnings,  and  a 
thousand  deaths;  therefore  strive.  Again,  if 
it  cannot  overcome  thee  with  these,  it  will 
flatter,  promise,  allure,  entice,  entreat,  and  use 
a  tliousand  tricks  on  this  hand  to  destroy  Jhee; 
and  observe,  many  that  have  been  stout  against 
the  threats  of  the  world  have  yet  been  over- 
come with  the  bewitching  flatteries  of  the 
Bame.  There  ever  was  enmity  between  the 
devil  and  the  Church,  and  betwixt  his  seed  and 
her  seed  too  ;  Michael  and  his  angels,  and  the 
dragon  and  his  angels,  these  make  war  con- 
tinually. There  hath  been  great  desires  and 
endeavours  among  men  to  reconcile  these  two 
in  one—to  wit,  the  seed  of  the  serpent  and  the 
seed  of  the  woman— but  it  could  never  vet  be 


accomplished.  The  world  says.  They  will 
never  come  over  to  us;  and  we  again  say.  By 
God's  grace  we  will  never  come  over  to  them. 
But  the  business  hath  not  ended  in  words ; 
both  they  and  we  have  also  added  our  endeav- 
ours to  make  each  other  submit,  but  endeav- 
ours have  proved  ineffectual  too.  They,  for 
their  part,  have  devised  all  manner  of  cruel 
torments  to  make  us  submit,  as  slaying  with 
the  sword,  stoning,  sawing  asunder,  flames, 
wild  beasts,  banishments,  hunger,  and  a  thou- 
sand miseries.  We  again,  on  the  other  side, 
have  laboured  by  prayers  and  tears,  by  pa- 
tience and  long-suffering,  by  gentleness  and 
love,  by  sound  doctrine  and  faithful  witness- 
bearing  against  their  enormities,  to  bring  them 
over  to  us,  but  yet  the  enmity  remains  ;  so  that 
they  must  conquer  us  or  we  must  conquer  them. 
One  side  must  be  overcome,  but  the  weapons 
of  our  warfare  are  not  carnal,  but  mighty 
through  God. 

(5.)  Strive,  because  there  is  nothing  of 
Christianity  got  by  idleness :  "  Idleness  clothes 
a  man  with  rags,  and  the  vineyard  of  the 
slothful  is  grown  over  with  nettles."  Pro- 
fession that  is  not  attended  with  spiritual  la- 
bour cannot  bring  the  soul  to  heaven.  The 
fathers  before  us  were  not  slothful  in  business, 
but  fervent  in  spirit,  serving  the  Lord: 
"Therefore  be  not  slothful,  but  followers  of 
them  who  through  faith  and  patience  inherit 
the  promises." 

"  Strive  to  enter  in."  Metbinks  the  worda 
at  the  first  reading  do  intimate  to  us  that  the 
Christian,  in  all  that  ever  he  does  in  this  world, 
should  carefully  heed  and  regard  his  soul — I 
say,  in  all  that  ever  he  does.  Many  are  for 
their  souls  by  fits  and  starts,  but  a  Christian 
indeed,  in  all  his  doings  and  designs  which  he 
contriveth  and  manageth  in  this  world,  should 
have  a  special  eye  to  his  own  future  and  ever- 
lasting good;  in  all  his  labours  he  should 
strive  to  enter  in  :  "  Wisdom  (Christ)  is  the 
principal  thing;  therefore  get  wisdom,  and  iu 
all  thy  gettings  get  understanding."  Get 
nothing  if  thou  canst  not  get  Christ  and  grace 
and  further  hopes  of  heaven  in  thi^t  getting; 
get  nothing  with  a  bad  conscience,  with  the 
hazard  of  thy  peace  with  God,  and  that  in 
getting  it  thou  weakenest  thy  graces  which 
God  hath  given  thee ;  for  this  is  not  to 
strive  to  enter  in.  Add  grace  to  grace  both 
by  religious  and  worldly  duties,  for  so  an  en- 
trance shall  be  ministered  unto  you  abundantly 
into  the  everlasting  kingdom  of  our  Lord  and 
Saviour  Jesus   Christ.     Religious  duties  are 


THE  STUAiT  a. in:. 


\< 


not  iho  only  striving  timos  ;  ho  tliat  tliiiiks  »o 
i!»  out.  Tiiou  mayt-jtl  lu-lp  thy  faith  and  thy 
hojK*  in  the  godly  iiiaiiugentent  of  thy  calling, 
and  niuyot  gt-t  lartiier  looting  in  eternal  life, 
!iy  studying  the  glory  uf  God  in  all  thy  worldly 
eMiuIoynurit.  I  am  Hpeaking  now  to  Chri**- 
lians  tiiat  are  ju^tifud  freely  by  grace,  and  an» 
encouraging,  or  ratlier  coun.-elling,  theni  to 
strive  to  enter  in;  fur  there  in  an  entering  in 
by  faith  and  good  conscience  now,  an  well  an 
our  entering  in  body  and  bouI  hereafter;  nml 
I  must  add  thai  the  more  common  it  ist  to  thy 
Houl  to  enter  in  now  by  failh,  the  more  ntead- 
fjut  hope  slialt  thou  have  »if  entering  in  here- 
after in  body  and  !>oul. 

"t^lrive  to  enter  in."  IJy  thcno  words  also 
the  Lord  Jesus  givelh  sharp  rebuke  to  those 
prt>("ess<ir»  that  have  not  eternal  glory,  but  other 
U'mporal  things  in  their  eye,  by  all  the  bustle 
that  they  make  in  the  world  about  religion. 
Some  there  be,  what  a  stir  tluy  make,  what  a 
noise  and  clamour  with  their  notions  and 
forms,  and  yet  perhaps  all  is  for  the  loaves, 
because  they  have  eaten  of  tho  loaves  nnd  are 
tilled  I  They  strive  indeed  to  enter,  but  it  is 
not  into  heaven  ;  they  find  religion  hath  a  gofnl 
trade  at  the  end  of  it,  or  they  find  that  it  is 
the  way  to  credit,  repute,  preterment,  and  the 
like;  and  therefore  they  strive  to  enter  into 
these.  Hut  these  have  not  the  strait  gate  in 
their  eye.  nor  yet  in  themselves*  have  they  love 
to  their  |)oor  and  perishing  souls;  wherefore 
this  exhortation  nippeth  such  by  pretlicting  of 
their  damnation. 

"Strive  to  enter  in."  These  wonLs  also 
•hurply  rebuke  them  who  content  themselves 
as  the  angel  of  the  Church  of  Sardis  did— to 
rt'it,  "  To  have  a  name  to  live,  nnd  bo  dead" — 
.>r  as  they  of  the  Laodiceans,  who  took  their 
religion  ujion  trust,  and  were  content  with  n 
po«)r,  w  retched,  lukewarm  profession  ;  for  such 
as  the»c  do  aPogether  unlike  to  the  exhorta- 
tion in  the  text  that  says.  Strive,  and  they  sit 
and  sleep;  that  says.  Strive  to  enter  in,  nnd 
they  content  themselves  with  aprufcMioD  that 
Is  never  like  to  bring  them  thither. 

"Strive  to  enter  in."  Further,  these  words 
put  us  U(>on  proving  the  truth  of  our  grnceo 
now;  I  say,  they  put  us  u|M>n  the  pri>of  of  the 
truth  of  them  now  ;  for  if  the  strait  gate  be 
tho  gate  of  heaven,  nnd  yet  we  are  to  strive  to 
enter  into  it  now,  even  while  we  live  and  be- 
fore we  come  thither,  then  doubtlcM  t'hrist 
means  by  thus  exhortation  that  we  should  u<e 
lawl'ul  means  to  prove  our  graces  in  this  world 
whether  thej  will  stand  in  the  day  of  judg- 


ment or  not.  8lrtvo  to  enter  in ;  pet  thui>e 
gnice*  now  that  will  prove  true  graces  then, 
nnd  therefore  try  ihem  you  have,  and  if  upon 
trial  they  prove  not  right,  ca»:  them  away  and 
cry  for  better,  li'sl  they  citil  thee  away  when 
better  are  not  to  be  had.  "  lluy  of  me  gold 
tried  in  the  fire;"  buy  of  mu  failh  and  grace 
that  will  Htand  in  the  ju«lgineut:  Mrive  for 
that  faith,  buy  of  me  that  grnc<>.  atid  also 
white  niiment,  that  thou  may(<«i  be  clothed, 
that   the  shaniu  of  tli>    .  ..  wi  doth  nuC 

np|H>ar.  and  anoint  thi  ii  lyesalve. 

that  thou  mayest  s«e.  Mii.d  )ou  thi*  advice; 
this  is  right  striving  to  enter  in. 

Ihit  yt)U  will  say.  How  nhould  we  try  oui 
graces?  Would  you  have  us  run  into  lempla> 
tion  to  tr)-  if  they  bo  sound  or  rotten? 

Aitstcer.  You  neeil  imt  run  into  trials.  God 
hath  ordained  that  enough  of  them  shall  over- 
take thee  t<i  prove  thy  graces  either  rotten  or 
sound  before  the  day  of  thy  ihath.  SutUeient 
to  the  day  is  the  evil  thereof  if  thou  h{L«t  but  a 
sulliciency  of  grace  to  withstand.  I  mxy,  thou 
shalt  have  trials  enough  overtake  lUvv  to  provo 
thy  graces  !M)und  or  rotten.  Thou  innyest,  there- 
fore, if  Gotl  shall  help  thee,  see  how  it  is  like 
to  go  with  thee  before  thou  giH*sl  out  of  thia 
World — to  wit,  whether  thy  graces  lie  such  aa 
will  carry  thee  in  at  the  gates  of  heaven  or  no. 

J  Jut  how  should  we  try  our  graces  now? 

Aii«urr.  How  doat  thou  find  them  in  oul- 
ward  trials?  How  dtnt  thou  fin<i  thvM^lf  in 
the  inward  workings  of  sin?  How  d<nl  thou 
find  thys4-lf  under  the  ntunt  high  onjuyment 
of  grace  in  this  Worhl? 

But  what  do  you  mean  by  thcae  thre* 
questions? 

Anntrr.  I  mean  graces  show  thomsclvea  at 
these  their  seajtotui  whether  they  be  rotten  4>r 
sound. 

How  do  they  show  themselves  to  be  true 
under  the  first  of  these? 

An^trrr.  lly  mistrusting  our  own  suffieienej  ; 
by  crying  to  Gt>d  for  help;  by  desiring  rather 
to  die  than  to  bring  any  dishonour  lo  tb« 
name  of  (iod;  and  by  counting  that  if  (iud  be 
honoured  in  the  trial  thou  hast  gained  mora 
than  all  the  world  couli 

How  do  they  show   :  <   to   be   tram 

under  the  second  ? 

Ait'wrr.  liy  mourning,  and  con;.,  "iii^*,  and 
striving,  and  praying  against  them ;  bj  not 
being  content,  -'  '  *  th«»u  have  h raven,  if 
they  live  ami  ;  by  counting  of  hi4i< 

nr*»  th<-  in  the  world;  and  bj 

dying  to  .  r  UCo. 


730 


BUNYAN'S  COMPLETE   WORKS. 


How  do  tbey  show  themselves  to  be  true 
uuder  the  third? 

Answer.  By  prizing  the  true  graces  above  all 
the  world ;  by  praying  heartily  that  God  will 
give  thee  more ;  by  not  being  content  with  all 
the  grace  thou  canst  be  capable  of  enjoying 
on  this  side  heaven  and  glory. 

"Strive  to  enter  in."  The  reason  why 
Christ  added  these  words,  "to  enter  in,"  is 
obvious— to  wit,  because  there  is  no  true  and 
husting  happiness  on  this  side  heaven ;  I  say, 
uone  that  is  both  true  and  lasting— I  mean,  as 
to  our  sense  and  feeling,  as  there  shall ;  here 
have  we  no  continuing  city,  but  we  seek  one 
to  come.  The  heaven  is  within — strive  there- 
fore to  enter  in  ;  the  glory  is  within — strive 
therefore  to  enter  ih  ;  the  Mount  Sion  is  with- 
in— strive  tlierefore  to  enter  in  ;  the  heavenly 
Jerusalem  is  within — strive  therefore  to  enter 
in  ;  angels  and  saints  are  within — strive  there- 
fore to  enter  in  ;  and,  to  make  up  all,  the  God 
and  Father  of  our  Lord  Jesus  Christ,  and  that 
glorious  Redeemer,  are  within — strive  there- 
fore to  enter  in. 

"  Strive  to  enter  in  ;"  for  without  are  dogs, 
Borcerers,  whoremongers,  and  murderers,  and 
idolaters,  and  whosoever  loveth  and  maketh  a 
lie.  Without  are  also  the  devils,  and  hell, 
and  death,  and  all  damned  souls ;  without  is 
howling,  weeping,  wailing,  and  gnashing  of 
teeth ;  yea,  without  are  all  the  miseries,  sor- 
rows, and  plagues  that  an  infinite  God  can  in 
justice  and  power  inflict  upon  an  evil  and 
wicked  generation  :  "  Strive  therefore  to  enter 
in  at  the  strait  gate." 

"Strive  to  enter  in  at  the  strait  gate,  for 
many,  I  say  unto  you,  will  seek  to  enter  in, 
and  sliall  not  be  able." 

4.  We  are  now  come  to  the  motive  which 
our  Lord  urges  to  enforce  his  exhortation. 

He  told  us  before  that  the  gate  was  strait ; 
he  also  exhorted  us  to  strive  to  enter  in  there- 
at, or  to  get  those  things  now  that  will  fur- 
ther our  entrance  then,  and  to  set  ourselves 
against  those  things  that  will  hinder  our  en- 
tering in. 

In  this  motive  there  are  five  things  to  be 
minded: 

(L)  That  there  will  be  a  disappointment  to 
some  at  the  day  of  judgment;  they  will  seek 
to  enter  in,  and  shall  not  be  able. 

(2.)  That  not  a  few,  but  many,  will  meet 
with  this  disappointment;  "for  many  will 
tieek  to  enter  in,  and  shall  not  be  able." 

(3.)  This  doctrine  of  the  miscarriage  of 
many  then,  it  standeth  upon  the  validity  of 


the  word  of  Christ:  "For  many,  I  say,  will 
seek  to  enter  in,  and  shall  not  be  able." 

(4.)  Professors  shall  make  a  great  heap 
among  the  many  that  shall  fall  short  of 
heaven :  "  For  many,  I  say  unto  you,  will  seek 
to  enter  in,  and  shall  not  be  able." 

(5.)  Where  grace  and  striving  are  wanting 
now,  seeking  and  contending  to  enter  in  will 
be  unprofitable  then  :  "For  many,  I  say  unto 
you,  will  seek  to  enter  in,  and  shall  not  be 
able." 

But  I  will  proceed  in  my  former  method  - 
to  wit,  to  open  the  words  unto  you. 

"For  many,"  &c.  If  he  had  said.  For 
some  will  fall  short,  it  had  been  a  sentence 
to  be  minded;  if  he  had  said.  For  some  that 
seek  will  fall  short,  it  had  been  very  awaken- 
ing; but  when  he  saith.  Many,  many,  will 
fall  short,  yea,  many  among  professors  will 
fall  short,  this  is  not  only  awakening,  but 
dreadful. 

"  For  many,"  &c.  I  find  this  word  many 
variously  applied  in  Scripture. 

(1.)  Sometimes  it  intendeth  the  open  pro- 
fane, the  wicked  and  ungodly  world,  as  where 
Christ  saith,  "  Wide  is  the  gate  and  broad  is 
the  way  that  leadeth  to  destruction,  and  many 
there  be  that  go  in  thereat."  I  say  by  the 
many  here  he  intends  those  chiefly  that  go  on 
in  the  broad  way  of  sin  and  profaneness,  bear- 
ing the  tokens  of  their  damnation  in  their 
foreheads,  those  whose  daily  practice  pro- 
claims "  that  their  feet  go  down  to  death^and 
their  steps  take  hold  of  hell." 

(2.)  Sometimes  this  word  mamj  intendeth 
those  that  cleave  to  the  peojile  of  God  de- 
ceitfully and  in  hypocrisy,  or  as  Daniel  hath 
it,  "  Many  shall  cleave  unto  the  Church  with 
flatteries."  The  word  many  in  this  text  in- 
cludeth  all  those  who  feign  themselves  better 
than  they  are  in  religion ;  it  includeth,  I  say, 
those  that  have  religion  only  for  an  holiday 
suit,  to  set  them  out  at  certain  times  and  when 
they  come  among  suitable  company. 

(3.)  Sometimes  this  word  many  intendeth 
them  that  apostatize  from  Christ,  such  as  for 
a  while  believe  and  in  time  of  temjjtation  fall 
away,  as  John  saith  of  some  of  Christ's  disci- 
ples: "From  that  time  many  of  his  disciples 
went  back,  and  walked  no  more  with  him." 

(4.)  Sometimes  this  word  many  intendeth 
them  that  make  a  great  noise  and  do  many 
great  things  in  the  Church,  and  yet  want  saving 
grace:  "Many  (saith  Christ)  will  say  unto  me 
in  tl):it  day,  Lord,  Lord,  have  we  not  proj)he- 
sied  iu  tiiy  name,  and  in  thy  name  cast  oul 


THE  STRAIT  GATE. 


r3i 


devils,  and  in  lay  numo  done  many  wonderful 
•^ork.s?"     Murk,  there  will  be  many  of  tlui*e. 

(5.)  Sometimes  thin  word  mamj  intendeth 
those  poor,  i^^norant,  deluded  «ou1.h  thai  are 
k'd  away  with  every  wind  of  dtn-trine,  iIikjk' 
wlio  are  caujrht  with  the  eunnin^  and  eraftv 
dertiver  wi>o  lieth  in  wait  to  ln'guile  un^taliU- 
bonis :  "  And  many  ithttll  follow  iheir  |H*rnii-iouH 
ways,  by  rca^>n  of  whom  th<>  u  'v  "(  truth 
Bhall  1m?  evil  Kpoken  of." 

(6.)  Simetimes  thi.-f  wonl  f/i  r/y  iiii  iudi-th 
all  the  world,  pood  and  bad:  "And  many  nf 
them  that  sleep  in  thuyu«t  of  the  earth  ohall 
awake,  «<»nie  to  everhwtinp  life  and  mmie  to 
everlasting  sthame  and  conti-mpt." 

(7.)  La-Htly.  Sometimen  tliis  word  ma/iy  in- 
tendeth  the  good  only,  '*  even  them  that  Hhall 
Ih'  saveil." 

Since  then  that  the  won!  is  so  variously  ap- 
plitnl,  let  us  itiquire  how  it  must  be  taken  in 
tlie  text.     .\nd— 

(1.)  It  must  not  be  applied  to  the  sincerely 
^'-Klly,  for  they  shall  never  perish.  (2.)  It 
i>nnnot  be  applied  to  all  the  world,  for  then  no 
flesh  should  be  save*!.  (3.)  Neither  is  it  ap- 
plie<l  to  the  open  profane  only,  for  then  the 
hy[MHTite  is  by  it  exclude*!.  (4.)  Hut  by  the 
numy  in  the  text  our  Lord  intendetl  in  spi-eial 
the  professor — the  proft-?«s<ir,  I  s.iy,  how  hiph 
soever  he  seems  to  be  now,  that  shall  be  found 
without  savin;;  grace  in  the  day  of  judgment. 

Now  th.it  the  professor  is  in  «|>ecial  intemUxl 
ii^his  text,  consider:  So  soon  as  the  Lord  had 
sail],  "  Many  will  seek  to  enter  in,  and  shall 
not  be  able,"  he  pointeth,  as  with  his  finpcr, 
at  the  many  that  then  he  in  «|>ecial  intendtth 
—  to  wit,  them  among  whom  he  had  taught; 
'  lem  that  had  eiit  and  drunken  in  his  pre*- 
ence ;  them  that  had  propht'^ie*!  and  east  out 
devils  iti  his  name,  and  in  his  name  had  done 
many  wonderful  works.  These  arc  the  many 
intendeil  by  the  Lord  in  this  text,  though 
otlicrs  also  are  inchnli-d  umler  the  sentence  of 
damnation  by  his  word  in  other  placesi.  "  For 
many,"  &c.  Matthew  saith  concerning  tbi« 
strait  gat>-  that  there  arc  but  few  that  find  it. 
Ittit  it  s.i'ius  the  cost^iways  in  my  text  did  find 
it,  for  you  r^d  that  thry  knocked  at  it  and 
crietl,  "  Ix»rd,  ojx-n  unto  im," 

S>,  then,  the  nu^aning  may  srem  tf>  U*  this  : 
many  of  the  few  that  find  it  will  seek  to  enter 
in.  and  shall  not  be  able.  I  find  at  the  day  of 
judgment  some  will  be  crying  to  the  rocks  to 
cover  them,  and  some  at  the  eatv*  of  heaven 
for  entrance.  Supp«*»e  tb 
the  rocks  to  cover  them    i. 


acience  will  not  aofler  them  once  to  look  God 
in  the  face,  because  they  are  fallen  under 
pres«'nt  guilt  ami  the  dreadful  fi-an  of  the 
wrath  of  the  Lamb,  and  that  th<«»e  that  t»tand 
cryio?  at  thf  j.vite  of  heaven  are  those  Hhi»« 
'  ■  out  to  the  la»t,  even   th<Me 

^*  '  will  enable  them  to  contend 

even  with  Jeitus  Chrint  for  eotnuic»~them,  I 
s;iy,  that  will  have  prtjfemtion,  canting  out  of 
devila,  and  many  wonderful  works  to  pleail. 
Of  thia  sort  are  the  many  in  my  text:  "  Kor 
many,  I  say  unto  yon  will  iw-rk  to  enter  in, 
and  shall   r;  r  many."  Ac 

(Viuld  we  t  "  of  the  timca 

with  the  everlasting  word  of  (iot|,  thin  dotv 
trine  would  more  cnisily  apiM*ar  to  the  childrm 
of  men.  How  few  among  the  uuinv,  yea, 
among  the  swarms  of  ;      '  "     >rt  to 

make  conscience  of  t\..  thia 

world  and  to  study  hiit  ^lorv  attKiug  tiic  ehil- 
firen  of  men!  How  few,  I  say,  have  bin  name 
lie  nearer  their  hearts  than  their  own  carnal 
concerns !  Nay,  do  not  many  make  his  word 
and  his  name  and  his  ways  a  stalking-horw>  to 
their  own  worldly  ad\  "     i      '       "-  for 

faith,  g«H«i  coiijicienct  .laJ, 

humility,  heavenly-ni  iita, 

to  eneinit-s,  and   for  •  •,  io 

word,  and  life  to  his  will ;  but  when>  is  it? 

"  Kor  many,  I  say  unto  you."  Thetie  Uttet 
words  carry  in  them  a  double  argument  to 
prove  the  truth  ass4>rted  before :  First,  in  that 
he  directly  [Miinteth  at  his  (,A\f,wr*-  "I  tmy 
unto  you."     Many,  I  vou 

that  are  my  disciplen,  ;  jnd 

drunk  in  my  pre»4'nce.  1  know  tiial  sonirtimea 
Christ  hath  directed  his  spiTch  to  his  disci  plea, 
not  so  much  upon  their  accounts  oa  u^mn  the 
accounts  of  others,  but  here  it  is  not  •<>;  there- 
fore I  say  unto  you  in  this  placf  it  immrtli- 
ately  concer-  "I  say 

unto  you,  Vi  iioat.and 

to  knock,  saying.  Lord,  Loni,  o|>en  to  u«,  and 
he  shall  answer  and  say  unto  yuu,  I  know  yea 
not  whence  you  are;  then  shall  ye  begin  to 
•ay.  We  have  eat  and  drunk  in  •'  tu-e, 

and  thou  haat  taught  in  our  p'  he 

shall  xay,  I  t-  voa 

are;de|iart  li  'y;*' 

it  is  you,  you,  you  that  I  nx-an.  "  1  sat  unto 
you."  It  ia  common  with  a  prcf«  —  r  ?  rw.ple, 
when  they  bear  a  smart  and  a  t '  *«t- 

mon,  to  say.  Now  ?       .\       .      i  '  'he 

drunkani.  the  sw  a*, 

•y 

•  ay. 


732 


BUNYAN'S  COMPLETE   WORKS. 


There  is  spiritual  drunkenness,  spiritual  adul- 
tery, and  a  man  may  be  a  liar  that  calls  God 
his' Father  when  he  is  not,  or  that  calls  him- 
aelf  a  Christian  and  is  not.  Wherefore  per- 
haps all  these  thunders  and  lightnings  in  this 
terrible  sermon  may  more  concern  thee  than 
thou  art  aware  of:  "I  say  unto  you"— unto 
you,  professors,  may  be  the  application  of  all 
this  thunder. 

But  I  shall  show  you  why  the  poor,  carnal, 
ignorant  world  miss  of  heaven,  and  then  why 
the  knowing  professors  miss  of  it  also. 

1.  The  poor,  carnal,  ignorant  world  miss  of 
heaven  even  because  they  love  their  sins  and 
cannot  part  with  them:  "Men  love  darkness 
rather  than  light,  because  their  deeds  are  evil." 
The  poor  ignorant  world  miss  of  heaven  be- 
cause they  are  enemies  in  their  minds  to  God, 
his  word,  and  holiness;  they  must  be  all 
damned  who  take  pleasure  in  unrighteousness. 
The  poor  ignorant  world  miss  of  heaven  be- 
cause they  stop  their  ears  against  convictions 
and  refuse  to  come  when  God  calls :  "  Because 
I  have  called  and  ye  refused,  I  have  stretched 
out  my  hand,  and  no  man  regarded,  but  have 
set  at  naught  all  my  counsels,  and  would  none 
of  my  reproofs,  I  also  will  laugh  at  your  ca- 
lamities, and  mock  when  your  fear  cometli  as 
desolation,  and  your  destruction  like  a  whirl- 
wind, when  distress  and  anguish  cometh  upon 
you ;  then  shall  you  call  upon  me,  but  I  will 
not  answer ;  they  shall  seek  me  early,  but  shall 
not  find  me." 

2.  The  poor  i^orant  world  miss  of  heaven 
because  the  God  of  this  world  hath  blinded 
their  eyes,  that  they  can  neither  see  the  evil 
and  damnable  state  they  are  in  at  present,  nor 
the  way  to  get  out  of  it ;  neither  do  they  see 
the  beauty  of  Jesus  Christ,  nor  how  willing  he 
is  to  save  poor  sinners. 

3.  The  poor  ignorant  world  miss  of  heaven 
because  they  put  off  and  defer  coming  to 
Christ  until  the  time  of  God's  patience  and 
grace  is  over.  Some  indeed  are  resolved  never 
to  come,  but  some  again  say,  We  will  come 
hereafter,  and  so  it  comes  to  pass  that  because 
God  called  and  they  did  not  hear,  so  they  shall 
cry  and  I  will  not  hear,  saith  the  Lord. 

4.  The  poor  ignorant  world  miss  of  heaven 
because  they  have  false  apprehensions  of  God's 
mercy.  They  say  in  their  hearts,  We  shall 
have  peace,  though  we  walk  in  the  imagination 
of  our  heart,  to  add  drunkenness  to  thirst. 
But  what  saith  the  word? — ''The  Lord  will 
not  spare  him ;  but  then  the  anger  of  the  Lord 
and  his  jealousy  shall  smoke  against  that  man, 


and  all  the  curses  that  are  written  in  this  book 
shall  be  upon  him,  and  God  shall  blot  out  his 
name  from  under  heaven." 

5.  The  poor  ignorant  world  miss  of  heaven 
because  they  make  light  of  the  Gospel  that  of- 
fereth  mercy  to  them  freely,  and  because  they 
lean  upon  their  own  good  meanings,,  and  think- 
ings, and  doings. 

6.  The  poor  carnal  world  miss  of  heaven  be- 
cause by  unbelief,  which  reigns  in  them,  they 
are  kept  for  ever  from  being  clothed  with 
Christ's  righteousness  and  from  washing  in  his 
blood,  without  which  there  is  neither  remission 
of  sin  nor  justification.  But  to  pass  these  till 
anon. 

I  come,  in  the  nest  place,  to  show  you  some 
reasons  why  professors  fall  short  of  heaven. 

First.  In  the  general,  they  rest  in  things 
below  special  grace,  as  in  awakenings  that  are 
not  special,  in  repentance  that  is  not  special, 
&c. ;  and  a  little  to  run  a  parallel  betwixt  the 
one  and  the  other,  that,  if  God  will,  you  may 
see  and  escape : 

1.  Have  they  that  shall  be  saved  awakenings 
about  their  state  by  nature?  So  have  they 
that  shall  be  damned.  They  that  never  go  to 
heaven  may  see  much  of  sin  and  of  the  wrath 
of  God  due  thereto.  This  had  Cain  and  Judas, 
and  yet  they  came  short  of  the  kingdom.  The 
saved  have  convictions  in  order  to  their  eter- 
nal life,  but  the  others'  convictions  are  not  so. 
The  convictions  of  the  one  do  drive  them  sin- 
cerely to  Christ;  the  convictions  of  the  other 
do  drive  them  to  the  law,  and  the  law  to  des- 
peration at  last. 

2.  There  is  a  repentance  that  will  not  save — 
a  repentance  to  be  repented  of,  and  a  repent- 
ance to  salvation,  not  to  be  repented  of.  Yet 
so  great  a  similitude  and  likeness  there  is  be- 
twixt the  one  and  the  other  that  most  times 
the  wrong  is  taken  for  the  right,  and  through 
this  mistake  professors  perish. 

As,  (1.)  In  saving  repentance  there  will  be 
an  acknowledgment  of  sin,  and  one  that  hath 
the  other  repentance  may  acknowledge  his  sins 
also.  (2.)  In  saving  repentance  there  is  a  cry- 
ing out  under  sin,  but  one  that  hath  the  other 
repentance  may  cry  out  under  sin  also.  (3.) 
In  saving  repentance  there  will  be  humiliation 
for  sin,  and  one  that  hath  the  other  repentance 
may  humble  himself  also.  (4.)  Saving  repent- 
ance is  attended  Avith  self-loathing,  but  he  that 
hath  the  other  repentance  may  have  loathing 
of  sin  too :  a  loathing  of  sin  because  it  is  sin, 
that  he  cannot  have,  but  a  loathing  of  5:n  be- 
c?.use  it  is  ofiensive  to  him,  that  he  may  have- 


THE  STRAIT  GATE. 


733 


rJic  iloj»  (loth  not  loathe  that  which  troubleth 
his  stDinacli  because  il  in  tlierc,  hut  bi-causo  it 
troulileth  hitn  ;  when  it  hti3  done  troubling  of 
him  he  can  turn  to  it  again  and  lick  it  up  lui 
before  it  troubk'd  him.  (5.)  .Savin}»  re|K-nl- 
aiice  is  attended  willi  prayers  and  tears,  but  he 
that  hath  none  hut  the  otiier  repentance  may 
have  prayers  and  tears  also.  (G.)  In  saviiij; 
rt  p'Mitance  there  is  fear  and  reverence  «)f  the 
w</rd  and  ministers  that  brin^  it,  but  tliis  may 
be  aNo  «here  there  is  none  but  the  repentance 
that  is  not  suvinp,  for  Ilerml  feannl  John, 
knowinji;  that  he  wzis  a  just  man  and  holy,  and 
observed  hinj;  when  lie  iieard  him  lu*  did 
many  thiiijjt,  and  Iieard  liim  jrhidly.  (7.)  Sav- 
inij  repentance  makes  a  man's  lu-art  very  ten- 
der of  di>ini»  anything;  against  tlie  wnrd  of  (mkI, 
but  Itataam  could  wiy,  "  If  Iblak  would  (jive 
me  his  house  full  of  silver  ami  gold,  I  cannot 
go  beyond  the  word  of  the  I^ord." 

Hehold,  then,  how  far  a  man  may  po  in  re- 
pentance, anl  yet  be  short  of  that  which  is 
called  "  repentance  unto  salvation,  not  to  be 
repented  of:"  1.  He  may  be  awakened;  2.  lie 
may  acknowledge  his  sin;  3.  lie  may  cry  out 
under  the  burden  of  sin  ;  4.  He  may  have  hu- 
mility for  it;  5.  He  may  loathe  it;  6.  May 
have  prayers  anti  tears  against  it ;  7.  May  de- 
liirht  to  «lo  many  things  of  (tod  ;  S.  May  bo 
afraitl  of  tiinning  against  him  ;  and  after  all 
tliis  may  jn^rish  for  warU  of  saving  rejwnl- 
an  cc. 

Secondly.  Have  they  that  ithall  be  navetl 
fa*itli?  Why,  they  that  shall  not  Ik'  save<l  may 
have  faith  also;  yea,  a  faith  in  many  things  so 
like  thi-  f.iith  that  saveth  that  they  can  hardly 
b.'  ili'tlii/uis'.ieil,  (thfiugh  they  differ  both  in 
root  and  branch.)     To  come  to  particulars: 

1.  Saving  faith  hath  Christ  for  its  object,  and 
B'l  may  the  faith  ha%'c  that  iit  not  Having. 
Tho5*c  ver)'  Jews  of  whom  it  in  said  they  1k*- 
lievcl  on  Christ,  Christ  tells  them,  and  that 
after  their  iM-lieving,  "  Yo  arc  of  your  father 
tiic  devil,  and  the  lusts  of  your  father  ye^ill 
do."  2.  Sjiving  faith  is  wn»n:;ht  by  the  wonl 
of  Owl  and  so  may  the  faith  l*c  that  is  not 
leiring.  3.  Saving  faith  looks  for  justification 
with<..ul  works,  and  so  may  a  faith  do  that  is 
not  saving.  4.  Saving  faith  mill  sanctify  and 
purify  the  heart,  and  a  faith  tl 
niav  work  a  man  o IT  from  the  j 
worlij,  as  it  did  Jutla",  l>cmas,  and  «>ti>er^.  6. 
Saving  faith  will  give  a  man  tastes  of  the  world 
to  ctixnc,  and  also  joy  by  them  tastcn,  and  ao 
will  the  faith  do  that  is  not  saving.  6.  Saving 
ixxXh  will  help  a  man,  if  called  thereto,  to  give 


his  body  to  bo  burned  for  his  religion,  and  so 
will  the  faith  d<>  that  is  not  living.  7.  Saving 
faith  will  help  a  man  tu  look  fur  an  inheritance 
in  the  world  to  come,  and  that  may  tho  Hiith 
do  that  is  not  saving:  "  All  those  virgint  t<Mik 
their  lam|M  and  went  forth  to  mei-t  the  biid«>- 
groom."  8.  S.ixing  faith  will  not  only  make  a 
man  ltK>k  for,  but  prepare  to  me«-t,  the  brid»- 
griK>ni,  and  no  may  the  faith  do  that  in  not  sav- 
ing :  "  Then  all  these  virgins  anwe  and  trimmed 
their  lanifw."  U.  Saving  faith  will  makd  a 
man  look  for  an  intcn-Mt  in  the  kingdom  of 
hciiven  with  contldence,  anil  the  faith  that  la 
not  saving  will  even  demanil  rntram-e  of  tb« 
Lord:  "Lord,  Lord,  npt-n  unto  us."  lo.  H«t- 
ing  faith  will  have  gooti  works  follow  it  into 
heaven,  and  the  faith  that  is  not  saving  maj 
have  great  works  follow  il  as  far  as  to  heareo- 
gatcs :  "  LortI,  have  wc  not  prophesied  in  tbj 
name,  and  in  thy  name  cast  out  devils,  and  id 
thy  name  done  wondrous  works?" 

Now,  then,  if  the  faith  that  is  nut  saving 
nuiy  have  Christ  for  its  object,  be  wrought 
by  the  word,  h>ok  for  justification  without 
works,  work  men  od'  from  the  iMillutioiu  of 
the  world,  and  give  men  tastca  of  and  joy  lo 
the  things  of  another  world— I  say  again,  if 
it  will  help  a  man  to  burn  for  his  ju<l^-iiient, 
and  to  look  fur  an  inheritance  in  another 
world,  yet  if  it  will  ke4>p  a  man  to  pre|«r« 
for  it,  claim  interi>^t  in  it,  and  if  it  can  carry 
great  works,  many  great  and  glorious  worka, 
OS  fur  aa  heaven-gates,  then  no  man'el  \i 
abundance  of  |>eoplc  take  this  faith  for  the 
saving  faith,  and  so  fall  short  of  heaven  there- 
by. Alif,  friend*  I  there  are  but  few  that  rao 
PHmIucc  such  for  re|Kntance;  and  such  faith, 
as  yet  you  see,  I  have  provetl  oven  reprolmteo 
have  had  in  sevenil  ages  of  the  Church.     IJul — 

Thirdly.  They  that  go  to  heaven  are  a  pray- 
ii^  |>cople,  but  a  man  may  pray  that  shall  not 
be  savwl.     Pray  !  he  may  pniy  daily  ;  yea,  ho 


I     JUvtKO, 

to(;od: 

it  w«-rr,  cov«r 

w  it!i  \\<  >  l'i:i< 


may  ank  of  (Jo<l   the   on! 
and  ntay  take  delight  in  a; 
nay,  further,  such  s<ni 
the  altar  of  the  I>>rd 
and  crk-ing  out. 

Fourthly.  I>o(i<hi  ^  p..]. it-  ^i.j.  i...,  i..  .! 
They  that  are  not  his  ftcople  may  keep  fa«l> 
also,  nt  '  a  week  . 

"The   i  •••  with 

himself:  itod,  I  'm 

other  men  are.  e  \ '  r«-r«, 

or  even  aa  this  puhlicAn  ;  I  fast  twice  •  week, 
I  giro  tithe*  of  all  that  I  (x^MwrMu"  I  mighl 
enlarge  U{ton  thing*,  but  I  inleod  bol  ■  lilllo 


734 


BUNTAN'S  COMPLETE  WORKS. 


book.  I  do  not  question  but  many  Balaamites 
will  appear  before  the  judgment-seat  to  con- 
demnation—men that  liave  had  visions  of  God, 
and  that  knew  the  knowledge  of  the  Most 
High ;  men  that  have  had  the  Spirit  of  God 
come  upon  them,  and  that  have  by  that  been 
made  other  men;  yet  these  shall  go  to  the 
generations  of  their  fathers,  they  shall  never 
see  light. 

J  read  of  some  men  whose  excellency  in  re- 
ligion mounts  up  to  the  heavens,  and  their 
Leads  reach  unto  the  clouds,  who  yet  shall 
perish  for  ever  like  their  own  dung,  and  he 
that  in  this  world  hath  seen  them  shall  say  at 
the  judgment.  Where  are  they?  There  will 
be  many  a  one  that  were  gallant  professors  in 
this  world  wanting  among  the  saved  in  the  day 
of  Christ's  coming;  yea,  many  whose  damna- 
tion \va.s  never  dreamed  of.  Which  of  the  twelve 
ever  thought  that  Judas  would  have  proved  a 
devil  ?  Nay,  when  Christ  suggested  that  one 
among  them  was  naught,  they  each  were  more 
afniid  of  themselves  than  of  him.  Who  ques- 
tioned the  salvation  of  the  foolish  virgins? 
The  wise  ones  did  not;  they  gave  them  the 
privilege  of  communion  with  themselves.  The 
discerning  of  the  heart  and  the  infallible  proof 
of  the  truth  of  saving  grace  is  reserved  to  the 
judgment  of  Jesus  Christ  at  his  coming;  the 
Church  and  bast  of  saints  sometimes  hit  and 
sometimes  miss  in  their  judgments  about  this 
matter;  and  the  cause  of  our  missing  in  our 
judgment  is — 1.  Partly,  because  we  cannot  in- 
fallibly, at  all  times,  distinguish  grace  that 
eaveth  from  that  which  doth  but  appear  to  do 
60.  2.  Partly  also  because  some  men  have  the 
art  to  give  right  names  to  wrong  things.  3. 
And  partly  because  we,  being  commanded  to 
receive  him  that  is  weak,  are  afraid  to  exclude 
the  least  Christian,  by  which  means  hypocrites 
creep  into  the  churclies;  but  what  saith  the 
Scripture?— "I  the  Lord  search  the  heart,  I 
try  the  reins."  And  again,  "All  the  churches 
shall  knoy  that  I  am  He  that  searches  the 
reins  and  hearts,  and  I  will  give  to  every  one 
of  ycni  according  to  your  works."  To  this 
Searcher  of  hearts  is  the  time  of  infallible  dis- 
cerning reserved,  and  then  you  shall  see  how 
far  grace  tiiat  is  not  saving  hath  gone,  and  also 
how  few  will  be  saved  indeed.  The  Lord 
awaken  poor  sinners  by  these  warnings  and 
cautions  I 

I  come  now  to  make  some  brief  use  and  ap- 
plication of  the  whole;  and  my  first  word 
ehall  be  to  the  open  profane.  Poor  sinner, 
thou  readest  here  that  but  a  few  will  be  saved 


— that  many  that  expect  heaven  will  go  with- 
out heaven.  What  say  est  thou  to  this,  poor 
sinner?  Let  me  say  it  over  again.  There  are 
but  few  to  be  saved,  but  very  i'aw ;  let  me  add, 
but  few  professors,  but  few  eminent  professors. 
What  sayest  thou  now,  sinner?  If  judgment 
begins  at  the  house  of  God,  what  will  the  end 
of  them  be  that  obey  not  the  Gospel  of  God? 
This  is  Peter's  question :  canst  thou  answer  it, 
sinner?  Yea,  I  say  again,  if  judgment  must 
begin  at  them,  will  it  not  make  thee  think, 
What  shall  become  of  me?  And  I  add,  when 
thou  shalt  see  the  stars  of  heaven  to  tumble 
down  to  hell,  canst  thou  think  that  such  a 
muck-heap  of  sin  as  thou  art  shall  be  lifted  up 
to  heaven  ?  Peter  asks  thee  another  question — 
to  wit:  "If  the  righteous  scarcely  be  saved, 
where  shall  the  ungodly  and  sinners  appear?" 
Canst  thou  answer  this  question,  sinner  ?  Stand 
among  the  righteous  thou  mayestnot:  "The 
ungodly  shall  not  stand  in  the  judgment,  nor 
sinners  in  the  congregation  of  the  righteous." 
Stand  among  the  wicked  thou  then  wilt  not 
dare  to  do:  where  wilt  thou  ai^pear,  sinner? 
To  stand  among  the  hypocrites  will  avail  thee 
nothing:  "The  hypocrite  shall  not  come  be- 
fore him" — that  is,  with  acceptance — "  but  shall 
perish."  Because  it  concerns  thee  much,  let 
me  over  with  it  again.  When  thou  shalt  see 
less  sinners  than  thou  art  bound  up  by  angels 
in  bundles  to  burn  them,  where  wilt  thou  ap- 
pear, sinner?  Thou  may  est  ^yish  thyself 
another  man,  but  that  will  not  help  thee,  sin- 
ner; thou  mayest  wish.  Would  I  had  been 
converted  in  time !  but  that  will  not  help  thee 
neither.  And  if,  like  the  wife  of  Jeroboam, 
thou  should  feign  thyself  to  be  "another  wo- 
man, the  Prophet,  the  Lord  Jesus,  would  soon 
find  thee  out.  What  wilt  thou  do,  poor  sin- 
ner ?  Heavy  tidings,  heavy  tidings,  will  attend 
theeexcejjt  thou  repent,  poor  sinner !  Oh  the 
dreadful  state  of  a  poor  sinner,  of  an  open 
profane  sinner!  Everybody  that  hath  but 
comfnon  sense  knows  that  this  man  is  in  the 
broad  way  to  death,  yet  he  laughs  at  his  own 
damnation. 

Shall  I  come  to  particulars  with  thee? 

1.  Poor  unclean  sinner,  the  harlot's  house  is 
the  way  to  hell,  going  down  to  the  chambers 
of  death. 

2.  Poor  swearing  and  thievish  sinner,  God 
hath  prepared  the  curse  that  every  one  thai, 
stealeth  shall  be  cut  off  as  on  this  side,  accord- 
ing to  it;  and  every  one  that  sweareth  shall  be 
cut  ofl"  on  that  side,  according  to  it. 

3.  Poor  drunken  sinner,  what  shall  I  say  to 


THE  STEAIT  GATE. 


'35 


thee?     "Woe  to  the  drunkards  of  Kphraim,  [ 
ViHi  to  tliciii  that  urc  mighty  to  driitk  wine, 
end  uit-n  of  strong  drink!  they  ahull  luit  iu- 
litrit  the  kingdom  of  heuvcu." 

i.  Poor  covetouii,  worUlly  man,  Gotl's  word 
p.i. .s"(hat  the  cuvetoUit  the  Lord  abhorn-th; 
that  the  covet«>Utt  man  Is  an  idolater ;  and  that 
tlie  covetous  lihull  not  iuhcrit  the  kingdom  of 
God." 

5.  And  thou,  liar,  what  wilt  thou  do?  "Alt 
liars  Mhall  havo  their  |uirt  in  the  lake  that 
bunieth  with  fire  and  brimstone." 

1  shall  not  enlarge:  poor  dinner,  let  no  man 
deceive  thee,  for  bi-eause of  thest-  things  cumeth 
the  wrath  of  (iimI  u|x>n  the  children  of  di»obe- 
dience.  I  will  therefore  give  thee  a  short  cidl 
and  so  leave  thee. 

dinner,  awake;  yea,  I  sjiy  unto  thee.  Awake! 
Sin  lieth  at  thy  door,  and  Cioil's  axe  lieth  at 
Uiy  root,  and  hell-fire  is  right  underneath  thec; 
I  saiy  again.  Awake!  "  Kvery  tree  therefore 
that  bringeth  not  forth  grxnl  fruit  Ls  hewn 
down  and  ca.st  into  the  tire." 

i'oor  sinner,  awake!  Kternity  is  coming, 
and  his  ^^ou:  they  are  both  coining  to  judge 
Uie  world.  Awake!  art  yet  asleep,  \y(H)T  sin- 
ner? Let  uic  M:t  the  trum|>et  to  thine  ear 
once  again.  The  heavens  will  be  shortK-  on  a 
burning  tlame,  the  earth  and  the  works  thereof 
•hull  Ik-  burnt^l  up,  and  then  wickitl  men  xhull 
go  int«>  iK'rdition:  do«>t  thou  hear  thi-. 
Hark  again!  The  sweet  morsi*ls  of  - 
then  be  UeU  and  gone,  and  tho  bitter,  burning 
fruits  of  them  only  left. 

What  snyent  thou  now,  sinner?  Canst  thou 
ii:.  '  '  *ie?  will  the  wrath  of  CJod  be  a 
pi'  .  tp  thy  tiiste?     This  must  Im-  thine 

r,  iLi •  "■»  meat  and  • : 

1  will  yet  pr(>|H)untl 
qui-stion,  and  then  for  iitt«  lime  leave  ihee: 
"Con  ihiiie  heart  endure  or  can  thine  hands 
be  strong  in  the  day  tliat  I  thall  deal  with 
thee,  saith  the  Lord?"  What  sayent  thou? 
wilt  thou  answer  this  qiievtion  now  or  m^\t 
thoH  t;i'  do  it?  <'r 

perute  ..  .ro  all?     A 

text  in  thine  car  to  keep  it  o|K'n,  and  to  the 
Lortl  havo  mercy  upon  Ihec:  "Upon  the 
wicked  »haU  the  Lord  rain  toam,  firo  and 
br°  itid  an  horrible  tempest;  this  vhall 

b«  n  of  their  eup," 

-I   I*  to  t 
ar  .  con<i  rn 

we  know  not  as  yet  whether  tli 

ki)d  awakenings  will  end  in  con. 

*  veral    things   I  shall   say   to  you,  both  to 


further  your  convictions  and  to  caution  )ou 
front  staying  ajiy  where  beluw  or  sliuti  uf  smv- 
ing  grace, 

1.  Itcineniber  tliat  but  fi-w  shall  br  saved, 
and  if  (iod  should  count  thee  worthy  to  be 
one  of  that  few,  what  a  uirrcy  nould  that  bo' 
2.  Ite  thankful  therefore  for  cuuviction*;  con- 
version U-giiM  at  •  ;.h  all  con- 
viction doth  not  •  n.  It  ii  a 
great  mt-r«  y  to  In*  ■  .e  ore  sto- 
litrs  and  tlral  we  :  r;  count  it 
therefore  a  mercy;  and  that  thy  convictioof 
may  end  in  conrcmion,  do  thou — 

1.  Take  heed  of  stidine  of  them:  it  la  the 
way  of  jHHir  m'  iis 

at  thing*  that  . y 

use  to  «hun   the  n'  .^ud  to 

check   a  coiivincin.  i    poor 

sinners  are  much  like  to  tlic  wanton  boy  tliat 
stands  at  the  maid's  elbow  to  blow  uut  her 
candle  as  fast  as  she  lights  it  at  the  firr.  Con- 
vinccfl  sinner,  (iod  lighteth  thy  mndte,  and 
tliou  putti>st  it  out;  (imI  lighu  it  ii/nin,  nnd 
thou  putti>!«t  it  «>nl,  ("yea,  h<  ^  i!« 

of  the  wickitl  put  out!")    At.  .th 

he  will  I'ght  thy  candle  no  more;  and  iben, 
like  the  Egyptians,  you  dwell  ^11  yuur  days  in 
darkncMi,  and  never  sec  light  more  but  by  th« 
li^'ht  of  hell-fire;  wheri ;'  '     ' :  J, 

and  if  he  awakens  thy  <  :   it 

I  ■  I) 

..•I 
stumble  U|Min  tiiedurk  i.  .  •'  turn 

your  convictions  into  tin    ..  •;.  ai.I 

make  them  grosa  darkneM." 

I.  lie  willing  to  see  the  w  r  i  ■  i  tv.y  c  :i'ii- 
tinn  ;  it  is  iM-tter  to  »c«<  it  h«  re  thuii  in  hrll,  for 

•  re.      i 


Arr  for 

great  ones,  and  tiiey  again  \ 

-  ■.  r    u|Min  which  (iutl's  v. 

may  thy  latter  end  i 

i'>r 

w; 

-  ..u)  thy 

r,d 

.     d 

ro 

!•» 

thcc  to  • 
of  the  1 
destroy  t 


)'l« 
•a 


^  ii     '..'ia» 

I  walkcth  with  wise  men  shall  bo  wise,  but  • 


736 


BUNYAN'S  COMPLETE    WORKS. 


companion  of  fools  shall  be  destroyed."  G. 
Give  tliyself  much  to  the  word,  and  prayer, 
and  good  conference.  7.  Labour  to  see  the  sin 
that  cloavoth  to  the  best  of  thy  performances, 
and  know  that  all  is  nothing  if  thou  art  not 
found  in  Jesus  Christ.  8.  Keep  in  remem- 
brance that  God's  eye  is  upon  thy  heart  and 
upon  all  thy  ways:  "Can  any  hide  himself  in 
Becret  jdaccs  that  I  should  not  see  him?  saith 
the  Lord ;  do  not  I  fill  heaven  and  earth  ?  saith 
the  Lord."  9.  Be  often  meditating  upon  death 
and  judgment.  10.  Be  often  thinking  what  a 
drc-adfiil  end  sinners  that  have  neglected  Christ 
will  make  at  that  day  of  death  and  judgment. 
IL  Put  thyself  often,  in  thy  thoughts,  before 
Christ's  judgment-seat  in  thy  sins,  and  con- 
sider witli  thyself,  Were  I  now  before  my 
Judge  how  should  I  look,  how  should  I  shake 
and  tremble!  12.  Be  often  thinking  of  them 
that  are  now  in  hell  past  all  mercy :  I  say,  be 
often  thinking  of  them,  thus: 

1.  They  were  once  in  the  world,  as  I  now 
am.  2.  They  once  took  delight  in  sin,  as  I 
have  done.  3.  They  once  neglected  repent- 
ance, a-s  Satan  would  have  me  do.  4.  But 
now  tiiey  are  gone,  now  they  are  i'ii  hell,  now 
the  i)it  hath  shut  her  mouth  upon  them. 

Thou  mayest  also  double  thy  thoughts  of  the 
damned,  thus : 

1.  If  these  jioor  crea/ures  were  in  the  world 
again,  would  they  sin  as  they  did  before? 
would  they  neglect  sahation  as  they  did  be- 
fore? 2.  If  they  had  sermons,  as  I  have;  if. 
they  had  the  J5ible,  as  I  have;  if  they  had 
good  company,  as  I  have, — yea,  if  they  had  a 
day  of  grace,  as  I  have,  would  they  neglect  it 
as  they  did  before  ?  Sinner,  couldst  thou  soberly 
think  of  these  things,  they  might  help  (God 
blessing  them)  to  awaken  thee,  and  to  keep 
thee  awake  to  repentance — to  the  repentance 
that  is  to  salvation,  never  to  be  repented  of. 

Objection.  But  you  have  said.  Few  shall  be 
saved,  and  some  that  go  a  great  way  yet  are 
not  saved.  At  this  therefore  I  am  even  dis- 
couraged and  awakened  :  I  think  I  had  as  good 
go  no  further;  I  am  indeed  under  conviction, 
but  I  may  perish,  and  if  I  go  on  in  my  sins  I 
can  but  perish  ;  and  it  is  ten,  twenty,  an  hun- 
dred to  one  if  I  be  saved  should  I  be  never  so 
earnest  for  heaven. 

Aniiwer.  That  few  will  be  saved  must  needs 
be  a  truth,  for  Christ  hath  said  it;  that  many 
go  far  and  come  short  of  heaven  is  as  true, 
being  testified  by  the  same  hand;  but  what 
then?  Why,  then  had  I  as  good  never  seek. 
Who  told  thee  so?    Must  nobody  seek  because 


few  are  saved?  This  is  just  contrary  to  the 
text,  that  bids  us  therefore  strive,  strive  to 
enter  in,  because  the  gate  is  strait,  and  because 
many  will  seek  to  enter  in,  and  shall  not  be 
able.  But  why  go  back  again,  seeing  that  is 
the  next  way  to  hell?  Never  go  over  hedge 
and  ditch  to  hell.  If  I  must  needs  go  thither, 
I  will  go  the  farthest  way  about.  But  who  can 
tell,  though  there  should  not  be  saved  so  many 
as  there  shall,  but  thou  mayest  be  one  of  that 
few?  They  that  miss  of  life  perish  because 
they  will  not  let  go  their  sins,  or  because  they 
take  up  in  profession  short  of  the  saving  faith 
of  the  Gospel.  They  perish,  I  say,  because 
they  are  content  with  such  things  as  will  not 
prove  graces  of  a  saving  nature  when  they 
come  to  be  tried  in  the  fire ;  otherwise  the 
promise  is  free,  and  full,  and  everlasting: 
"  Him  that  cometh  to  me  (says  Christ)  I  will 
in  nowise  cast  thee  out,  for  God  so  loved  the 
world  that  he  gave  his  only-begotten  Son,  that 
whosoever  belicveth  in  him  might  not  perish, 
but  have  everlasting  life."  Wherefore  let  not 
this  thought.  Few  shall  be  saved,  weaken  thy 
heart,  but  let  it  cause  thee  to  mend  thy  pace, 
to  mend  thy  cries,  to  look  well  to  thy  grounds 
for  heaven ;  let  it  make  thee  fly  faster  from  sin 
to  Clitist;  let  it  keep  thee  awake  and  out  of 
carnal  security,  and  thou  mayest  be  saved. 

Thirdly.  My  third  word  is  to  professors. 
Sirs,  give  me  leave  to  set  my  trumpet  to  your 
ears  again  a  little.  When  every  man  hath  put 
in  all  the  claim  they  can  for  heaven,  but  few 
will  have  it  for  their  inheritance — I  mean  but 
few  professors,  for  so  the  text  intendeth,  and 
so  I  have  also  proved :  "  For  many,  I  say  unto 
you,  will  seek  to  enter  in,  and  shall  not  be 
able." 

Let  me  therefore  a  little  expostulate  the 
matter  with  you,  O  ye  thousands  of  professors  1 

1.  I  begin  with  you  whose  religion  lieth  only 
in  your  tongues ;  I  mean  you  who  are  little  or 
nothing  known  from  the  rest  of  the  rabble  of 
the  world,  only  you  can  talk  better  than  they. 
Hear  me  a  word  or  two :  "  If  I  speak  with  the 
tongue  of  men  and  angels,  and  have  not  charity, 
(that  is,  love  to  God,  and  Christ,  and  saints, 
and  holiness,)  I  am  nothing,"  no  child  of  God, 
and  so  have  nothing  to  do  with  heaven.  A 
prating  tongue  will  not  unlock  the  gates  of 
heaven  nor  blind  the  eyes  of  thy  Judge ;  look 
to  it:  "The  wise  in  heart  will  receive  com- 
mandments, but  a  prating  fool  shall  fall." 

2.  Covetous  professor,  thou  that  makest  a 
gain  of  religion,  that  usest  thy  profession  to 
bring  grist  to  thy  mill,  look  to  it  also :  gain  is 


THE  STRAIT  GATE. 


r37 


not  godlinesR.  Judas's  religion  lay  much  in 
the  bag,  but  his  soul  is  now  burning  in  hell. 
All  covetousness  is  idolatry  ;  but  wliat  is  that, 
or  what  will  you  cull  it,  when  men  are  relig- 
ious for  filthy  lucre's  sake? 

;j.  Wanton  prolV's.son*,  I  have  a  word  for  you : 
I  mean  you  that  can  tell  how  to  nii't|>I<-ad 
Scripture,  to  maintain  your  pride,  your  bau- 
queting,  and  abominable  idolatry.  Head  what 
I'etersays:  You  are  the  Anare  and  daminttion 
of  others;  "you  allure  through  the  lust  of  the 
fli-sh,  through  niuch  wantoiiiurvo,  tho(»e  that 
were  clean  escajK-d  fron>  them  who  live  in 
error."  Besides,  the  Holy  (^Wuwt  hath  a  great 
deal  against  you  for  your  feiLslings,  and  eating 
without  fear,  not  for  health,  but  gluttony. 
Farther,  Peter  says,  "that  you  that  count  it 
plciusure  to  riot  in  the  daytime  are  .spotJi  and 
blemishes,  sporting  yourselves  with  your  own 
deceivings."  And  let  me  ask.  Did  (i<mI  give 
his  word  to  justil'y  your  wicke<lness?  or  doth 
grace  teach  you  to  plead  for  the  flesh  or  the 
making  provision  for  thf  lusts  thereof?  Of 
these  also  are  they  that  feed  their  bodies  to 
strengthen  their  lust.-*,  under  pretence  of 
strengthening  frail  nature.  IJut  pray  remem- 
ber the  text:  "Many,  I  s.iy  unto  you,  will 
•eek  to  enter  in,  and  shall  not  be  able." 

4.  I  come  next  to  the  opinionist :  I  mean  to 
him  whose  religion  licth  in  some  circumstan- 
tials of  religion;  with  this  sort  this  kingdom 
swarms  at  this  day.  These  think  all  out  of  the 
way  that  are  not  of  their  mode,  when  them- 
selves may  be  out  of  the  way  in  the  i 
their  real  for  their  oj)inions.  Pray  do  ;■ 
olwerve  the  text :  "  Many,  I  say  unio  you, 
will  seek  to  enter  in,  and  .nhall  not  be  able," 

.">.  Neither  is  the  formalist  exempted  from 
this  number.     He  is  a  man  that   •      •    •         •• 
but  the  .nholl  of  rtligion;  he  i«i  ! 
his  form,  and   no  marvel,  f  ■ 
content!  for;  but  his  form 
power  and  spirit  of  gotllini-ss,  it  will  leave  him 
in  his  sins ;  nay,  he  standeth  now  in  tliem  in 
the  sight  of  Qod,  and  is  one  of  the  many  that 
"will  seek  to  enter  in,  and  shall  not  1 

6.  The  lejrali>»t  comes  n^'Xt.  evi-n    ! 
hath  no  lif.-  but  what  ! 

ties.     This  man  hath  < 

by  MofM"*,  who  is  the  condemner  of  the  worM: 

"There  is  one  that  accuseth  you,  ■    •  ■•   *•' - 

in  whom  yc  trust." 

7.  Tl..  •  —  •. 
he  thi\t 

du- 
gl. 

47 


to  pray  always,  but  under  that  pretence  prayt 

not  at  all ;  ho  pretends  to  I.  '       ^ 

Sabbath,  but  this  pritciii-i>  > 

ea>t 

Thi- 

enter  in,  and  shall  ■  .." 

8.  There  is  the  U:..,  .....:„-  latitudinarian ; 
he  is  a  man  that  hath  no  God  but  his  belly, 
nor  any  religion  but  that  by  which  his  U  My  is 
WorshipiH"*!.  His  relii/ion  is  aUnys  likr  tlie 
times,  tur  c 

cock  on  t  ■ 
science  but  n  i 

next  door  to  a  ^        , 

one  of  the  many  that  "  will  seek  to  enter  in, 
and  shall  not  be  able." 

y.  There  is  almj  the  wilfully  iimorant  pro- 
fessor, or  him  that  ;  "  .^ 
fear  (if  the  cross.  1 ; 
ing  of  tnith,  and  loviiii  nm 
for  that  wortiiy  name  by  wli  .  ._• 
called.  When  he  is  at  any  time  overset  by 
arguments  or  awakenings  of  conscience  he 
uses  to  heal  all  by,  I  was  not  broucht  up  in 
this  faith,  as  if  it  \S'  u% 
to  know  more  than  ..t 
firxt  conversion.  Tlun-  an  ■  •» 
that  lie  against  this  man  a^  f 
great  guns,  and  he  is  one  of  the  many  that 
"will  seek  to  enter  in,  a-'     '  •"  •    •  '     "  ." 

10.  We  will  add  to  a  r 

that  '  '.  ■  .;- 

par  .r- 

n 

.  U 

and  such ;  he  also  knows  as  much  as  that  old 

profemor,  and  then  concludes  he  shall  go  to 

heaven;  as  if  be  certainly  knew  that  those 

■  •       •  •  '  U 


made  the  comparison,  and  a  ■■ 
will  not  stand  in  the  day  of 
man  therefore  is  one  of  the 

wek  to  r; 

11.  Tl 


with  tK>th  hands;   his  r' 
his  a>mpany;  he  is  a  f(> 
live  in  the  water  and  out  of 


■.U 
n 

"wiU 


■LS 

^n 

^n 

l 

.n 
.d 


738 


BUNTAN'S  COMPLETE    WORKS. 


and  water  in  the  other ;  he  is  a  very  anything 
but  what  he  should  be ;  this  is  also  one  of  the 
many  that  "  will  seek  to  enter  in,  and  shall  not 
be  able." 

12.  There  is  also  that  free-wilier  who  denies 
to  the  Holy  Ghost  the  sole  work  in  conversion  ; 
and  that  Socinian,  who  denieth  to  Christ  that 
he  hath  made  to  God  satisfaction  for  sin ;  and 
that  Quaker,  who  takes  from  Christ  the  two 
natures  in  his  person;  and  I  might  add  as 
many  more,  touching  whose  damnation  (they 
dying  as  they  are)  the  Scripture  is  plain. 
These  "  will  seek  to  enter  in,  and  shall  not  be 
able." 

But,  fourthly.  If  it  be  so,  what  a  strange 
disappointment  will  many  professors  meet 
with  at  the  day  of  judgment !  I  speak  not  now 
to  the  open  profane ;  everybody,  as  I  have  said, 
that  hath  but  common  understanding  between 
good  and  evil,  knows  that  they  are  in  the 
broad  way  to  hell  and  damnation,  and  they 
must  needs  come  thither ;  nothing  can  hinder 
it  but  repentance  unto  salvation,  except  God 
should  prove  a  liar  to  save  them,  and  it  is  hard 
venturing  of  that. 

Neither  is  it  amiss  if  we  take  notice  of  the 
examples  that  are  briefly  mentioned  in  the 
Scriptures  concerning  professors  that  have 
miscarried. 

1,  Judas  perished  from  among  the  apostles. 
2,  Dema-s,  as  I  think,  perished  from  among  the 
evangelists.  3.  Diotrephes,  from  among  the 
ministers  or  them  in  ofSce  in  the  Church.  4. 
And  as  for  Christian  professors,  they  have 
fallen  by  heaps  and  almost  by  whole  churches. 
5.  Let  us  add  to  these  that  the  things  men- 
tioned in  the  Scriptures  about  these  matters 
are  but  brief  hints  and  items  of  what  is  after- 
wards to  happen ;  as  the  apostle  said,  "  Some 
men's  sins  are  open  beforehand,  going  before 
to  judgment;  and  some  men  they  follow  after." 
So  that,  fellow-professors,  let  us  fear  lest  a 
promise  being  left  us  of  entering  into  this  rest, 
any  of  us  should  seem  to  come  short  of  it.  Oh 
to  come  short !  nothing  kills  it,  nothing  will 
burn  like  it.  I  intend  not  discouragements, 
but  awakenings;  the  churches  have  need  of 
awakening,  and  so  have  all  professors.  Do 
not  despise  me,  therefore,  but  hear  me  over 
again.  What  a  strange  disappointment  will 
many  professors  meet  with  at  the  day  of  God 
Almighty ! — a  disappointment,  I  say,  and  that 
as  to  several  things : 

1.  They  will  look  to  escape  hell,  and  yet 
fall  just  into  the  mouth  of  hell:  what  a  disap- 
pointment will  here  be  I     2.  They  will  look 


for  heaven,  but  the  gate  of  heaven  will  be 
shut  against  them :  what  a  disappointment 
is  here  I  3,  They  will  expect  that  Christ 
should  have  compassion  for  them,  but  will 
find  that  he  hath  shut  up  all  bowels  of  com- 
passion from  them :  what  a  disappointment  ia 
here ! 

Again,  fifthly.  As  this  disappointment  will 
be  fearful,  so  certainly  it  will  be  very  full  of 
amazement. 

1.  Will  it  not  amaze  them  to  be  unexpect- 
edly excluded  from  life  and  salvation  ?  Will 
it  not  be  amazing  to  them  to  see  their  own 
madness  and  folly,  while  they  consider  how 
they  have  dallied  with  their  own  souls,  and 
took  lightly  for  granted  that  they  had  that 
grace  that  would  save  them,  but  hath  left 
them  in  a  damnable  state?  3.  Will  they  not 
also  be  amazed,  one  at  another,  while  they 
remember  how  in  their  lifetime  they  counted 
themselves  fellows-heirs  of  life  ?  To  allude  to 
that  of  the  prophet,  "They  shall  be  amazed 
one  of  another,  their  faces  shall  be  as  flames." 
4.  Will  it  not  be  amazing  to  some  of  the 
damned  themselves  to  see  some  come  to  hell 
that  then  they  shall  see  come  thither? — to  see 
preachers  of  the  word,  professors  of  the  word, 
practisers  in  the  word  to  come  thither  ?  What 
wondering  was  there  among  them  at  the  fall 
of  the  king  of  Babylon,  since  he  thought  to 
have  swallowed  up  all,  because  he  was  run 
down  by  the  Medes  and  Persians !  "  How  art 
thou  fallen  from  heaven,  Lucifer,  son  of  the 
morning!  How  art  thou  cut  down  to  the 
ground  that  didst  weaken  the  nations!"  If 
such  a  thing  as  this  will  with  amazement  sur- 
prise the  damned,  what  an  amazement  will  it 
be  to  them  to  see  such  a  one  as  he,  whose 
head  reached  to  the  clouds — to  see  him  come 
down  to  the  pit  and  perish  for  ever  like  his 
own  dung  1  "  Hell  from  beneath  is  moved  for 
thee,  to  meet  thee  at  thy  coming ;  it  stirreth 
up  the  dead  for  thee,  even  all  the  chief  ones 
of  the  earth."  They  that  see  thee  shall  nar- 
rowly look  upon  thee  and  consider  thee,  say- 
ing. Is  this  the  man?  Is  this  he  that  pro- 
fessed, and  disputed,  and  forsook  us?  but 
now  he  is  come  to  us  again.  Is  this  he 
that  separated  from  us  ?  but  now  is  he  fallen 
with  us,  into  the  same  eternal  damnation 
with  us ! 

Sixthly.  Yet  again  one  word  morC;  if  I 
may  awaken  professors :  1.  Consider,  though 
the  poor  carnal  world  shall  certainly  perish, 
yet  they  will  want  these  things  to  aggra- 
vate their  sorrow  which  thou  wilt  meet  with 


THE  STRAIT  GATE. 


739 


in  every  thought  that  thou  wilt  have  of  the 
condition  thou  wast  in  when  thou  watt  in  the 
world : 

1.  They  will  not  have  a  profciwion  to  hito 
them  when  they  come  thitlur.  2.  Tlii-y  will 
not  have  a  taste  of  a  li««t  heaven  to  bite  them 
when  they  come  thitiu-r.  3.  They  will  not 
have  the  thoughtM  of,  I  wan  alnuMt  at  heaven, 
to  bite  them  when  they  como  thither.  4. 
Tliey  will  not  have  the  thoughtM  of  how  they 
cheated  Haints,  ministeri*,  ehurehejt,  to  bito 
them  when  they  come  thither.  T).  They  will 
not  have  the  dying  thoughts  of  false  faith, 
false  hope,  false  rejH-ntanee,  and  falM"  holincsu 
to  l)ite  them  when  they  come  thither:  I  wan 
at  the  gates  of  heaven,  I  looked  into  heaven,  I 
tliought  I  should  have  entered  into  heaven. 
Oh  how  will  these  things  sting!  They  will, 
if  I  may  call  them  so,  be  the  sling  of  the 
sting  of  death  in  hell-fire. 

Seventhly.  Give  me  leave  now  in  a  word  to 
give  you  a  little  advice. 
•  1.  Dost  thou  love  thine  own  .soul?  Then 
pray  to  Jesus  Christ  for  an  awakened  heart — 
for  an  heart  so  awakcm-d  with  all  the  things 
of  another  world  that  thou  maycst  be  allured 


to  Jesuit  Chriit.  2.  When  thou  comMt  there 
beg  again  for  more  awukcniug«  about  sin,  hcU, 
graco,  and  alM>ut  the  rightcoUMucsA  of  t'hrint, 
3.  Cry  aliMi  fur  a  spirit  of  di^ 
niayi-»t  know  that  which  i» 
deed.  4.  Above  all  HtudiM  apply  lh\>i-ll  lo  the 
study  of  those  tiiingB  that  show  thee  the  evil 
of  sin,  the  ahortnoM  of  man's  life,  and  which 
is  the  way  to  bo  savcil.  .'.  Kevp  c«jmpany 
with  the  most  gixlly  among  pruft-AiMirii.  6. 
When  thou  hi-ur<~»t  what  the  nature  uf  true 
grace  is,  defer  not  to  a«k  tbiii'-  "wn  heart  if 
this  grace  he  there.      Ai  i  — 

1.  That  the  preacher  ;,  i  .\.:.>\ 

of  good  life.  2.  That  thou  take»t  not  ^ 
gracen  for  real  one*,  nor  M'l'Uiing  fum-.  i  -t 
real  fruits.  8.  Take  hec<i  that  a  sin  in  thy 
life  goes  not  unrepenttnl  of,  for  thnt  will  make 
a  flaw  in  thine  evidence,  a  wouml  in  tliy  cou- 
science,  and  a  breach  in  thy  |H-ace ;  and  a 
hundred  to  one  if  at  htst  it  doth  not  drive  all 
the  grace  in  thee  into  so  dark  a  corner  of  thy 
heart  that  thou  shall  not  be  able,  for  a  time, 
by  all  the  torches  that  are  burning  in  liioCtu** 
pel,  to  find  it  out  to  thine  own  comfort  and 
consulation. 


Tin:  iii:avknlv  i-ootm  w 


A   DKSCltll'TInN   UF  Till:  MAN   THAT  (iETS  TO   IIKAVKN: 

TOGETHKR  WITH   THK  WAY   IIK   HUNS    l.V,  TIIK  MAUKS  IIR  GOV-    >  V       "-■  -•"'    IMBBC 
TI0X3  HOW  TO  RUN  BO  AB  TO  OUTAIv 

And  it  came  to  pa«*,  when  (bey  bail  brought  them  forth  abmad,  that  b»  Mid,  R»«a|»9  for  thy  lif»  |  look  ■•( 

b«hinJ  tboc,  noithiT -''>  i»..'<  in  all  the  plain.     EtoApo  to  tho  mounlain,  le«t  thoa  bo  eoiit-^""  ■      ■'■-■'    tt    }' 


AN  KriSTLi:  TO  Ai,L    Till:  SLOTIIFLL  AND  CAUKLF^SS  PKOPLK. 


lllIENDS: 

S<iIonion  saith,  "  that  the  desire  of  the  sloth- 
ful killoth  him;"  and  if  so,  what  will  »loth- 
fiiliu'"*'^  itsflf  do  to  tluwc  tliat  onfertain  it? 
The  proverb  is,  "lie  that  sleopelh  in  harvest 
is  nsoti  that  cauneth  shame;"  and  thin  I  dare 
be  bold  to  Kay  :  no  greater  shame  can  befall  a 
man  than  to  see  that  ho  hath  fooled  away  his 
Boiil  an<l  Hinneil  away  eternal  life.  And  I  am 
Burc  tlii"*  i.s  the  next  way  to  do  it— namely,  to 
Ijc  slothful;  slothful,  I  !»ay,  in  the  work  of  sal- 
vation. The  vincyanl  of  the  slothful  man,  in 
ri'feroncc  to  the  thin;^  of  this  life,  is  not'  fuller 
i  briers,  nettles,  and  stinking;  weeds  than  he 
tiiat  is  slothful  for  heaven  hath  his  heart  full 
of  heart-chokinp  ami  soul-<]amninp  sin. 

Slotlirulnt*^"*  h:ith  thi«o  two  evi  - 
nii:U<t  iIk'  tiiiH-  ill  whii  li  it  should 
of  heaven  :  and  by  that  mean-*  doth,  in  too 
second  place,  bring  in  untimely  repentani^c. 
I  will  warrant  you  that  he  who  should  Iomc  his 
soul  in  this  world  through  stothfulneM  will 
have  no  cause  to  bo  glad  thereat  when  he 
-  tr.  hell. 

-      :ifuliu?M   is   ip«un!!y  arr^mpaniod  with 
capi>''-in-«-«,  and  car  ^   for  tho  most 

jKirt  bf;.'i»ttcn  by  sen-  ,  an<l  -.ti-.i. -t 

••m  doth  again  put  fresh  strength 
'-  '         •  I   by  this  means  tho  s«nii    i-    .-.. 

-luttcth  out  Christ,  slothfulnriM 
»     .  .!. 

Icnined  even  by  the  f«««- 

1  "  f lo   to    the    ant,  th>>ii 


■In '•    '-nnslder  her  ways  and  be  wiae." 

"I  rd   will   not   ploui;h   br  reason  of 

the  c>.>ld,     tliat  if«,  he  will  th« 

fallow  ground  of  bin  hi-art.  .u<t 

be  some  pains  taken  by  hn  •.  . 

therefore  he  shall   Ui;  in  •   i«, 

when  the  saintu  of  Ciod  shall  hn  -ri- 

oua  heaven  and  happir  )>ut 

the  sluggard  shall   let  b« 

never  the  I" 
eonling  to  t: 

If  you  would  kiioi* 
of  heaven,  c«»mparc 
slothful  in  the  thing*  of  this  world;  •»— 

1.  lie  that  is  slothful  is  loth  t"  -  •   ■» •  the 

work  he  should  follow;  so  ia  h<  tb* 

ful  for  heaven. 

l>.  He  that  is  slothful  b  OHO  ihal  b  irillinf 
to  make  dclaya ;  to  ia  he  that  b  iloUiful  for 
heaven. 

8.  lie  that  b  a  alugganl,  any  small  mattrr 

th-*  •':  in  betwern  he  will   r-  -V     ••  -    -  ' 

fi.  >■  to  keep  him  olTfr 

worL't,  ■»)  tt  b  also  with  him  that  u  •k'tiiful 

for  heaven. 

•I.  He  that  i*  •' 
Ii.iIvom;  and  so  it 

r   hearen.     He  may  alu  -'>aJI 

iK-ver  n'*   -  *'— -      '* »et« 

ance  fr  'all 

ncrer  (without    he    in- n  I     »•    ••;•  rt,   t>«  a 
nainU 

'-.They! 
■4'i*on  in   1^ 

T4I 


742 


BUNYAN'S  COMPLETE  WORKS. 


thus  it  is  also  with  them  that  are  slothful  for 
heaven  ;  they  miss  the  seasons  of  grace.  And 
therefore, 

6.  They  that  are  slothful  have  seldom  or 
never  good  fruit ;  so  also  it  will  be  with  the 
Boul-sluggard. 

7.  They  that  are  slothful,  they  are  chid  for 
Jhe  same;  so  also  will  Christ  deal  with  those 

that  are  not  active  for  him.  Thou  wicked  or 
Blothful  servant!  out  of  thine  own  mouth  will 
I  judge  thee ;  thou  saidst  I  was  thus  and  thus ; 
wherefore  then  gavest  not  thou  my  money  to 
the  bank?  &c.  Take  the  unprofitable  servant 
and  cast  him  into  utter  darkness,  where  shall 
be  weeping  and  gnasliing  of  teeth. 

1.  What  shall  I  say  ?  Time  runs,  and  will  ye 
be  slothful? 

2.  Much  of  your  lives  are  past,  and  will  you 
be  slothful? 

3.  Your  souls  are  worth  a  thousand  worlds, 
and  will  you  be  slothful? 

4.  The  day  of  death  and  judgment  is  at  the 
door,  and  will  you  be  slothful  ? 

5.  The  curse  of  God  hangs  over  your  heads, 
and  will  you  be  slothful? 

6.  Besides,  the  devils  are  earnest,  laborious, 
and  seek  by  all  means,  every  day,  by  every  sin, 
to  keep  you  out  of  heaven  and  hinder  you  of 
salvation  ;  and  will  you  be  slothful  ? 

7.  Also  your  neighbours  are  diligent  for 
things  that  will  perish,  and  will  you  be  sloth- 
ful for  things  that  will  endure  for  ever? 

8.  Would  you  be  willing  to  be  damned  for 
slothfulness  ? 

9.  Would  you  be  willing  the  angels  of  God 
should  neglect  to  fetch  your  souls  away  to 
heaven  when  you  lie  a-dying,  and  the  devils 
stand  by  ready  to  scramble  for  them  ? 

10.  Was  Christ  slothful  in  the  work  of  your 
redemption? 

11.  Are  his  ministers  slothful  in  tendering 
this  unto  you  ? 

12.  And  lastly.  If  all  this  will  not  move,  I 
tell  you  God  will  not  be  slothful  or  negligent 
to  damn  you,  (whose  damnation  now  of  a  long 
time  slnmbereth  not,)  the  devils  will  not  ne- 
glect to  fetch  thee,  nor  hell  neglect  to  shut  its 
mouth  upon  thee. 

Sluggard,  art  thou  asleep  still?  Art  thou 
resolved  to  sleep  the  sleep  of  death?  Will 
neither  tidings  from  heaven  nor  hell  awake 
thee?  Wilt  thou  say  still,  Yet  a  little  sleep,  a 
little  slumber,  and  a  little  folding  of  the  arms 
to  sleep  ?  Wilt  thou  yet  turn  thyself  in  thy 
sloth  as  the  door  is  turned  upon  the  lilnacs? 
Oh  that  I  was  one  that  was  skilful  in  lanicnta- 


tion,  and  had  but  a  yearning  heart  towards 
thee,  how  would  I  pity  thee  I  How  would  I 
bemoan  thee !  Oh  that  I  could,  with  Jeremiah, 
let  my  eyes  run  down  with  rivers  of  waters  for 
thee  I  Poor  soul,  lost  soul,  dying  soul,  what  a 
hard  heart  have  I  that  I  cannot  mourn  for 
thee !  If  thou  shouldst  lose  but  a  limb,  a  child, 
or  a  friend,  it  would  not  be  so  much,  but,  poor 
man,  it  Is  thy  soul ;  if  it  was  to  lie  in  hell  but 
for  a  day,  but  for  a  year,  nay,  ten  thousand 
years,  it  would  (in  comparison)  be  nothing ; 
but  oh  it  is  for  ever  I  Oh.  this  cutting  ever/ 
What  a  soul-amazing  word  will  that  be  which 
saith,  "Depart  from  me,  ye  cursed,  into  eveb- 
LASTING  fire  I"  &c. 

Objection.  But  if  I  sbould  set  in  and  run  as 
you  would  have  me,  then  I  must  run  from  all 
my  friends,  for  none  of  them  are  running  that 
way. 

Ansiver.  And  if  tbou  dost  thou  wilt  run  into 
the  bosom  of  Christ  and  of  God,  and  then  what 
harm  will  that  do  thee  ? 

Objection.  But  if  I  run  this  way,  then  I  must 
run  from  all  my  sins. 

Answer.  That  is  true,  indeed,  yet  if  thou  dost 
not,  thou  wilt  run  into  hell-fire. 

Objection.  But  if  I  run  this  way  I  shall  be 
hated,  and  lose  the  love  of  my  friends  and  re- 
lations, and  of  those  that  I  expect  benefit  from 
ot  have  reliance  on,  and  I  shall  be  mocked  of 
all  my  neighbours. 

Answer.  And  if  thou  dost  not,  thou  art  sure 
to  lose  the  love  and  favour  of  God  and  Christ, 
the  benefits  of  heaven  and  glory,  and  be 
mocked  of  God  for  thy  folly,  ("I  will  laugh  at 
your  calamities,  and  mock  wben  your  fear 
Cometh;")  and  if  thou  wouldst  not  be  hated 
and  mocked,  then  take  heed  thou,  by  thy  folly, 
dost  not  procure  the  displeasure  and  mockings 
of  the  great  God ;  for  his  mocks  and  hatred 
will  be  terrible,  because  they  will  fall  upon 
thee  in  terrible  times,  even  when  tribulation 
and  anguish  taketli  hold  on  thee;  which  will 
be  when  death  and  judgment  comes,  when  all 
the  men  in  the  earth  and  all  the  angels  in 
heaven  cannot  help  thee. 

Objection.  But  surely  I  may  begin  this  time 
enough  a  year  or  two  hence,  may  I  not  ? 

Answer.  First.  Hast  thou  any  lease  of  thy 
life?  Did  ever  God  tell  thee  thou  shalt  live 
half  a  year  or  two  months  longer?  Nay,  it 
may  be  thou  mayest  not  live  so  long.  And 
therefore. 

Secondly.  Wilt  thou  be  so  sottish  and  un- 
wise as  to  venture  thy  soul  upon  a  little  uncer- 
tain time? 


THE  HEAVESLY  FOOTMAS. 


743 


Thirdly.  Dost  thou  know  whether  the  day 
of  grace  will  hist  a  week  longer  or  no?  For 
f.ho  day  of  grace  id  past  with  some  before  their 
life  is  ended ;  and  if  it  should  Ik?  so  with  thee, 
wouldst  thou  not  say,  Oh  that  I  had  begun  to 
run  before  the  day  of  grace  hail  been  luust  and 
the  gates  of  heaven  shut  against  me !     Hut, 

Fourthly.  If  thou  shouldst  see  any  of  thy 
neighbours  neglect  the  making  sure  of  either 
house  or  land  to  themselves  if  tliey  had  it  prof- 
fered to  thorn,  saying,  Time  enough  hereafter, 
when  the  time  is  uncertain,  and  besides,  they 
do  not  know  whether  ever  it  will  be  proffered 
to  them  again  or  no — I  say,  wouldst  thou  not 
then  call  them  fools?  And  if  so,  then  dtwt 
thou  think  that  thou  art  a  wise  man  to  let  thy 
immortal  soul  hang  over  hell  by  a  thread  of 
uncertain  time,  which  may  soon  bo  cut  iLsundcr 
by  death  ? 

But,  to  speak  plainly,  all  theite  are  the  wonls 


of  a  slothful  spirit.  ArJAc,  man !  be  slothful  no 
longer;  set  foot,  and  heart,  and  all  into  the 
way  of  Ci«kI,  and  run ;  the  crown  i*  at  the  end 
of  the  race;  there  also  »taniltth  tlio  loving 
Forerunner,  even  Jesus,  who  hath  pr«'part-d 
heavenly  provision  t«»  make  thy  soul  wvlcumr, 
and  he  will  give  it  thee  with  a  willinger  hiarl 
than  ever  thou  canst  desire  it  of  him.  Oh 
therefore  do  not  delay  t?     •  ,  longer,  but 

put  into  practice  the  w  nun  "(  I>jui 

to  their  brethren  after  tlu>  hud  -  ^1. 

ness  of  the  land  of  Onnaan :   '    \  :\y 

they,  fic.,)  "  for  we  have  sc«'n  the  lan<l,  and  bo- 
hold  it  is  very  good,"  and  ye  arc  still,  (or  do 
you  forbear  running.)      "Be  not  slothful  to 
go  and  to  enter  to  pa««M  llic  laal."     Fare 
well. 

I  wish  our  souls  may  meet  with  comfort  al 
the  journey's  cud  I 

JOHN   BirNVAS. 


THE  HEAYENLY  FOOTMAN; 

OR, 

A  DESCRIPTION  OF  THE  I^IAN  THAT  GETS  TO  HEAVEN. 

So  run  that  ye  may  obtain. — 1  Cor.  ix.  24. 


Heavex  and  happiness  is  that  which  every 
one  (lesireth,  insomuch  that  wicked  Balaam 
could  say,  "Let  me  die  the  death  of  the 
righteous,  and  let  my  last  end  be  like  his ;" 
yet  for  all  this  there  are  but  few  that  do  ob- 
tain that  ever-to-be-desired  glory,  insomuch 
that  many  eminent  professors  drop  short  of  a 
welcome  from  God  into  this  pleasant  place. 
The  apostle,  therefore,  because  he  did  desire 
the  salvation  of  the  Corinthians  to  whom  he 
writes  this  epistle,  layeth  them  down  in  these 
words  such  counsel,  which,  if  taken,  would 
be  for  their  help  and  advantage. 

First.  Not  to  be  wicked,  and  sit  still  and 
wish  for  heaven,  but  to  run  for  it. 

Secondly.  Not  to  content  themselves  with 
every  kind  of  running,  but,  saith  he,  "So  run 
that  ye  may  obtain."  As  if  he  should  say, 
Some,  because  they  would  not  lose  their  souls, 
they  begin  to  run  betimes,  they  run  apace, 
they  run  with  patience,  they  run  the  right  way  : 
do  you  so  run.  Some  run  from  both  father 
and  mother,  friends  and  companions,  and 
thus  that  they  may  have  the  crown :  do  you 
so  run.  Some  run  through  temptations,  afflic- 
tions, good  report,  evil  report,  that  they  may 
win  the  pearl:  do  you  so  run.  "So  run  that 
ye  may  obtain." 

These  words  are  taken  from  men's  running 
for  a  wager — a  very  apt  similitude  to  set  before 
the  eyes  of  the  saints  of  the  Lord.  "Know 
you  not  tliat  they  which  run  in  a  race  run 
all,  but  one  obtains  the  prize?  So  run  that 
ye  may  obtain."  That  is,  do  not  only  run, 
but  be  sure  you  win  as  well  as  run.  "  So  run 
that  ye  may  obtain." 

I  shall  not  need  to  make  any  great  ado  in 
opening  the  words  at  this  time,  but  shall 
rather  lay  down  one  doctrine  that  I  do  find 
744 


in  them:  and  in  prosecuting  that  \  sfiall 
show  you,  in  some  measure,  the  scope  of  the 
words. 

The  doctrine  is  this :  They  that  will  have 
heaven  must  run  for  it ;  I  say,  they  that  will 
have  heaven,  they  must  run  for  it.  I  beseech 
you  to  heed  it  well.  "  Know  ye  not  that  they 
which  run  in  a  race  run  all,  but  one  obtaineth 
the  prize  ?"  So  run  ye.  The  prize  is  heaven, 
and  if  you  will  have  it  you  must  run  for  it. 
You  have  another  Scripture  for  this  in  the 
12th  of  the  Hebrews,  the  1st,  2d,  and  3d 
verses :  "  Wherefore,  seeing  also,"  saith  the 
apostle,  "that  we  are  compassed  about  with 
so  great  a  cloud  of  witnesses,  let  us  lay  aside 
every  weight  and  the  sin  which  doth  so  easily 
beset  us,  and  let  us  run  with  patience  the  race 
that  is  set  before  us."  And  let  us  run, 
saith  he. 

Again,  saith  Paul,  "I  so  run,  not  as  uncer- 
tainly :  so  fight  I,"  &c. 

But  before  I  go  any  farther. 

1.  Fleeing. 
Observe,  that  this  running  is  not  an  or- 
dinary or  any  sort  of  running,  but  it  -is  to  be 
understood  of  the  swiftest  sort  of  running; 
and  therefore  in  the  6th  of  the  Hebrews  it  is 
called  a  fleeing :  "  That  we  might  have  strong 
consolation,  who  have  fled  for  refuge,  to  lay 
hold  on  the  hope  set  before  us."  Mark  who 
have  fled.  It  is  taken  from  the  20  tb  of 
Joshua,  concerning  the  man  that  was  to  flee 
to  the  city  of  refuge  when  the  avenger  of 
blood  was  hard  at  his  heels  to  take  vengeance 
on  him  for  the  offence  he  had  committed ; 
therefore  it  is  a  running  or  fleeing  for  one's 
life — a  running  with  all  might  and  main,  aa 
we  used  to  say.     So  run. 


THE  HEAVES LY  FOOTMAS. 


■45 


2.  Prraainij. 
Secondly.  This  riiiiiiin^  in  auoihir  place  U 
calU'il  uprtstiny:  '"1  )>rcs.s  tuwanl  ti»e  murk;" 
which  sigtiiiioth  thut  they  that  will  huvo 
hi'uven,  they  inu^t  nut  stick  at  any  (iitlicnltiiit 
they  meet  with,  but  preait,  crowd,  and  thrust 
ihrungh  nil  that  may  stand  between  heav«u 
aiid  their  tiuuU.     So  run. 

3.   Chittinniii  :. 
This  running  i-  1   anuthir  place  a 

coittimiiiiij   i/t  t/i<  -.     "If  yi)U  con- 

tinue in  the  faith,  grounuetl  and  Hettled,  lUid 
be  nut  moved  away  from  the  hope  of  the 
GcMi>cl  of  Christ."  Not  to  run  a  little  now 
and  then,  by  tits  and  startit,  or  halfway  or  al- 
mocit  thither,  but  to  run  for  thy  life,  to  run 
through  all  ditlicuUie.i,  and  to  continue  therein 
to  tile  end  of  the  race,  which  mu.Ht  be  to  the 
end  of  thy  life.  *':So  run  that  ye  may  obtain." 
Aud  the  re;kAon.s  for  thi^  point  are  theste: 

1.  Because  all  or  over)'  one  that  runneth 
doth  not  obtain  the  prize;  there  be  many  that 
do  run,  yea,  and  run  fur  too,  who  yet  miiis  of 
the  crown  titat  :«taudeth  at  tiieend  of  the  r;i 
You  know  that  all  that  run  in  a  race  do  i. 
obtain  the  victor)*:  they  all  run,  but  one  wins. 
And  so  it  is  here;  it  is  not  every  one  thut  run- 
neth, nor  every  one  that  sccketh,  nor  every 
one  that  striveth  for  the  maater)*,  that  '  *'  • 
"Though  a  man  do  strive  for  the  1. 

saith  I'aul,  "yet  he  is  not  • 
•trive  lawfully ;"  thn?  !•<.  u: 
so  strive  lu  t<> 

do  you  think  I .^ -,  - 

will  have  heaven?  What!  every  lazy  ooef 
every  wanton  and  foolish  j-r  •  .1    .       .1 

be  stop|>ed  by  any  thing,   r 
thing,  that  scarce  runneth  - 
as   a   snail    cree{K'th   on    li 
there  are  i)<>iue  proft  -v-ort  that  do  not  go  un  so 
fast  in  the  way  of  lii>d  as  a  snail  doth  go  on 
the  wall,  and  yet  thi>o  think  that  b(>aveu  and 
happiness  is  for   them.     Kut   ^tay;   there   be 
many  more  that  run  than  there  U-  thut  ob- 
tain; therefore  hu  that  will  liave  heaven  mtut 
run  for  it. 

2.  lU'l'.iii'te  ytiu  know  thai  th>iUj;li  a  m.iu 
run,  Vet  if  hi)  do  not  overiome  ur  win  ui*  v, 
tfB  run  what  will  they  be  the  Utter  for  their 
runnin,;?    They  will  get  uutliing.     You  know 
the  man  that  runneth,  ho  doth  do  it  lltat  ho 
tati 

it  1. 

time,  and  tiiat  to  no  pur|Hx«<-;  1  - 

DMlhitiL'.      And    .i!i !    hiiw    in.iiiv 


will  theru  be  found  in  the  day  of  judement ' 

Even  multitude*-  n  ' 

yea,  run  «>  fjir  nn  • 

and  ' 

kn<»' 

Lont!  when  they  have  nothing  but  1 

for  their  pains.     De|>art  frooj  mc;  y«.i 

not  here,  you  come  tu»>  late,  you  run  t. 


aIiu: 
out 


I  will  Hjiy,  i  know  you  not;  >'. 

sad  will   the  state  of  th 

miss;  therefore,  If  you  \  1 

nuHt  run  for  it,  and  "n*>  ntu  :.>.ii  y  may 
tain." 

8 
phoi 

many  u  high  hiil,  much  work  to  do,  a 
heart,  world,  and  devil  to  ••v.r,.,'... 
there  are  many  »te|M  to  bo  tii* 
intend  to  be  M(vc*d  by  runnm/  <t  w.i 
the  steptt  of  that  faith  of  our  fulher  Ai 


1 

y«»u 
ub- 


tiirnu^li    tiie 
thou  come  to  t 

4.  They  that  wih 
••    1     •  ■!-.•,  as  the  H.t;  1-  I.  i 
y  are  to  get  to  tli< 


brii'. 

I)o  not  ny,  I  . 

tog.i  ... 
thee  the 

■ven  years 
toll  for  ( 

iicM  b«iur« 

.ust  run  for 

in 


or  n«>l ,  ■ 
lays;  it  1 
great  concrniment  as  th 

tion  uf  thy  s<>ul.     You  ». ..< 

gri'ut  wuy  to  Ko  in  a  little  time,  an< 
thai. 


that 
•in. 
•1 


itj,  a*  • 


746 


and  bath  given  them  an 
Also  the  law,  that  can  shoot  a  great  way;  have 
a  care  thou  keep  out  of  the  reach  of  those 
great  guns,  the  ten  commandments.  Hell  also 
hath  a  wide  mouth;  it  can  stretcli  itself 
farther  than  you  are  aware  of.  And  as  the 
angel  said  to  Lot,  "Take  heed,  look  not  be- 
hind thee,  neither  tarry  thou  in  all  the  plain," 
(that  is,  anywhere  between  this  and  heaven,) 
"lest  thou  be  consumed,"  so  say  I  to  thee, 
Take  heed,  tarry  not,  lest  either  the  devil,  hell, 
death,  or  the  fearful  curses  of  the  law  of  God 
do  overtake  thee  and  throw  thee  down  in  the 
midst  of  thy  sins,  so  as  never  to  rise  and  re- 
cover again.  If  this  were  well  considered, 
then  thou,  as  well  as  I,  wouldst  say,  They  that 
will  have  heaven  must  run  for  it. 

6.  They  that  will  go  to  heaven  must  run  for 
it,  because,  perchance,  the  gates  of  heaven 
may  sliut  shortly.  Sometimes  sinners  have 
not  heaven's  gates  open  to  them  so  long  as 
they  suppose;  and  if  they  be  once  shut  against 
a  man,  they  are  so  heavy  that  all  the  men  in 
the  world  nor  all  the  angels  in  heaven  are  not 
able  to  open  them.  "  I  shut,  and  no  man  can 
open,"  saith  Christ.  And  how  if  thou  shouldst 
come  but  one  quarter  of  an  hour  too  late  ?  I 
tell  thee  it  will  cost  thee  an  eternity  to  bewail 
thy  misery  in.  Francis  Spira  can  tell  thee 
what  it  is  to  stay  till  the  gate  of  mercy  be 
quite  shut,  or  to  run  so  lazily  that  they  be 
shut  before  thou  get  within  them.  What !  to 
be  shut  out!  what!  out  of  heaven!  Sinner, 
rather  than  lose  it  run  for  it;  yea,  and  "so  run 
that  thou  mayest  obtain." 

7.  Lastly.  Because  if  thou  lose  thou  losest 
all,  tliou  losest  soul,  God,  Christ,  heaven,  ease, 
peace,  <fec.  Besides,  thou  layest  thyself  open 
to  all  the  shame,  contempt,  and  reproach  that 
either  God,  Christ,  saints,  the  world,  sin,  the 
devil,  and  all  can  lay  upon  thee.  As  Christ 
saith  of  the  foolish  builder,  so  will  I  say  of 
thee  if  thou  be  such  a  one  who  runs  and  miss- 
cth — I  say,  even  all  that  go  by  will  begin  to 
mock  at  thee,  saying.  This  man  began  to  run 
well,  but  was  not  able  to  finish.  But  more  of 
this  anon. 

Quesimi.  But  how  should  a  poor  soul  do  to 
run?  For  this  very  thing  is  that  which  afflict- 
eth  nie  sore,  (as  you  say,)  to  think  that  I  may 
run  and  yet  fall  short.  Mcthinks  to  fall  short 
at  last,  oh  it  fears  me  greatly !  Pray  tell  me 
therefore,  how  I  should  run  ? 

Answer.  That  thou  mayst  indeed  be  satis- 
fied in  this  particular,  consider  these  following 
Uiings: 


BUNYAN'S  COMPLETE   WORKS. 

everlasting   fall 


The  First  Direction. 

If  thou  wouldst  so  run  as  to  obtain  the  king- 
dom of  heaven,  then  be  sure  that  thou  get  into 
the  way  that  leadeth  thither ;  for  it  is  a  vain 
thing  to  think  that  ever  thou  shalt  have  the 
prize,  though  thou  runuest  never  so  fast,  un- 
less thou  art  in  the  way  that  leads  to  it.  Set 
the  case  that  there  should  be  a  man  in  London 
that  was  to  run  to  York  for  a  wager;  now 
though  he  run  never  so  swiftly,  yet  if  he  run 
full  south,  he  might  run  himself  quickly  out 
of  breath  and  be  never  nearer  the  prize,  but 
rather  the  farther  off.  Just  so  it  is  here ;  it  is 
not  simply  the  runner,  nor  yet  the  hasty  run- 
ner, that  winneth  the  crown,  unless  he  be  in 
the  way  that  leadeth  thereto.  I  have  observed, 
that  little  time  which  I  have  been  a  professor, 
that  there  is  a  great  running  to  and  fro,  some 
this  way  and  some  that  way;  yet  it  is  to  be 
feared  most  of  them  are  out  of  the  way,  and 
then,  though  they  run  as  swift  as  the  eagle  can 
fly,  they  are  benefited  nothing  at  all. 

Here  is  one  runs  a-quaking,  another  a-rant- 
ing;  one  again  runs  after  the  Baptism,  and 
another  after  the  Independency ;  here  is  one 
for  Free-will,  and  another  for  Presbytery ;  and 
yet,  possibly,  most  of  all  these  sects  run  quite 
the  wrong  way,  and  yet  every  one  is  for  his 
life,  his  soul,  either  for  heaven  or  hell. 

If  thou  now  say,  Which  is  the  way  ?  I  tell 
thee  it  is  CHRIST,  THE  SON  OF  MAEY, 
THE  SON  OF  GOD.  Jesus  saith,  "I  am  the 
way,  the  truth,  and  the  life ;  no  man  cometh 
to  the  Father  but  by  me."  So  then  thy  busi- 
ness is  (if  thou  wouldst  have  salvation)  to  see 
if  Christ  be  thine  with  all  his  benefits,  whether 
he  hath  covered  thee  with  his  righteousness, 
whether  he  hath  showed  thee  that  thy  sins  are 
washed  away  with  his  heart-blood,  whether 
thou  art  planted  into  him,  and  whether  thou 
have  faith  in  him,  so  as  to  make  a  life  out  of 
him  and  to  confirm  thee  to  him ;  that  is,  such 
faith  as  to  conclude  that  thou  art  righteous 
because  Christ  is  thy  righteousness,  and  so 
constrained  to  walk  with  him  as  the  joy  of  thy 
heart  because  he  saved  thy  soul.  And  for  the 
Lord's  sake  take  heed  and  do  not  deceive  thy 
self,  and  think  thou  art  in  the  way  upon  too 
slight  grounds;  for  if  thou  miss  of  the  way, 
thou  wilt  miss  of  the  prize,  and  if  thou  miss 
of  that,  I  am  sure  thou  wilt  lose  thy  soul,  even 
that  soul  which  is  worth  more  than  the  whole 
world. 

But  I  have  treated  more  largely  on  this  in 
my  book  of  the  Two  Covenants,  and  therefore 
shall  pass  it  now ;  only  I  beseech  thee  to  have 


THE  IIEAVESLY  FOOTMAS. 


17 


a  care  of  thy  suul,  mid  that  thou  iiiny»t  «o  do 
take  thU  cuuusol : 

Mistrust  thy  own  strength  ami  throw  it 
away;  down  on  thy  knees  in  prayer  to  the 
lyjrd  lor  the  Spirit  of  truth ;  seareh  hia  word 
for  direction;  tleo  seduccnt'  company;  keep 
coni]>any  with  the  soundest  Chrii«tianH  that 
have  nitj.st  experience  of  Christ ;  and  be  tturo 
thou  have  a  care  of  Quakers,  Uanters,  Vtw 
wiliers;  also  do  not  have  too  much  company 
with  some  AnahaptistM,  though  I  }:o  umler  that 
name  myself.  1  tell  lhit>  this  is  such  a  serious 
matter,  and  I  fear  tliou  wilt  ho  little  ri>>;ard  it, 
that  the  thought  of  the  worth  <if  the  thing 
and  of  thy  too  light  regarding  of  it  doth  even 
make  my  heart  ache  whilst  I  am  writing  to 
thee.  The  I>)rd  teach  thee  the  way  by  his 
Spirit,  and  then  I  am  sure  thou  wilt  know  it! 
So  run. 

Only,  by  the  way,  let  me  bid  thee  have  a 
caro  of  two  things,  and  so  I  shall  ]iaHs  to  the 
next  thing: 

1.  Have  a  care  of  relying  on  the  outward 
obedience  to  any  of  (tml's  commanils,  or  think- 
ing thyself  ever  the  better  in  the  sight  of  (»od 
for  that. 

2.  Take  heed  of  fetching  i>encc  for  thy  houI 
from  any  inherent  righte<iusncs.H.  liut  if  thou 
canst  believe  that  thou  art  a  sinner,  »u  thou 
art  ju-stilicd  freely  by  the  love  of  (iod  through 
the  retlomption  that  is  in  C'hri.tt;  antl  that 
Guil  f«»r  Christ's  sake  hath  forgiven  thee,  not 
because  he  saw  any  thing  done  or  to  be  done 
iu  or  by  thee  to  move  him  thereunto  to  do  it; 
for  that  '\i  the  right  way;  the  Lord  put  thoo 
into  it  and  kept  thee  in  it! 

T^e  Second  Direction. 
As  thou  shouldst  get  into  the  way,  su  thou 
shouldst  also  be  much  in  oUidyingand  mu.siii  - 
on  the  way.     You  know  men  that  would 
expert  in  iuiy  thing,  they  arc  usually  much  in 
studying  of  that  thine,  and  ho  liki-wiso  is  it 
with   thoete  that  <[  • 
^tiling.     This  ther>  . 
thy  study  be  much  exerciscti  a'oiiut  Ciirui,  who 
is  the  way — what  ho  is,  what  he  halli  done, 
and  why  ho  i»  what  bo  is,  and  why  he  bath 
dono  what  in  done;  an,  why  "be  took  u|>on 
him   the   form   of  a  nervant ;"   why   be   was 
"  made  in  tiie  likencMt  of  man  ;"  u 
why   he  di<<l ;  why  he  "  bare  llx 
world;"  why   he  wan  ma<io  ain,  and  wny  i' 
was  made  rightcuusncjM-  why  he  is  in  hi-a\t  :i 
io  the  nature  of  nuui,  ajid  what  be  doth  there. 
Be  much  in  musing  and  couaidorini;  oi'  thii»c 


things;  bo  thinking  alno  enough  uf  Uum« 
places  which  thou  must  not  come  nrar,  but 
leave  some  on  this  baud,  and  iK)me  on  th^l 
hand  ;  ax  it  ia  with  tboM  that  travel  intuotbir 
countrifM,  they  must  leave  such  a  gate  on  tbt« 
band,  and  auch  a  bush  on  (hat  band,  and  gu  br 
such  a  place,  where  ataiidcth  auch  a  ' 
Thus,  thercloru,  you  Miii«t  d'>  "  Av«.|.i 
things  which   are  i-  ,,  ui« 

Wordof  (mxI."     "  \\  ,:  jr.iiu 

lur,  and  ciime  nut  nigli  the  door  of  her  buoae, 
for  her  stcjw  take  bold  of  bcU,  g«iog  ilowo  to 
the  cboiubeni  of  death."  And  ao  o/  r.^ry  iJktny 
that  M  not  in  the  iruy,  have  a  carr  ot  it.  that 
thou  go  not  by  it;  come  not  near  it,  Uaw 
nothing  to  do  with  it.     So  run. 

Tfu  Third  JMrtction. 
Not  only  thus,  but  in  the  next  place  thou 
must  strip  thyself  of  tbuMo  tbinga  that  may 
hang  UjMin  thee  to  the  hindering  of  t! 
the  wny  to  the  kingdom  of  heavt-n,  mn 
ousni-ss,   pride,  lust,   or   wlm' 
heart  nuiy  be  inclined  unto  yk . 
thee  in  this  heavenly  race.     Men  liiat  run  lur 
a  wager,  if  they  intend  to  win  as  well  aa  run, 
they  do  not  use  to  encumber  Uieuvavlvr*  or 
carry  those  things  a)>out  them  that  may  Im>  an 
hindrance  to  tbt-m  in  their  runninir.     "  fl«>'r,v 
man  that  striveih  for  tie    ' 
in  all  things ;"  that  i«,  I  ' 
thing  that  would  be  any  wi»e  a  «i 
to   him;  an   aailh    the   ufHe.'.:,         i 
aaide  every  weight,  and 
easily  bfaet  us,  and  let  u<«  rvo  nun  j 
the  race  that  is  aet  before  us."     It  is 
vain  thing  to  t.> 
let  thy  heart  I - 
that  would  hinder.     Wuuiti  you  nui  •« 

'.'.K'ti   a  man  would   bo  in  danger  of  .■- „, 

.-h   be  run,   if   he  fill   bia  |K>cket  with 


tity  (ills  worni,   ietteat  tha: 

on   tl.,,     '  n,  with  ila  prufiUi  and   ; 

urea.     Alaa,aJaa!  thou  art  widely  mlatAii..  n 
if  thou   inlendeiit   to  win.   ('         -       * 
thou  must  lay  aside  every  » 
\>c  temperate  in  ail  thing*.     Thuu  utua.i  au  tuu. 

Thr  t'iMr<h  t^rrrltam. 

lleware  of  bv  i.k  i-      :>;•    heed  thou  4aM 
not  run  into  th  ■■  lead  oat  of  the 

way.     There  axe    ir<>->M^t    i^^ha,    pAtha   te 


748 


BUNYAN'S  COMPLETE   WORKS. 


which  men  go  astray,  paths  that  lead  to 
death  and  damnation,  but  take  heed  of  all 
those.  Some  of  tliera  are  dangerous  because 
of  practice,  some  because  of  opinion,  but 
mind  them  not;  mind  the  path  before  thee, 
look  right  before  thee,  turn  neither  to  the 
right  nor  to  the  left,  but  let  thine  eyes  look 
right  on,  even  right  before  thee :  "  Ponder  the 
path  of  thy  feet,  and  let  all  thy  ways  be  estab- 
Kshed."  Turn  not  to  the  right  hand  nor  to 
the  left:  "llemove  thy  foot  far  from  evil." 
Tills  counsel  being  not  so  seriously  taken  as 
given  is  the  reason  of  that  starting  from  opin- 
ion to  opinion,  reeling  this  way  and  that  way^ 
out  of  this  lane  into  that  lane,  and  so  missing 
the  way  to  the  kingdom.  Though  the  way  to 
heaven  be  but  one,  yet  there  are  many  crooked 
lanes  and  by-paths  shoot  down  upon  it,  as  I 
may  say.  And  again,  notwithstanding  the 
kingdom  of  heaven  be  the  biggest  city,  yet 
usually  those  by-paths  are  most  beaten,  most 
travellers  go  those  ways ;  and  therefore  the 
way  to  heaven  is  hard  to  be  found,  and  as 
hard  to  be  kept  in  by  reason  of  these.  Yet 
nevertheless  it  is  in  this  case  as  it  was  with 
the  harlot  of  Jericho ;  she  had  one  scarlet 
thread  tied  in  her  window  by  which  her 
house  was  known.  So  it  is  here :  the  scarlet 
streams  of  Christ's  blood  run  throughout  the 
way  to  the  kingdom  of  heaven ;  therefore 
mind  that,  see  if  thou  do  find  the  besprink- 
ling of  the  blood  of  Christ  in  the  way,  and  if 
thou  do,  be  of  good  cheer,  thou  art  in  the 
right  way ;  but  have  a  care  thou  beguile  not 
thyself  with  a  fancy,  for  then  thou  mayest 
light  into  any  lane  or  way;  but  that  thou 
mayest  not  be  mistaken,  consider,  though  it 
seem  never  so  pleasant,  yet  if  thou  do  not  find 
that  in  the  very  middle  of  the  road  there  is 
written  with  the  heart-blood  of  Christ  that  he 
came  into  the  world  to  save  sinners,  and  that 
we  are  justified  though  we  are  ungodly,  shun 
that  way,  for  this  it  is  which  the  apostle 
meaneth  when  he  saith,  "  We  have  boldness 
to  enter  into  the  holiest  by  the  blood  of  Jesus, 
by  a  new  and  living  way  which  he  hath  con- 
secrated for  us,  through  the  veil— that  is  to 
say,  his  flesh."  How  easy  a  matter  is  it  in 
this  our  day  for  the  devil  to  be  too  cunning 
for  poor  souls  by  calling  his  by-paths  the  way 
to  the  kingdom  !  If  such  an  opinion  or  fancy 
be  but  cried  up  by  one  or  more,  this  inscrip- 
tion bein^  set  upon  it  by  the  devil.  This  is  the 
way  of  God,  how  speedily,  greedily,  and  by 
neaps  do  poor  simple  souls  throw  away  them- 
Belyes  upon  it,  especially  if  it  be  daubed  over 


with  a  few  external  acts  of  morality,  if  sc 
good !  But  this  is  because  men  do  not  kiiow 
painted  by-paths  from  the  plain  way  to  the 
kingdom  of  heaven.  They  have  not  yet 
learned  the  true  Christ,  and  what  his  right- 
eousness is,  neither  have  they  a  sense  of  their 
own  insufficiency;  but  are  bold,  proud,  pre- 
sumptuous, self-conceited.     And  therefore, 

The  Fifth  Direction. 
Do  not  thou  be  too  much  in  looking  too 
high  in  thy  journey  heavenwards.  You  know 
men  that  I'un  a  race  do  not  use  to  stare  and 
gaze  this  way  and  that,  neither  do  they  use  to 
cast  up  their  eyes  too  high,  lest  haply,  through 
their  too  much  gazing  with  their  eyes  after 
other  things,  they  in  the  mean  time  stumble 
and  catch  a  fall.  The  very  same  case  is  this : 
if  thou  gaze  and  stare  after  every  oj^inion  and 
way  that  comes  into  the  world,  also  if  thou  be 
prying  overmuch  into  God's  secret  decrees,  or 
let  thy  heart  too  much  entertain  questions 
about  some  nice,  foolish  curiosities,  thou  may- 
est stumble  and  fall,  as  many  hundreds  in 
England  have  done,  both  in  ranting  and 
quakery,  to  their  own  eternal  overthrow,  with- 
out the  marvellous  operation  of  God's  grace 
be  suddenly  stretched  forth  to  bring  them 
back  again.  Take  heed,  therefore;  follow  not 
that  proud,  lofty  spirit  that,  devil-like,  can- 
not be  content  with  his  own  station.  David 
was  of  excellent  spirit  where  he  saith,  "  Loivi, 
my  heart  is  not  haughty  nor  mine  eyes  lofty, 
neither  do  I  exercise  myself  in  great  matter's 
or  things  too  high  for  me.  Surely  I  have  be- 
haved and  quieted  myself  as  a  child  that  ia 
weaned  of  his  mother.  My  soul  is  even  as  a 
weaned  child."     Do  thou  so  run, 

77*6  Sixth  Direction. 
Take  heed  that  you  have  not  an  ear  open  to 
every  one  that  calleth  after  you  as  you  are  in 
your  journey.  Men  that  run,  you  know,  if  any 
do  call  after  them,  saying,  I  would  speak  with 
you,  or.  Go  not  too  fast  and  you  shall  have  my 
comj^any  with  you,  if  they  run  for  some  great 
matter,  they  use  to  say,  Alas !  I  cannot  stay,  1 
am  in  haste,  pray  talk  not  to  me  now ;  neither 
can  I  stay  for  you,  I  am  running  for  a  wager ; 
if  I  win  I  am  made,  if  I  lose  I  am  undone ; 
and  therefore  hinder  me  not.  Thus  wise  are 
men  w^hen  they  run  for  corruj^tible  things,  and 
thus  shouldst  thou  do ;  and  thou  hast  more 
cause  to  do  so  than  th^^,  forasmuch  as  they  run 
but  for  things  that  last  not,  but  thou  for  an  in- 
corruptible glory.     I  give  thee  notice  of  this 


THE  JIEAVEyLY  FOOTifAX. 


719 


betimes,  knowing  that  thou  shall  havo  enough 
call  aitcr  ihte,  even  the  devil,  hin,  thin  world, 
vain  conii>auy,  pleaiture,  protitit,  esteem  among 
men,  ease,  pump,  pride,  together  with  an  in- 
numerable company  of  such  companionH;  one 
crying,  Stay  for  me:  the  other  iwiying,  Do  not 
leave  me  behind:  a  third  wiyiiii.',  And  hik«'  iiif 
along  with  you.  What,  \m 
devil,  without  yourHinii,  pt< 
Are  you  ho  hasty  ?  Can  you  not  stay  and  take 
tlieste  along  with  you?  Will  you  leave  your 
friends  and  companions  behind  you  ?  I'an  you 
not  do  ju<»  your  nt-ighlHiUrs  do — carry  tho  world, 
sin,  lust,  plo;Lsure,  profit,  e.'ittem  among  men 
along  with  you?  llavi*  a  euro  thou  di>  not  let 
thine  car  now  be  open  to  the  tempting,  enticing, 
alluring  and  soul-entangling  llattcries  of  such 
sink-souls  as  thi-se  are.  "  My  son,"  saith  Solo- 
mon, "  if  sinners  entice  thee,  consent  thou  not." 

You  know  what  it  cost  the  young  man  which 
Solomon  speaks  of  in  the  7th  of  Trovcrbs,  that 
wasenticetl  by  a  harlot:  "  With  much  fairspii'ch 
she  won  him  and  caused  him  to  yield,  with  the 
flattering  of  her  lips  she  for«^>d  him,  till  he 
wi-nt  alter  her  as  iui  ox  to  the  slaughter,  or  as 

lool  to  the  correction  of  the  stocks;"  even 
-"far  "till  the  dan  struck  through  hi:*  liver, 
and  knew  not  that  it  wius  for  his  life.  Hearken 
unto  me  now  therefore,"  sjiith  he,  "O  yo  chil- 
dren, and  attend  to  the  words  of  my  mouth: 
let  not  thine  heart  decline  to  her  ways,  go  not 
astray  in  her  paths,  for  she  hall)  cast  down 
many  wounded,  many  strong  men  have  been 
slain  (that  Lh,  kept  out  of  heaven)  by  her.  Iler 
house  is  the  way  to  ln*ll,  eoinu'  down  to  th«« 
chamlxTs  of  death." 
arid  siiy,  Satan,  sin,  111 
friends,  companion.'*,  and  ever) 

mo  alone,  stand  otV,  come  not  u.,. ,  ...    . 

aju  running  for  heaven,  for  my  soul,  for  God,  | 

for  Chri.-t,  from  hell  and  >        ' 

tion;  if  I  win,  I  win  all ;  .. 

all ;  let  mc  alone,  for  I  will  nut  hcur.    bo  ruu. 


with  David,  where  he  saith,  *'I  had  fainteU, 
unless  I  had  bclicvetl,  to  see  the  lovinckiml^ 
ueM  of  tlie  Lord  in  the  land  of  the  livinic." 
As  if.^o  should  Kii      I '      '  iij 

my  heart  was  so  ^c- 

-id 

to 

int  Ml  the  promise,  and   liMikeU  that  Uod 

lid  be  as  g«)od  as  l>'^   i.r..ii.i.o  in  havinn 

mercy  ufMin  me, au  uo«  .•r;  and  this 

is  that  which  enri>::-  ,m 

fainting.     Ami  tl  .11, 

or  llie  law,  or  ih)  ui 

t".  -Il-!!.:»r!.n  thi  •  ,,f 


joyments,  tho  hatreti  that  thou 

from  tho  world,  or  the  like:  ■' 

encounige  thyself   with   tb 

promises,  the    ten  ! 

the  merits  of  his  i 

vilations  to  con>e  in,  i. 

of  others  that  have  Ix 

the  same  Ciod,  through  the  - 

eth  forth  the  same  •  •  -  m. 


I     IliUJit 

of  the 

.n- 

m 

Ult 

d- 

-r.       If 


these  be  not  thini 


■  \  thou  wilt  draw 


loiiiiMuig  mi .  i  fiiiy,  take 

heart  in   thy  ^  .  \'..,  <u  .-hal 

seek  thy  dentruction,  "1:  c, 

O  my  enemy,  for  whco  i  i.ui  1  -.  u.  .iruw, 
when  I  sit  in  darkuem  the  LuM  shall  be  ■ 
light  unto  nx ." 

Thf  J 

Take  heed  of  i  at  the  eroai 

thou  miMt  go  by   before  thou  eunio   to 

..-.i^en.      You   must  undertitand   (as   I   have 

alrea<ly  touched)  that  there  b  no  man  that 


.1, 


T/ir  Sfvrnfh  I>ir<rtiiin. 
In  the  next  place,  be  not  d;iif.'..I 
thou  meetest  with  never  so  mu: 
Qient.i  in  thy  journey  tlutl.. 
Is   ri-?*<>lve«l   for   heaven,   il    - 
him  by  ; 
him  by 
sinner,  thou 

electctl,  thou  ^    ...    .    ,  ... 

is  pastf  God  doth  not  caro  for  t : 

15  1  *  ■'  *'    ""  ,  with  an  liui.  ir.  i 

ill  lis.     .Vnd   tliiiJt    It    njjt 


into  the  > 

u.U  live    ...    ...  :  J 

tioo."    If  thou  art  in  thy 


•tor 


liiarK  10  '.IK'    » 

if  one  ask  }' 


750 


BUNYAN'S  COMPLETE   WORKS. 


place,  you,  for  the  better  direction,  do  not 
only  say.  This  is  the  way,  but  then  also  say, 
You  must  go  by  such  a  gate,  by  such  a 
etile,  such  a  bush,  tree,  bridge,  or  such  like. 
Why,  so  it  is  here.  Art  thou  inquiring  the 
way  to  heaven?  Why,  I  tell  thee,  Christ  is 
the  way;  into  him  thou  must  get,  into  his 
righteousness  to  be  justified ;  and  if  thou  art 
in  him,  thou  wilt  presently  see  the  cross;  thou 
must  go  close  by  it,  thou  must  touch  it,  nay, 
thou  must  take  it  up,  or  else  thou  wilt  quickly 
go  out  of  the  way  that  leads  to  heaven,  and 
turn  up  some  of  those  crooked  lanes  that  lead 
down  to  the  chambers  of  death. 

Now  thou  may  est  know  the  cross  by  these 
eix  things : 

1.  It  is  known  in  the  doctrine  of  justifica- 
tion ;  2.  In  the  doctrine  of  mortification ;  3. 
In  the  doctrine  of  perseverance;  4.  In  self- 
denial  ;  5.  Patience ;  6.  Communion  with  poor 
saints. 

1.  In  the  doctrine  of  justification,  there  is  a 
great  deal  of  the  cross  in  that ;  a  man  is  forced 
to  suffer  the  destruction  of  his  own  righteous- 
ness for  the  righteousness  of  another.  This  is 
no  easy  matter  for  a  man  to  do;  I  assure  to 
you  it  stretchcth  every  vein  in  his  heart  before 
he  will  be  brought  to  yield  to  it.  What !  for 
a  man  to  deny,  reject,  abhor,  and  throw  away 
all  his  prayers,  tears,  alms,  keeping  of  sabbaths, 
hearing,  reading,  Avith  the  rest,  in  the  point  of 
justification,  and  to  count  them  accursed ;  and 
to  be  willing,  in  the  very  midst  of  the  sense  of 
his  sins,  to  throw  himself  Avholly  upon  the 
righteousness  and  obedience  of  another  man, 
abhorring  his  own,  counting  it  as  deadly  sin, 
as  the  open  breach  of  the  law — I  say,  to  do 
this  in  deed  and  in  truth  is  the  biggest  piece 
of  the  cross ;  and  therefore  Paul  calleth  this 
very  thing  a  "suffering"  where  he  saith, 
"  And  I  have  suffered  the  loss  of  all  things 
(which  principally  was  his  righteousness)  that 
I  might  win  Christ,  and  be  found  in  him,  not 
having  (but  rejecting)  my  own  righteousness." 
That  is  the  first. 

2.  Ii:  the  doctrine  of  mortification  is  also 
nrach  of  the  cross.  Is  it  nothing  for  a  man  to 
lay  hands  on  his  vile  opinions,  on  his  vile  sins, 
on  liis  bosom  sins,  on  his  beloved,  pleasant, 
darling  sins,  that  stick  as  close  to  him  as  the 
flesh  sticks  to  the  bones?  What!  to  lose  all 
these  brave  things  that  my  eyes  behold  for 
that  which  I  never  saw  with  my  eyes!  What! 
to  lose  my  pride,  my  covetousness,  my  vain 
company,  sports  and  pleasures,  and  the' rest! 
I  tell  you  tins  is  no  easy  matter ;  if  it  were 


what  need  all  these  prayers,  sighs,  watthiugs? 
What  need  we  be  so  backward  to  it?  Nay,  do 
you  not  see  that  some  men,  before  they  will 
set  about  this  work,  they  will  even  venture  the 
loss  of  their  souls,  heaven,  God,  Christ,  and 
all?  What  means  else  all  those  delays  and 
put-offs,  saying,  Stay  a  little  longer,  I  am  loth 
to  leave  my  sins  while  I  am  so  young  and  in 
health?  Again,  what  is  the  reason  else  that 
others  do  it  so  by  the  halves,  coldly  and  sel- 
dom, notwithstanding  they  are  convinced  over 
and  over,  nay,  and  also  promise  to  amend,  and 
yet  all 's  in  vain  ?  I  will  assure  you,  to  cut  off 
right  hands  and  pluck  out  right  eyes  is  no 
pleasure  to  the  flesh. 

3.  The  doctrine  of  perseverance  is  also  cross 
to  the  flesh,  which  is  not  only  to  begin,  but  to 
hold  out ;  not  only  to  bid  fair  and  to  say.  Would 
I  had  heaven !  but  so  to  know  Christ,  to  put  on 
Christ,  and  walk  with  Christ,  as  to  come  to 
heaven.  Indeed  it  is  no  great  matter  to  begin 
to  look  for  heaven,  to  begin  to  seek  the  Lord, 
to  begin  to  shun  sin ;  oh  but  it  is  a  very  great 
matter  to  continue  with  God's  approbation! 
"  My  servant  Caleb  (saith  God)  is  a  man  of 
another  spirit;  he  hath  followed  me  (followed 
me  always,  he  hath  continually  followed  me) 
fully ;  he  shall  possess  the  land."  Almost  all 
the  many  thousands  of  the  children  of  Israel 
in  their  generation  fell  short  of  perseverance 
when  they  walked  from  Egypt  toward  the  land 
of  Canaan.  Indeed  they  went  to  work  at  first 
pretty  willingly,  but  they  were  very  short- 
winded,  they  were  quickly  out  of  breath,  and  in 
their  hearts  they  turned  back  again  into  Egypt. 

It  is  an  easy  matter  for  a  man  to  run  hard 
for  a  sjiurt,  for  a  furlong,  for  a  mile  or  two  : 
oh,  but  to  hold  out  for  a  hundred,  for  a  thou- 
sand, for  ten  thousand  miles ;  that  man  that 
doth  this  he  must  look  to  meet  with  cross, 
pain,  and  wearisomeness  to  the  flesh,  especially 
if  as  he  goeth  he  meeteth  with  briers,  and 
quagmires,  and  other  encixmbrances  that  make 
his  journey  so  much  the  more  painful. 

Nay,  do  you  not  see  with  your  eyes  daily 
that  perseverance  is  a  very  great  part  of  the 
cross?  Why  else  do  men  so  soon  grow  weary? 
I  could  jjoint  out  many  that,  after  they  had 
followed  the  ways  of  God  about  a  twelvemonth, 
others  it  may  be  two,  three,  or  four  (some 
more,  some  less)  years,  they  have  been  beat 
out  of  wind,  have  taken  up  their  lodging  and 
rest  before  they  have  got  halfway  to  heaven, 
some  in  this,  some  in  that  sin,  and  have  se- 
cretly, nay  sometimes  openly,  said  that  the 
way  is  too  strait,  the  race  too  long,  the  religion 


THE  UKAVKSLl'  FUOTMAS. 


•51 


too  holy,  and  I  cannot  bold  out,  I  cuu  go  no 
farther. 

And  80  likewise  of  the  other  three — to  wit, 
patience,  Helf-denial,  communion  and  conimun> 
ication  with  and  to  the  poor  saints — how  hard 
are  the«e  things!  It  h  an  ea-ny  matter  to  deny 
another  man,  but  it  is  not  so  easy  a  matter  to 
deny  one's  self— to  deny  myself  out  of  love  to 
(ifxl,  to  his  (iosi>el,  to  his  saint<«  of  this  advan- 
taiTc  and  of  that  gain,  nay,  of  that  which  other- 
wise I  might  lawfully  do  were  it  not  for 
oflending  tliem.  That  Scripture  is  but  seldom 
read,  and  seldomer  put  in  pnu-tice,  wiiich  saith, 
"  I  will  eat  no  flesh  while  the  world  standeth 
if  it  make  my  brotlier  to  offend  ;"  again,  "  We 
that  arc  slronj;  ought  to  bear  the  infirmities 
of  the  weak,  ami  not  to  ple;u<e  ourselvi-s."  Hut 
how  forward,  Ijow  luusty,  how  peevish,  and 
self  resolvetl  are  the  generality  of  professors  at 
this  day  I  Ahis!  how  little  consiilering  the 
poor,  unlt>Hs  it  be  to  say,  Ik;  thou  warmed  and 
filled !  But  to  give  is  a  seldomer  work,  also 
especially  to  give  to  any  poor.  I  tell  you  all 
things  are  cross  to  flesh  and  Mood;  and  that 
man  that  hath  but  a  watchful  eye  over  the 
fltwh,  and  also  some  considerable  measure  of 
strength  against  it,  he  shall  find  his  heart  in 
these  things  like  unto  a  starting  bonie  that  is 
rid  without  a  curbing  bridle,  ready  to  start  at 
everything  that  is  otfennive  to  him,  yea,  and 
ready  to  run  away  too,  do  what  the  rider  can. 

It  is  the  criKvs  which  kee|>t?!i  t!\'t^f  th:it  arc 
kept  from  heaven.     I  am   ;.  it 

not  for  the  cross,  where  we  !.  ,  -or 

we  should  have  twenty,  but  this  croDS,  that  is 
it  which  spuileth  all. 

Some  men.  as  I  said  before^  when  they  como 
at  the  .  ' 
again  t' 

stumble  at  it  and  break  thi-ir  nei'ks;  oti 
again,   when  tliey  sec   that   the   croew  is  ^, 
proaching,  they  turn  aside  to  the  left  hand  or 
to  the  right  hand,  and  wJthir.'- '     -••    »      -    ■ 
another  wnv,  but  they  will  I 
all  '  ' 

There  arc  but  lew  wlun  tiwy  come  at  • 

cry,  Welcome,  cross!  as  some  of  the 

did  to  the  stake  they  were  bumcti  at.    There- 
fore if  you  meet  with  the  croM  in  thy  ;     '     " 
in  what  manm-r  w>  over  it  be,  \h'  not 
an  !  I  do  no«  .'     1 

rat  <  that  by  th>'  <  r 

is  the  way  to  ihe  kingdom.     Can  a 
licve  in  Christ  and  not  be  hated  by  th'    . 
Oao  he  make  a  profcmioo  of  this  Christ,  and 


that  swcvtl y  and  o.iu  uKMi^i\ ,  un.i  ■  u 

of  Satan   hold    their   tongue.'     t  ..  «      ^ 

agree  with  light,  or  the  di-vil  i-miucf  ihrnt 
CiirUt  JenUA  should  be  honoured  both  by  faith 
and  a  heavenly  conveniatiou,  and  let  that  auul 
alone  at  quiet?  Did  you  never  read  that  "  iJie 
dragon  iHrsvcuUxl  the  woman?"  And  that 
Christ  saith,  "  In  the  world  you  shall  hav« 
tribulations." 

Thf  \inlh  />irrHio$». 

lUg  of  (Sod  that  ho  would   do  thcM*   two 
thingH  for  thee:  Finit  enlighten  thinv  uuUif 
standing;  and,  secondly,  intiamo  thy  will.     If 
these  two  be  but  efTeetually  tloiir,  tht-re  Is  iiw 
I'ear  but  thou  wilt  ^'o  siifL'  to  ht-iiviii. 

One   of    tilt  II    and 

women  do  so  1.  i,  it  la 

because  they  see  m>  little  ol  it ;  and  (in-  ri-anMO 
why  they  se««  so  little  of  it  is  Ix-caux-  •■''■'  ■■  i  4««« 
their  underHtanding  darkened.  A  > 
saith  Paul,  "  Do  not  you  bclieven*  ^\.kiiiL  .t.t  no 
other  (tentilen,  even  in  llic  vanity  uf  their 
mill  their  uu'i'  d, 

beiii  1  from  t!  ..  li 

the  ignorance  (or  I  it  in  theui, 

becausuof  the  blind:  irt."    Walk 

not  as  those,  run  not  with  thriu :  Alas,  poor 
souU!  they  have  their  und<  r  •  ■  '  ■-.  ilark- 
enetl,  their  hearts  blinded,  ai.  o  rw- 

s«in  they  .f 

the  Lor.  I 

their  souls.  For  wiieit  men  do  omie  to  wcm 
the  things  of  another  world,  what  a  (iixl,  what 
a  Christ,  what  a  heaven,  and  wliat  an  eti  rnol 
glory  there  is  to  be  enjoy e«l,  abM)  when  they  sc* 
that  it  is  iwmible  I'or  them  to  liavc  a  share  in 
it,  I  tell  you  it  will  make  th 
thi<'k  and  tliin  tn  rnjuy  it. 

•   of  Uiis  u» 

^htencd,  "■  .  '  o 

I  king,  but  chose  rather  to  sutTer  adlictioon  with 

•  '       •  'I    '  •'  ■,'">■  the  plrasurm 

i*e(l  to  b«*  called 


Him  who  wa^  md  hail  rt^^jx-ct  unto 

■  —    >ufd.      A-  !   ••    -   i«  tiuil 

ntic  uvually  I-:  >n  hl> 

'    T 


coaprrheod  witli  all  MioU  what  M  tb«  br-  a. 


r.h 


752 


BUNYAN'S  COMPLETE   WORKS. 


and  lengtli,  and  depth  and  height,  and  know 
the  love  of  Christ,  which  passeth  knowledge." 
Pray,  therefore,  that  God  would  enlighten  thy 
understanding;  that  will  be  a  very  great  help 
unto  thee.  It  will  make  thee  endure  many  a 
aard  brunt  for  Christ;  as  Paul  saith,  "After 
you  were  illuminated  ye  endured  a  great  fight 
of  afflictions.  You  took  joyfully  the  spoiling 
of  your  goods,  knowing  in  yourselves  that  ye 
have  in  lieaveu  a  better  and  an  enduring  sub- 
Blance."  If  there  be  never  such  a  rare  jewel 
lie  just  in  a  man's  way,  yet  if  he  sees  it  not  he 
will  rather  trample  upon  it  than  stoop  for  it, 
and  it  is  because  he  sees  it  not.  Why  so  it  is 
here :  though  heaven  be  worth  never  so  much, 
and  thou  hast  never  so  much  need  of  it,  yet  if 
thou  see  it  not— that  is,  have  not  thy  under- 
standing opened  or  enlightened  to  see— thou 
wilt  not  regard  at  all;  therefore  cry  to  the 
Lord  for  enlightening  grace,  and  say,  "  Lord, 
open  my  blind  eyes ;  Lord,  take  the  veil  off"  my 
dark  heart,"  show  me  the  things  of  the  other 
world,  and  let  me  see  the  sweetness,  glory,  and 
excellency  of  them  for  Christ  his  sake.  This 
is  the  first. 

The  Tenth  Direction. 

Cry  to  God  that  he  would  inflame  thy  will 
also  with  the  things  of  the  other  world ;  for 
when  a  man's  will  is  fully  set  to  do  such  or 
such  a  thing,  then  it  must  be  a  veiy  hard  mat- 
ter that  shall  hinder  that  man  from  bringing 
about  his  end.  When  Paul's  will  was  set  re- 
solvedly to  go  up  to  Jerusalem,  (though  it  was 
signified  to  him  before  what  he  should  there 
suffer,)  he  was  not  daunted  at  all;  nay,  saith 
he,  "  I  am  ready  (or  willing)  not  only  to  be 
bound,  but  also  to  die  at  Jerusalem  for  the 
name  of  the  Lord  Jesus."  His  will  was  in- 
flamed with  love  to  Christ,  and  therefore  all 
the  persuasions  that  could  be  used  wrought 
nothing  at  all. 

Your  self-willed  people,  nobody  knows  what 
to  do  with  them ;  we  used  to  say,  He  will  have 
Iiis  own  will,  do  what  you  can.  Indeed  to 
have  such  a  will  for  heaven  is  an  admirable 
advantage  to  a  man  that  uudertaketh  a  race 
tiiither;  a  man  that  is  resolved  and  hath  his 
will  fixed,  saith  he,  I  will  do  my  best  to  ad- 
vantage myself;  I  will  do  my  worst  to  hinder 
my  enemies ;  I  will  not  give  out  as  long  as  I 
c^n  stand ;  I  \\{\\  have  it  or  I  will  lose  my  life; 
"  though  he  slay  me,  yet  will  I  trust  in  him." 
"  I  will  not  let  thee  go  except  thou  bless  me." 
I  will,  I  will,  I  will.  Oh  tliis  blessed  inflamed 
will  for  heaven  I     What  is  like  it?     If  a  man 


be  willing,  then  any  argument  shall  be  matter 
of  encouragement ;  but  if  unwilling,  then  any 
argument  shall  give  discouragement;  this  is 
seen  both  in  saints  and  sinners,  in  them  that 
are  the  children  of  God,  and  also  those  that 
are  the  children  of  the  devil.     As — 

1.  The  saints  of  old,  they  being  willing  and 
resolved  for  heaven,  what  could  stop  them? 
Could  fire  and  faggot,  sword  or  halter,  filthy 
dungeons,  whips,  bears,  bulls,  lions,  cruel  rack- 
ings,  stoning,  starving,  nakedness,  &c.  ?  "  And 
in  all  these  things  they  were  more  than  con- 
querors, through  Him  that  loved  them,"  who 
had  also  made  them  "  willing  in  the  day  of  his 
power." 

2.  See  again,  on  the  other  side,  the  children 
of  the  devil,  because  they  are  not  willing,  how 
many  shifts  and  starting-holes  they  will  have : 
I  have  married  a  wife,  I  have  a  farm,  I  shall 
offend  my  landlord,  I  shall  offend  my  master, 
I  shall  lose  my  trading,  I  shall  lose  my  pride, 
my  pleasures,  I  shall  be  mocked  and  scoffed ; 
therefore  I  dare  not  come.  I,  saith  another, 
will  stay  till  I  am  older,  till  my  children  are 
out,  till  I  am  got  a  little  aforehand  in  the 
world,  till  I  have  done  this  and  that  and  the 
other  business ;  but,  alas !  the  thing  is,  they 
are  not  willing;  for  were  they  but  soundly 
willing,  these,  and  a  thousand  such  as  these, 
would  hold  them  no  faster  than  the  cords  held 
Samson  when  he  broke  them  like  burnt  flax ; 
I  tell  you  the  will  is  all :  that  is  one  of  the 
chief  things  which  turns  the  wheel  either 
backwards  or  forwards ;  and  God  knoweth  that 
full  well,  and  so  likewise  doth  the  devil,  and 
therefore  they  both  endeavour  very  much  to 
strengthen  the  will  of  their  servants.  God,  he 
is  for  making  of  his  a  willing  people  to  serve 
him ;  and  the  devil,  he  doth  what  he  can  to 
Ijossess  the  will  and  affection  of  those  that  are 
his  with  love  to  sin ;  and  therefore  when  Christ 
comes  close  to  the  matter,  indeed,  saith  he, 
'"'  You  will  not  come  to  me."  "  How  often 
would  I  have  gathered  you  as  a  hen  doth  her 
chickens,  but  you  would  not!"  The  devil  had 
possessed  their  wills,  and  so  long  he  was  sure 
enough  of  them.  Oh  therefore  cry  hard  to 
God  to  inflame  thy  will  for  heaven  and  Christ 
— thy  will,  I  say :  if  that  be  rightly  set  for 
heaven,  thou  wilt  not  be  beat  ofi'with  discour- 
agements ;  and  this  was  the  reason  that  when 
Jacob  wrestled  with  the  angel,  though  he  lost 
a  limb  as  it  were,  and  the  hollow  of  his  thigh 
was  put  out  of  joint  as  he  wrestled  with  him^ 
yet,  saith  he,  "  I  will  not" — mark,  I  will  not — 
"  let  thee  go  except  thou  bless  me."    Get  thy 


TIIK  llEAVKSLY  FOOTMAS. 


r53 


will  tipt  with  the  heavenly  grace  ami  rtiMjlu- 
tiun  aguiiiMt  all  thy  iii?icuiirugeiiu-rit!t,  and  then 
thou  goej*t  full  speeU  ft)r  heaven ;  but  if  thou 
falter  in  thy  will  and  be  not  sound  there,  thou 
wilt  run  hobbling  and  halting  all  tin-  way  thou 
nuuK-Mt,  and  al.'<o  to  be  sure  thou  wilt  fall  short 
at  lurtt.  The  Ixird  give  thee  a  will  ami  cour- 
age! 

Thu."  have  I  done  with  directing  thee  how  to 
nm  to  the  kingdom  ;  be  xure  thou  keep  in 
memory  what  I  have  ."aid  unto  thee,  lent  thuu 
lo.se  thy  way.  Hut  beeau.>«e  I  would  have  thee 
think  of  them,  take  all  in  .ohort  in  this  little 
bit  of  paper: 

1.  Get  into  the  way.  2.  Then  sluily  on  it. 
'•i.  Then  .ntrip  and  lay  a-nide  everything  that 
would  hinder.  4.  Ik-ware  of  by-palhtt.  r>.  l)o 
not  gaxe  ami  Htare  t<H>  much  about  thee,  but  Ik; 
8ure  to  pondi-r  the  path  of  thy  feet.  •>.  Do  not 
8tO|)  for  any  lli:it  rail  alter  thee,  whether  it  be 
lh'»  world,  the  fl.  >li,  or  the  «levil,  for  all  iIktm' 
will  hinder  thy  journey  if  poswible.  7.  Ue  not 
dauntetl  with  any  di-Hcouragenients  thou  meet- 
est  with  an  thou  gocst.  8.  Take  hetil  of  stum- 
bling at  the  cro«w.  9.  Cry  hanl  l«)  ftml  for  an 
enlightened  heart  and  willing  miml,  and  (mmI 
give  thee  a  prosperous  journey  I 

Yet  before  I  do  quite  take  my  leave  of  thee 
let  me  give  thee  a  few'  motives*  along  with  thee. 
It  may  l>c  they  will  be  as  gtNxl  a»  n  pair  of 
Apurn  to  prick  on  thy  lumpi«h  heart  in  thia 
yrh  jourii 

/'Ar-   /      '  J/'i'r, 

*  '>nsider,  there  in   no  way  but  thin:  thou 
must  either  win  or  lo«t«.    If  thou  winne!«t,  then 
heaven,  OmI,  Christ,  glory,  eam?,  |H»ace,  llf- 
▼en,  life  eternal,  is  thine;  thou  fthalt  be  ma 
erpnil  to  the  :i!.      " 
row  no  more,  - 
thou   shalt   Ik;   oitt 
death,  the  ilevil,  tii' 

may  endeavour  thy  hurt.      Hut  conlrariwiM', 
•nd  if  thou  Imc,  then  thy  lo«w  i«  h<'  >•  •  "   ■•'■•'^ 
Hod.  Christ,  eaiw,  |»eacf,  and  w 
whioh  tendrtli 
thf   itaints  ;     ! 

'.\,  vrow,  I'.iiii.  i>i.ii  Kii' -■•,   .1 
wship  with  dtvils,  tog.  thiT  \% 
lasting  damnation  of  thy  own  m>uI. 


The  Setomii  Motirr. 

t'oiiMiiiT  tlint  this  devil,  thi*  hiii,  <\--  V- 
dnmnation  folb)w  afl«'r  theo  n«  linrd  n* 
can   drive,  and   have  th>'ir  ■ 
do  l>v  ill--  l:iw.  ncain.^t  whi<  . 


ned ;  and  therefore,  for  the  LordV  «ake,  mMko 
haste. 

If  they  iieiu*  u|x)n  the«  before  thou  get  U 
the  city  of  refuge,  they  will  put  an  everlast- 
ing ntop  to  thy  journey.  Thin  also  cric»,  iluu 
for  it. 

The  Fourth  Motir«, 
Know  aluo  that  now  heaven -(raten,  the  heart 
of  Christ,  with  hi*  .i 
ceive  tht-e.     t)h  met^ 
tion,  that  the  devil  foiiowi-ih  alier 
and   that  Christ  standeth  o|»en-ar!i.    .    . 
cvive,  should  make  thee  reach  out  a'ld  fly  with 
all  haste  and  sihhmI  !     And  therefor« 

The  Fifth  ifotire. 

Keep  thine  eye  upon  the  prize;  l>e  *r\rr-  ih»« 
thy  eyes  bo  continually  u|»on  the   ; 
art  like  to  got.     The  reiks<m  why  i 
apt  to  fa'nt  in  their  race  for  heaven,  it  Urth 
chieily  in  cither  of  thi-ne  two  thingn: 

1.  Tlu-y  do  not  seriously  omsider  the  worth 
of  the  prize;  or     "  i 

it  is  t<M)  g.xMl 
for  want  >■: 
of  it.     .Vii  : 

the  like,  ki-ep  thine  eye  i 
lency,  the  swe<-t!;  --   '*■ 
the  |>eace  that  i~ 
!i««  priau". 
•   run  thi 
c*il     n-jMirt,     j 
naki*ilne.«»,    jn-r 
bon<ls    and   ini,  .VUo    it    nia<l<- 


wh:  Ke«l  not  A' 

■■■  •'     .». ing»  of  tl 

that  are  not  »evn; 
•*n  are  temfftml,  bu; 
n  it    ■••en    are    tt<-rnnl.' 
That     N 
.    might    i 

->..-.ii.4  ;..4.-   .. 
<io  not  let  the  ' 


Oh 


754 


BUNYAN'S  COMPLETE    WORKS. 


welcome.  Consider,  therefore,  that  as  bad  as 
thou  have  got  thither;  thither  went  scrubbed, 
beggarly  Lazarus,  &c.  Nay,  it  is  prepared  for 
the  poor:  "Hearken,  my  beloved  brethren, 
(saith  James— take  notice  of  it,)  hath  not  God 
chosen  the  poor  of  this  world  rich  in  faith  and 
heirs  of  the  kingdom?"  Therefore  take  heart 
and  run,  man.     And 

7'he  Sixth  Motive. 
Think  much  of  them  that  are  gone  before. 
First,  how  really  they  go  into  the  kingdom. 
Secondly,  how  safe  they  are  in  the  arms  of 
Jesus ;  would  they  be  here  again  for  a  thou- 
sand worlds?  Or  if  they  were,  would  they  be 
afraid  that  God  would  not  make  them  wel- 
come? Thirdly,  what  would  they  judge  of 
thee  if  they  knew  thy  heart  began  to  fail  thee 
iu  thy  journey,  or  thy  sins  began  to  allure  thee 
and  to  persuade  thee  to  stop  thy  race?  Would 
they  not  call  thee  a  thousand  fools,  and  say. 
Oh  that  he  did  but  see  what  we  see,  feel  what 
we  feel,  and  taste  of  the  dainties  that  we  taste 
of!  Oh  if  he  were  one  quarter  of  an  hour  to 
behold,  to  see,  to  feel,  to  taste  and  enjoy  but 
the  thousandth  part  of  what  we  enjoy,  what 
would  he  do?  What  would  he  suffer?  What 
would  he  leave  undone?  Would  he  favour 
sin?  Would  he  love  this  world  below?  Would 
he  be  afraid  of  friends,  or  shrink  at  the  most 
fearful  thrcatcnings  that  the  greatest  tyrants 
could  invent  to  give  him?  Nay,  those  who 
have  had  but  a  sight  of  these  things  by  faith, 
when  they  have  been  as  far  off  from  them  as 
heaven  from  earth,  yet  they  have  been  able  to 
say,  with  a  comfortable  and  merry  heart,  as 
the  bird  that  sings  in  the  spring,  that  this  and 
more  shall  not  stop  them  from  running  to 
heaven.  Sometimes,  when  my  base  heart  hath 
been  inclining  to  this  world  and  to  loiter  in 
my  journey  towai'ds  heaven,  the  very  consid- 
eration of  the  glorious  saints  and  angels  in 
heaven,  what  they  enjoy,  and  what  low 
thoughts  they  have  of  the  things  of  this 
world  together,  how  they  would  befool  me  if 
they  did  but  know  that  mi#heart  was  drawing 
back,  hath  caused  me  to  rush  forward,  to  dis- 
dain these  poor,  low,  empty,  beggarly  things, 
and  to  say  to  my  soul.  Come,  soul,  let  us  not 
be  weary;  let  as  see  what  this  heaven  is;  let 
us  even  venture  all  for  it,  and  try  if  that  will 
quit  the  cost.  Surely  Abraham,  David,  Paul 
and  the  rest  of  the  saints  of  God  were  as  wise 
a.s  any  are  now,  and  yet  they  lost  all  for  this 
glorious  kingdom.  Oh  therefore  throw  away 
your  lusts,  follow  after  righteousness,  love  the 


Lord  Jesus,  devote  thyself  unto  his  fear.  I'll 
warrant  thee  he  will  give  thee  a  goodly  recom- 
pense. Keader,  what  say  est  thou  to  this?  Art 
thou  resolved  to  follow  me?  Nay,  resolve  if 
thou  canst  to  get  before  me.  So  run  that  ye 
may  obtain. 

The  Seventh  Motive. 
To  encourage  thee  a  little  further,  set  to  the 
work,  and  when  thou  hast  run  thyself  down 
weary,  then  the  Lord  Jesus  will  take  thee  up 
and  carry  thee.  Is  not  this  enough  to  make 
any  poor  soul  begin  his  race?  Thou  (perhaps) 
criest.  Oh  but  I  am  feeble,  I  am  lame,  &c. 
Well,  but  Christ  hath  a  bosom;  consider, 
therefore,  when  thou  hast  run  thyself  down 
weary  he  will  put  thee  in  his  bosom:  "He 
shall  gather  the  lambs  with  his  arms  and  carry 
them  in  his  bosom,  and  shall  gently  lead  those 
that  are  with  young."  This  is  the  way  that 
fathers  take  to  encourage  their  children,  say- 
ing, Run,  sweet  babe,  until  thou  art  weary, 
and  then  I  will  take  thee  up  and  carry  thee. 
"He  will  gather  his  lambs  with  his  arms  and 
carry  them  in  his  bosom."  When  they  are 
weary  they  shall  ride. 

The  Eighth  Motive. 
Or  else  he  will  convey  new  strength  from 
heaven  into  thy  soul,  ^Vhich  will  be  as  well. 
"The  youths  shall  faint  and  be  weary,  and  the 
young  men  shall  utterly  fail,  but  they  that 
wait  upon  the  Lord  shall  renew  their  strengt^j; 
they  shall  mount  up  with  wdngs  like  eagles, 
they  shall  run  and  not  be  weary,  they  shall 
walk  and  not  be  faint."  What  shall  I  say  be- 
sides what  hath  already  been  said?  Thou 
shalt  have  good  and  easy  lodging,  good  and 
wholesome  diet,  the  bosom  of  Christ  to  lie  in, 
the  joys  of  heaven  to  feed  on.  Shall  I  speak 
of  the  satiety  and  of  the  duration  of  all  these? 
Verily  to  describe  them  to  the  height,  it  is  a 
work  too  hard  for  me  to  do. 

The  Ninth  3Iotive. 
Again,  methinks  the  very  industry  of  the 
devil  and  the  industry  of  his  servants,  &c., 
should  make  you  that  have  a  desire  to  heaven 
and  happiness  to  run  apace.  Why,  the  devil, 
he  will  lose  no  time,  spare  no  pains,  also 
neither  will  his  servants,  both  to  seek  the  de- 
struction of  themselves  and  others ;  and  shall 
not  we  be  as  industrious  for  our  own  salva- 
tion? Shall  the  world  venture  the  damnation 
of  their  souls  for  a  poor  corruptible  crown, 
and  shall  not  we  venture  the  loss  of  a  few 
trifles  for  an  eternal  crown?     Shall  they  v-eo- 


tare  the  loss  of  etorrial  friends,  a»  God  to  love, 
Christ  ti>  redeem,  the  Holy  Spirit  to  comfort, 
heaven  for  habitation,  »uints  und  anpeU  fur 
eoiii[>any,  und  all  this  tn  ^rt  and  hold  <■■■ 
nioti  with  itin,  and  thi^  world,  and  a  {<  \. 
drunken,  swearing,  lying,  covetoui*  wretriu--< 
like  themselves,  and  nhull  not  wc  labour  iv^ 
hard,  run  i\»  fibtt,  8i-(^k  an  diliy?ut)y,  tiuy,  a 
huiulretl  times  more  diligently,  for  the  com- 
j)Uiiy  of  theso  glorious,  cti-rnu!  frii-nds,  ihou^rli 
Tilth  the  litvs  of  rtueh  a-  .y,  with  tlie 

loss  of  ten  thon.santi  ti.  .  .    than  tlu'^'e 

p04jr,  low,  bxse,  eontemptiliir  iiiiii;;s?  Shall  it 
be  .S2iid  at  the  laat  day  that  wiekrd  men  made 
more  haste  to  hell  than  you  did  make  to 
heaven? — that  they  spent  mt)ro  hount,  days, 
and  that  early  und  late,  for  hell,  than  you 
spi-nt  for  that  whieh  is  ten  thousand  thousand 
of  thoiLsand  timi*s  belter?  Oh  let  it  not  l>es»i, 
but  run  with  all  might  and  nniin. 

Thus  you  see  I  have  here  spoken  some- 
thing, though  but  little.  Now  I  shall  come 
to  make  some  use  and  application  of  what 
hath  been  said,  und  so  conclude. 

The  Fir$t  IW. 

You  see  here  that  he  that  will  go  to  heaven, 
he  must  run  for  it ;  yea,  and  not  only  run,  but 
ao  run;  that  is,  (as  I  have  said,)  to  run  earn- 
estly, to  run  continually,  to  strip  off  every 
thing  that  would  hindtr  in  his  race  with  the 
i»st.     Well,  then,  do  you  so  run. 

1.  .\nd  now  let  us   examine  a  little.     \ 
thou  got   into   the   right  way?     .Vrt  thou   in 
Christ's  righteousness?      Do  not   .say   yes*   in 
thy  heart,  when  in  trtith  there  is  no  such  mat- 
ter.    It  is  a  dangerous  thing,  you  know,  for  a 
man  to  think  he  is  in  the  right  way  when  he 
is  in  the  wrong.     It  i*  the  next  way  for  him 
to  l(we  his  way,  and  not  only  so.  but  if  he  run 
for  heaven,  as  thou  suyest  thou  dost,  even  to 
lose  that  too.     Oh  this  is  the  misery  of  most 
men,   to  jHTsuadc   themselves  that   they   run 
right,  when   they  never  hacl  one  ft>ol  in  the 
way.     The  Lonl  give  thee  under»landing  \wu\ 
or  else   thou    art   undone    for   ever.     Trith 
»oul,  search  when  was  it  thou  turne«l  <iit 
thy  sins  and  rightooasncM  into  the  rtk' 
OC9W  of  Jesus  (.'hrist,     I  say,  dost  thou  f^<-  :.■• 
•elf  in  him,  and  is  ho  more  precious  to  lhc« 
than  the  whole  worhl?     Is  thy   :. 
mu'^ing  on  him,  and  als€)  to  t^- 
him?     I>ost   thou   count   \v. 
precious   than   thi<  whole  W' 
count   all   thing!t    but    poor,   llfplcns,   empty, 
▼ain    things  without  cnmmuniun  "■•'•    '-■■"• 


THE  HEAVESLV  FOOTMAN.  755 

Doth  his  company  •weetcn  all  thingn,  and  hb 


goixi  ground, 

2.  .Vrt  thou  unladen  of  the  •< f  ihii 

world,  as  pride,  pU-aAunit,  pr<  \aiii* 

tiis?     What!    dost    lln.u    tin 

iiiHiijjli    with    lh«»    wi«rld,   ihv 

in    thy   h< 

have   laid 

und   arc  got  into  the  ninibU-it   |m.- 

find   W..rL:    ..>,.. 11. -i,    »..   rii..        ...  ...   ,,,..  , 

out. 

To  run  ; 
jn«tliM4,  nli 


their  own  hearts  lay  belore  them-  1  tei 
if  thou  lut  going  heavenward  thou  wil: 
it  no  small  or  easy  matter.     Art  tiiou  c 
fore  disoharged  and  unladen  of  tlx 
Never  talk  of  going  to  heaven  if  ti 
It   is  to  be  feared  thou  wilt   ! 
the  "  many  that  will  seek  to  en: 
not  bo  able." 

Thr  Stcoml  ^V 

It   so,  mrn,  in  the  next  pln<  i-,  wn.ii  i»  1 
cnm<>  of  flii-ni    that   aro   ^•ri>wii    nt-nrx 


Mivett ;  it  IS  he  that  ovcrcoim-: 

herit   all    things;    it    is   not   t...      . 

begins.     Agrippa  gave  a  fair  step  for 

den  ;  ilnuwt  int«»  tin-  ' 

in   I'  r  an  h<>nr, 

*  \  .  ami 

so  lie  had  as  giMxl  have  bt^en  never  a  whit;  h^ 
stept  fair  indeetl,  but  yet  ho  stopt  .li..rf     i.r 
was  hot  while  ho  wa«  at  it,  but  he  < 
out  of  wind.     Oh  til 

tilts    f'ut   itlmn^.  it    1 


itiMMi  and  their  6'- 

;...  ii)  in  hell,  when  they  ^ 

tcmcMi  of  their  soul,  saying.  "  .Mn 
I  was 
.t  »mt  f«f  • 


not 


756 


BUXYAN'S  COMPLETE   WORKS. 


Friend,  it  is  a  sad  thing  to  sit  down  before  we 
are  in  heaven,  and  to  grow  weary  before  we 
come  to  tlie  place  of  rest;  and  if  it  should  be 
thy  case,  I  am  sure  thou  dost  not  so  run  as  to 
obtain.     But  again, 

The  Third  Use. 
In  the  next  place.  What  then  will  become 
of  them  that  some  time  since  were  running 
post-haste  to  heaven,  (insomuch  that  they 
seemed  to  outstrip  many,)  but  now  are  run- 
ning as  fast  back  again?  Do  you  think  those 
wilfevercome  thither?  What!  to  run  back 
again— back  again  to  sin,  to  the  world,  to  the 
devil— back  again  to  the  lust  of  the  flesh! 
Oh,  "it  had  been  better  for  them  not  to  have 
known  the  way  of  righteousness,  than  after 
they  have  known  it  to  turn  (to  turn  back 
again)  from  the  holy  commandment."  Those 
men  shall  not  only  be  damned  for  sin,  but  for 
professing  to  all  the  world  that  sin  is  better 
than  Christ;  for  the  man  that  runs  back  again, 
he  doth  as  good  as  say,  I  have  tried  Clirist, 
and  I  have  tried  sin,  and  I  do  not  find  so  much 
profit  in  Christ  as  in  sin.  I  say,  this  man  de- 
clareth  this,  even  by  his  running  back  again. 
Oh  sad!  What  a  doom  they  will  have  who 
were  almost  at  heaven-gates  and  then  run 
back  again  !  "  If  any  draweth  back,"  saith 
Christ,  "my  soul  shall  have  no  pleasure  in 
him."  Again,  "No  man  having  put  his  hand 
to  the  plough,  (that  is,  set  forward  in  the  ways 
of  God,)  and  looking  back,  (turning  back 
again,)  is  fit  for  the  kingdom  of  heaven." 
And  if  not  fit  for  the  kingdom  of  heaven,  then 
for  certain  he  must  needs  be  fit  for  the  fire  of 
hell.  And  therefore  (saith  the  apostle)  those 
tiiat  bring  forth  these  apostatizing  fruits,  as 
''briers  and  thorns,  are  rejected,  being  nigh 
unto  cursing,  whose  end  is  to  be  burned." 
Oh  there  is  never  another  Christ'  to  save  them 
by  bleeding  and  dying  for  them  I  And  if 
they  "shall  not  escape  that  neglect,"  then 
how  shall  they  escape  that  reject  and  turn 
:!ieir  hack  upon  "  so  great  a  salvation  ?"  And 
if  the  righteous — ^that  is,  they  that  run  for  it — 
will  find  work  enough  to  get  to  heaven,  "then 
sviiere  will  the  ungodly  (backsliding)  sinner 
appear?"  Or,  if  Judas  the  traitor  or  Francis 
Spira  the  backslider  were  but  now  alive  in 
the  world  to  whisper  these  men  in  the  ear  a 
little,  and  tell  them  what  it  hath  cost  their 
souls  for  backsliding,  surely  it  would  stick  by 
them  and  make  them  afraid  of  running  back 
again  so  long  as  they  had  one  day  to  live  in 
til  is  world 


The  Foiuih  Use. 
So  again,  fourthly.  How  like  to  these  men's 
sufferings  will  those  be  that  have  all  this  while 
sat  .still,  and  have  not  so  much  as  set  one  foot 
forward  to  the  kingdom  of  heaven  !  Surely  he 
that  backslideth  and  he  that  sitteth  still  in  sin, 
they  are  both  of  one  mind ;  the  one  he  will  not 
stir,  because  he  loveth  his  sins  and  the  things 
of  this  world ;  the  other  be  runs  back  again, 
because  be  loveth  his  sins  and  the  things  of 
thisAVorld;  is  it  not  one  and  the  same  thing? 
They  are  all  one  here,  and  shall  not  one  and 
the  same  hell  hold  them  hereafter  ?  He  is  an 
ungodly  one  that  never  looked  after  Christ, 
and  he  is  an  ungodly  one  that  did  once  look 
after  him  and  then  ran  quite  back  again  ;  and 
therefore  that  word  must  certainly  drop  out  of 
the  mouth  of  Christ  against  them  both,  "De- 
part from  me,  ye  cursed,  into  everlasting  fire 
prepared  for  the  devil  and  his  angels." 

The  Fifth  Use. 
Again,  here  you  may  see  in  the  next  place. 
That  is,  they  that  will  have  heaven  must  run 
for  it ;  then  this  calls  aloud  to  those  who  began 
but  a  wdiile  since  to  run ;  I  say,  for  them  to 
mend  their  pace  if  they  intend  to  win ;  you 
know  that  they  which  come  hindmost  had 
need  run  fastest.  Friend,  I  tell  thee  there  be 
those  that  have  run  ten  years  to  thy  one,  naj' 
twenty  to  five,  and  yet  if  thou  talk  with  them 
sometimes  they  v.'ill  say  they  doubt  they  shal'. 
come  late  enough.  How  then  Avill  it  be  with 
thee?  Look  to  it,  therefore,  that  thou  delay 
no  time,  not  an  hour's  time,  but  part  speedily 
with  all,  with  everything  that  is  an  hindrance 
to  thee  in  thy  journey,  and  run ;  yea,  and  sr 
run  that  thou  mayest  obtain. 

The  Sixth  Use. 
Again,  sixthly.  You  that  are  old  profe§3ore 
take  you  heed  that  the  young  striplings  of 
Jesus,  that  began  to  strip  but  the  other  day,  do 
not  outrun  you,  so  as  to  have  that  Scripture 
fulfilled  on  you,  "  The  first  shall  be  last  and 
the  last  first ;"  which  Avill  be  a  shame  to  you 
and  a  credit  for  them.  What!  for  a  young 
soldier  to  be  more  courageous  than  he  that  hath 
been  used  to  wars !  To  you  that  are  hinder- 
most,  I  say,  Strive  to  outrun  them  that  are 
before  you ;  and  you  that  are  foremost,  I  say, 
Hold  your  ground,  and  keep  before  them  in 
faith  and  love  if  possible ;  for  indeed  that  is 
the  right  running,  for  one  to  strive  to  outrun 
another ;  even  for  the  hindermost  to  endeavour 
to  overtake  the  foremost,  and  hp  that  is  before 


THE  HEAVES LY  FOOTMAN. 


I  bl 


hould  be  sure  t«  lay  out  himself  to  keep  his 
;rouiicl,  even  to  llie  ver)"  utujiwt.     But  then, 

The  Seventh  l'«. 
Again.  How  biisely  they  do  behave  them- 
e\\KA,  how  unlike  are  they  to  win,  that  titink 
t  eiiougli  to  keepeompnny  with  the  himlunMt! 
rhere  are  home  men  that  proftTW  (heniiM^lviit 
iU\:li  uj*  run  tor  heaven  as  well  jus  luiy  ;  yi  t  if 
lierv  be  but  any  huy,  .-Inihrul,  cold,  hull'- 
leartcil  pn >!,.>•<«>«  in  the  country,  tliey  will  be 
lUre  to  take  i-xumple  by  them;  they  think  if 
hey  euii  but  keep  puce  with  them  they  hIuiU 
lo  fair;  but  these  do  not  consider  that  lite 
liiulmo-st  h««c  the. prize.  You  may  know  it  if 
r'ou  will  that  it  eutit  the  fooliMh  virgins  dear 
for  their  coming  t«K)  late:  "They  that  were 
-eudy  went  in  with  him,  anil  the  d<M»r  Wiw 
ihut.  Afterwanl  ^murk,  afterward  I)  eamo  the 
)ther  (the  fooliuh)  virgins,  saying.  Lord,  ojicn 
;o  utt;  but  he  answered  and  Miid,  Depart,  I 
Know  you  not,"  Depart,  lazy  profejwors,  sloth- 
ful profe.«««tr».  Oh,  methink.s  the  word  of  (Jod 
w  s»i  plain  for  the  overtlirow  of  your  lazy  pro- 
fi-swjrs  that  it  is  to  be  womlereil  men  do  take 
uo  more  notice  of  it.  How  wius  loot's  wife 
»ervcU  for  running  lazily  and  for  giving  but 
one  look  behind  her  after  the  things  she  left 
inSMiom?  How  wiw  R<«iu  served  for  staying 
tiK»  loiii:  i..  And 

how  \\v\\  ikhI  in 

the   l;Uh  of  i.  .  tiii   *  me  d<Kir 

wiu  shut?"     .\  virgin.";  a  heavy 

al'ter-groan  will  they  give  Uiat  have  thus  stayed 
Un)  long.     It  turned  I»t's  wife  into  a  pillar  of 
Halt ;   it  made  l->au  weep  with  an  exceeding 
luuil  ami  liittt-r  cry  ;  it  ii! 
8<'lf;   Via,  ami  it  will  ma  . 

in  which  thou  Wit-nt  Intrn  if  lnou  nii-HM  ot  tiiu 
kingdom,  as  thou  wilt  <  <-rtainly  do  if  this  be 
tbypjuntc.     But, 

The  Eighth  it' 
Again.     How  and  if  ; 
ning  nhouid  not  only  <! 
thereby  be  tli< 

otht  rd?    For  l;>    .  .      ,  » 

think  that  othem  will  take  notice  of  thee;  but 
b«Tau»i?  thou  art  but  a  poor,  cold,  lazy  runner, 
and   one    that  seeks  to  drive  the  world  and 
I  thee,  wl»y,  th' 
..,'   »o   Utti,     Na. 
why  may  not  we  a<i  well  a<t  he?     H<-  i- 
r -"T,  and  yet  he  seeks  for  pleasure?,  ; 

4;  be  loveth  vain  com[>any,  and  he  in  m> 
itna  so,  and  prof^Meth  that  he  i*  going  for 


heaven  ;  yea,  and  he  saith  ahko  he  dotli  i.ot  fear 
but  he  shall  have  i-ntcrtuinmcnt ;  let  us  there- 
fore keep  pace  with  him;  w<*  o!)»l|  fure  no 
wone  than  he.     Oh  how  f>  :.g  will  it 

be  if  that  thou  shalt  be  n  .d  tu  the 

ruin  of  othen  by  thy  halting  in  the  way  of 
righteousnem !  I^xik  to  it;  thou  wilt  hav« 
strength  little  enough  ti>  ap|K-ar  before  God  to 
give  an  account  of  the  Iom  of  thy  own  %o4il; 
thoU  liecdest  not  liMVo  lo  ■/iv«-  nn  !i'-«-<>nnt  Uit 
others  why  thou    i  ■  'inn 

in.     Htiw  wilt  ti:  You 

would  not  enter  in  younu'lves,  and  them  that 
would,  you  hinder;  for  that  Mving  is en.iiicnily 
fuUilhd  on  them  that  through  their  own  idle- 
iw»is  do  keep  tli'  :       ' 
by  giving  of  otli' 
them  aUo. 

The  Sinth  Vte, 
Therefore,  now  to  s|>i-ak  a  word  to  Itoth  of 
you,  and  so  I  iihall  conclude. 

1.  I  beseech  you  in  the  name  of  our  Lord 
Jesus  Christ  that  none  of  \ 
in  the  way  to  luaven  as  t<'  . 

selves  or  others.     I   know  that  even  he  wii.<  ii 
runs  laziej>t,  if  he  iihould  see  a  man  running 
for  a  tem|M>rul  life,  if  he  should  so  niueh  ne- 
glect hlH  own  wcll-lK'inp  ;•  ■      '  '  nji  to 
venture,  when   he  i«  a-rui"  !••.  lo 
pick   up  here  and  tip  t 
haii^'i'th  by  the  wn> - 
then  aside  out  «if  the  way  tor 
ntraw  or  two  or  any  rotten  stj' 
should  do  thin  when  he  b  a-t                  r  hia 
life,  thou  wouhUt  condemn  '   ■                     ^  •  n 
not  condemn  thvst'lf  that 


all    la   at   staice .'      Have   ;i  ^o  ■  care, 

poor,  wretchcii  oinner,  ha.- 
2.  If  yet  there  aball  be  any  that,  notwiih- 

«•      ' 'lin  advice,  will  still  V    " •     4 

1  i  the  way  to  the  kii 

u  so  wise  as  not    r 
I.-nrn  of  no  run!! 


\  who  did,  ftif  the  joy  that  w.x<> 
endure  the  croas,  denpiso  lh<- 
now  M't  down  at  the  right  h.ii 


was  that  none  should  follow  hiu 
.  than  be  followr^!  <  


758 


BU^^ VAN'S  COMPLETE   WORKS. 


Provocation. 
Now,  that  you  may  be  provoked  to  run  with 
the  foremost,  take  notice  of  this.  When  Lot 
and  his  wife  were  running  from  cursed  Sodom 
to  the  mountains  to  save  their  lives,  it  is  said 
that  his  wife  looked  back  from  behind  him,, 
and  she  became  a  pillar  of  salt ;  and  yet  you 
sec  tha  neither  her  practice,  nor  the  judgment 
of  God  that  fell  upon  her  for  the  same,  would 
cause  Lot  to  look  behind  him.  I  have  some- 
times wondered  at  Lot  in  this  jjarticular  ;  his 
wife  looked  behind  her  and  died  immediately, 
but  let  what  would  become  of  her,  Lot  would 
not  so  much  as  look  behind  him  to  see  her. 
We  do  not  read  that  he  did  so  much  as  once 
look  where  she  was  or  what  was  become  of 
her;  his  heart  was  indeed  upon  his  journey, 
and  well  it  might:  there  was  the  mountain 
before  him  and  the  fire  and  brimstone  behind 
him ;  his  life  lay  at  stake,  and  he  had  lost  it 
if  he  had  but  looked  behind  him.  Do  thou  so 
run  ;  and  in  thy  race  remember  Lot's  wife  and 
remember  her  doom,  and  remember  for  what 
that  doom  did  overtake  her,  and  remember  that 
God  made  her  an  example  for  all  lazy  runners 
to  the  end  of  the  world ;  and  take  heed  thou 
fall  not  after  the  same  example.     But — 

If  this  will  not  provoke  thee,  consider  thus: 
L  Thy  soul  is  thy  own  soul  that  is  eitlier  to  be 
saved  or  lose ;  thou  shalt  not  lose  my  soul  by 
thy  laziness.  It  is  thy  own  soul,  tlij'  own  ease, 
thy  own  peace,  thy  own  advantage  or  disad- 
vantage. If  it  were  my  own  that  thou  art  de- 
sired to  be  good  unto,  methinks  reason  should 
move  thee  somewhat  to  pity  it.  But,  alas !  it 
is  thy  own,  thy  own  soul.  "AVhat  shall  it 
profit  a  man  if  he  shall  gain  the  whole  world 
and  lose  his  own  soul  ?"  God's  people  wish 
well  to  the  souls  of  otliers,  and  wilt  not  thou 
wish  well  to  thy  own?  And  if  this  will  not 
provoke  thee,  then  think — 
(jkAgain,  2.  If  thou  lose  thy  soul,  it  is  thou 
also  that  must  bear  the  blame.  It  made  Cain 
stark  mad  to  consider  that  he  had  not  looked 
to  liis  brother  Abel's  soul.     How  much  more 


will  it  perplex  thee  to  think  that  thou  hadsl 
not  a  care  of  thy  own!  And  if  this  will  not 
provoke  thee  to  bestir  thyself,  think  again — 

3.  That  if  thou  wilt  not  run,  the  people  of 
God  are  resolved  to  deal  with  thee  even  as  Lot 
dealt  with  his  wife— that  is,  leave  thee  behind 
them.  It  may  be  thou  hast  a  father,  mother, 
brother,  &c.,  going  post-haste  to  heaven ; 
wouldst  thou  be  willing  to  be  left  behin(i 
them  ?     Surely  no. 

Again,  4.  Will  it  not  be  a  dishonour  to  thee 
to  see  the  very  boys  and  girls  in  the  country 
to  have  more  wit  than  thyself?  It  may  be  the 
ser.vants  of  some  men,  as  the  horsekeeper, 
ploughman,  scullion,  &c.,  are  more  looking 
after  heaven  than  their  masters.  I  am  apt  to 
think,  sometimes,  that  more  servants  than  mas- 
ters, that  more  tenants  than  landlords,  will  in- 
herit the  kingdom  of  heaven.  But  is  not  this 
a  shame  for  them  that  are  such  ?  I  am  per- 
suaded you  scorn  that  your  servants  should  say 
that  they  are  wiser  than  you  in  the  things  of 
the  world,  and  yet  I  am  bold  to  say  that  many 
of  them  are  wiser  than  you  in  the  things  of  the 
world  to  come,  which  are  of  greater  concern- 
ment. 

Expostulation. 

Well,  then,  sinner,  what  sayest  thou?  Where 
is  thy  heart?  Wilt  thou  run?  Art  thou  re- 
solved to  strip,  or  art,  thou  not?  Think 
quickly,  man  ;  it  is  not  dallying  in  this  matter. 
Confer  not  with  flesh  and  blood ;  look  up  to 
heaven,  and  see  how  thou  likest  it;  also  to 
hell,  (of  which  thou  raayest  understand  some- 
thing in  my  book,  called  "  A  Few  Sighs  from 
Hell;  01-,  The  Groans  of  a  Damned  Soul," 
Vi'hich  I  wish  thee  to  read  seriously  over,)  and 
accordingly  devote  thyself.  If  thou  dost  not 
know  the  way,  inquire  at  the  word  of  God ;  if 
thou  wantest  company,  ery  for  God's  Spirit; 
if  thou  wantest  encouragement,  entertain _ the 
promises.  But  be  sure  thou  begin  betimes ; 
get  into  the  way,  run  apace,  ai  d  hold  out  to 
the  end,  and  the  Lord  give  thee  a  prosperouh 
journey!  Farewell. 


sir:  I  IS  I'lju-M 


on, 


Tiir:  ( . i:t  ia.\>  i  »i'  a   !•  am  m.i>  ><  .i  i 


DISCOVEKINU   FROM    lAKll    IV.  Till:    LA  ^ 
FITLY   SKKVK  AS  A   WAUMNt;   W<«!tn    1 

Ji:>rs  ciiiMsT  TO  AV(tii»  Tiii  '.a*  l  ui 

rsKHLNK>S    UK    THK    SCKII'.  Ol'R   SVl 

'KNTS  OF  IIKLL. 


'*F    llIK 
L!>  ANH   \ 
WITH   A 
<T    FOK     ^ 


Tin:  AlTHOli    TO  nil:  KKADKli. 


(■'kirnd,  boi'ause  it  U  a  dangerous  thing  to 
be  walking  towanU  the  place  of  darkneMt  and 
anguish,  and   again,  becuu::)C   it  is   (notwith- 
standing) the  journey  that  moi*t  of  the  |>o<>r 
!»ou\x   in   tht^  w"rM  nr*'  t.-ikiti'/.  ntiii  that  with 
d.l 
hai, 

it  my  duty,    '  wnnible  «»f  ih 

that  will  b<>r.-..  >:.    •    ...at  full  therein.    .  .  .... 

preventing  of  thee,  (U  thou  poor  man  or  wo- 
man I)  to  lell 
what  •*»'[  xii' 

lik'  luvc  In-vU  ur  iiliall  bv  iouud 

per  ^  !i. 

We  use  to  count  liini  a  friend  that  will  fore- 
warn hi.s  neighUiUr  of  th'-  ''■•■•'  ..t...  i... 
knoweth  thereof,  and  doth  n 
hi'  '  walking  i 

th<  .  wlu'TI     V, 

nei:;iit»iur  nn\  Ix-  citi 

of   Win    way.     Why,    It 

twenty  to  one  but  thou  haat  born  r\ 

thou  (iidjit  come  into  the  world  with  ' 

lowanLt  heaven  and  thy  la<-<-  toward'*  ' 

thou   ei'' 

(wlii<  h 

nil 

U-.  .         . 

race,  and  take  a  view  of  what  • 

thou  art  like  to  have  if  thou  do  ii>M<  •'•  .•« 

truth   |>cr«i»t   in   thii  thy  c«»ur^e.    Tl»y   ^ 

"  h-n<U  down  to  death,  .1 

on  hell."  I'rov.  v.  5.     I 


deed  \»  pleiuuuit  to  the  tl»h,  but  the  end  therr 
of  will  be  bitter  to  thy  Miul.  !!  -  '  '  ••  u 
not  hear  the  bitter  crii'st  of  r  t, 

newl 

til" 


the  dead   to   prrvcnt  n. 
and  my  (ather'n  hi*" 
place  of  torment  ?    ^ 

u 
I 


..that  in  I 


760 


BUNYAN'S  COMPLETE   WORKS. 


plicity  ?  Aud  ye,  scorners,  delight  in  scorn- 
ing? And  ye,  fools,  hate  knowledge?  Turn 
ye  at  my  reproof,  and  behold,  saith  God,  I  will 
pour  out  my  Spirit  upon  you ;  I  will  make 
known  my  words  unto  you."  I  say,  hear  this 
voice,  0  silly  one,  and  turn  and  live,  thou  sin- 
ful soul,  lest  he  make  thee  hear  that  other 
saying :  "  But  because  I  have  called  and  you 
have  refused,  I  have  stretched  out  my  hand 
and  no  man  regarded,  I  also  will  laugh  at 
your  calamity,  and  mock  when  your  fear 
coracth." 

0  poor  soul,  if  God  and  Christ  did  wish  thee 
for  thine  harm,  it  would  be  another  matter; 
then  if  thou  didst  refuse,  thou  mightest  have 
some  excuse  to  make  or  fault  to  find  and  ground 
to  make  delays.  But  this  is  for  thy  profit,  for 
thy  advantage,  for  the  pardoning  of  thy  sins, 
the  salvation  of  thy  soul,  the  delivering  thee 
from  hell-fire,  from  the  wrath  to  come,  from 
everlasting  burnings,  into  favour  with  God, 
Christ,  and  communion  with  all  happiness, 
(that  is  so  indeed.) 

But  it  may  be  thou  wilt  say.  All  that  hath 
been  spoken  to  in  this  discourse  is  but  a  par- 
able, and  parables  are  no  realities. 

1  could  put  thee  ofi"  with  this  answer,  That 
though  it  be  a  parable,  yet  it  is  a  truth  and 
not  a  lie ;  and  thou  shalt  find  it  so  too,  to  thy 
cost,  if  thou  iihalt  be  found  a  slighter  of  God, 
Christ,  and  the  salvation  of  thy  own  soul. 

But  secondly,  know  for  certain  that  the 
things  signified  by  jiarables  are  wonderful 
realities.  Oh  what  a  glorious  reality  was  there 
signified  by  that  parable,  "The  kingdom  of 
heaven  is  like  to  a  net  that  is  cast  into  the 
sea!"  &c.,  signifying  that  sinners  of  all  sorts, 
of  all  nations,  should  be  brought  into  God's 
kingdom  by  the  net  of  the  Gospel.  And  oh 
how  real  a  thing  shall  the  other  part  thereof 
be,  when  it  is  fulfilled,  which  saith,  "And 
when  it  was  full  they  drew  it  to  the  shore,  and 
put  the  good  into  vessels,  but  threw  the  bad 
away!"  (Matt.  xiii.  47,  48,)  signifying  the 
niansions  of  glory  that  the  saints  should  have, 
sml  also  the  rejection  that  God  will  give  to  the 
ungodly  and  to  sinnei  3.     And  also  that  par- 


able— what  a  glorious  reality  is  there  in  it  !— 
which  saith,  ''  Except  a  corn  of  wheat  fall  to 
the  ground  and  die,  it  abideth  alone ;  but  if  it 
die,  it  doth  bring  forth  much  fruit,"  (John  xii. 
24,)  to  signify  that  unless  Jesus  Christ  did  in- 
deed spill  his  blood  and  die  the  cursed  death, 
he  should  abide  alone — that  is,  have  never  a 
soul  into  glory  with  him ;  but  if  he  died,  he 
should  bring  forth  much  fruit — that  is,  save 
many  sinners.  And  also  how  real  a  truth 
there  was  in  that  parable  concerning  the  Jews 
putting  Christ  to  death,  which  the  poor  dis- 
persed Jews  can  best  experience  to  their  cost ; 
for  they  have  been  almost  CA'er  since  a  banish- 
ed people,  and  such  as  have  God's-  sore  dis- 
pleasure wonderfully  manifested  against  them, 
according  to  the  truth  of  the  parable.  Matt, 
xxi.  33-41.  Oh  therefore,  for  Jesus  Christ's 
sake,  do  not  slight  the  truth  because  it  is  dis- 
covered in  a  parable  I  For  by  this  argument 
thou  mayest  also — nay,  thou  wilt  also — slight 
almost  all  the  things  that  our  Lord  Jesus 
Christ  did  speak,  for  he  spake  to  them  for  the 
most  part  (if  not  all)  in  j^arables.  Why  should 
it  be  said  of  thee  as  it  is  said  of  some,  "These 
things  are  spoken  to  them  that  are  without  in 
parables,  that  seeing  they  might  not  see,  and 
that  hearing  they  might  not  understand?" 
Luke  viii.  10.  I  saj^,  take  heed  of  being  a 
quarreller  against  Christ's  parables,  lest  Christ 
also  object  against  the  salvation  of  thy  soul  at 
the  judgment-day. 

Friend,  I  have  no  more  to  say  to  thee  now. 
If  thou  dost  love  me,  pray  for  me,  that  my 
God  w^ould  not  forsake  me  nor  take  his  Holy 
Spirit  from  me,  and  that  God  would  fit  me  to 
do  and  suffer  what  shall  be  from  the  world  or 
devil  inflicted  ujjon  me.  I  must  tell  thee,  the 
W'Oi'ld  rages,  they  stamp  and  shake  their  heads, 
and  fain  they  would  be  doing ;  the  Lord  help 
me  to  take  all  they  shall  do  with  patience,  and 
when  they  smite  the  one  cheek  to  turn  the 
other  to  them,  that  I  may  do  as  Christ  hath 
bidden  me,  for  then  the  Spirit  of  God  and  of 
glory  shall  rest  upon  me.     Farewell. 

I  am  thine  to  serve  in  the  Lord  Jesus. 
JOHN  BUNYAN 


Sll.ib  I'KOM   iii;ij.; 


Tin:  <  .i:<  >.\N>  ( >i"  A   i>  \.mm:i»  -( »i  i 


HKK   XVI.   19-31. 


Ver.  l'.>.    There  ir»i.«  a   rrrtuin  rifh  mnn,  xchifh 

vat  clullied  in  inir/tlf  ami  jlnf  linen,  and j'lired 
7  day. 

I  wiw  iiDt  spokt'ii  liy  mir  I^)rU 

Jcsas  1  ijri.Ht  lo  show  you  thf  s^tato  of  two 
single  pt-rsona  only,  (a»  some  throuj^h  igno- 
rance of  the  drift  of  Chrixt  in  hi.n  pnrablci*  <to 
dream.)  but  to  show  you  the  .•«t«to  of  the  pwlly 
and  ungodly  to  the  world'.s  end,  lu  i.-*  t-li-ur  to 
him  tlint  is  of  nn  und< 
spake  them  to  the  eiii 

shouUl  take  notiee  thereof,  and  fear  le«l  liiey  ' 
hIho  full  into  the  same  condition.  I 

Now  in  my  discourse  upon  Uicmc  wonln  I  | 
itiiall  not  Ih>  tedious,  but  an  briefly  as  I  ni:t     ' 
dhall  p:L<vs  thnxiL'h  the  several  viTst-jt,  and 
you  dov. 
therein  : 

profitable  and  of  great  advantage  to  thoM  that  l 
r.'uil  tlu':n  or  hear  them  read  I  [ 

I'he  19th  and  2(>th  verses  abo  I  iibull  not  ! 
spi-nd  nuu'h  •'  '\  give  you*' 

four  short  li;  to  the  n»\ 

for  thr\  riU  I  dw  intend  mont  «.>( 

ally  to  i:  1. 

Ihe  lyih,  20th,  and   21st  verwcs  run  t!i 

I  iiere  was   a  certain   rich  man   which   v.. 
iicd  in  purple  and   fine  linen,  and  fared  \ 
•  nliciously,  i>f)  .,uin|'tu<>u->ly  every  d.r        *     ' 
there   was   a   riTt.iiii    bt-vrjitr   nametl    i 
which  ^v 

1.  If 
Citrist,  and  no  more,  ail  the  world  Wf  . 
gone  near  lo  have  cast  a  wp-k  '   in:,  r 
upon  thorn  ;  I  mj,  if  JeauK 
much,  "f-    -     -    <  a  certain   r; 
fare<l  ou  daily,  and  a  • 

laid  nt  ' 
have  nt. 


man  w.is  the  Ii  -  i,  for  at  t'                  r« 

it  doth   r«'|iri  -  i  tbint:;                      ,i; 

together —that  m,  r  ,,| 

you  shall  lind  that  .-,« 

condition  than  he,  as  I  shall  clearly  hold  forth 
afterwards. 

2.  Again,  if  a  man  would  judee  of  men  ac- 

cor«lingto  outwanl  .-ti 

taki'   hi*  mark   an.  ,;. 


he  is  rich,  thi 
but  |H*radventu.. 
go«id  food,  but  th> 
'      '■  meat.     "  And   ii- 
•  rumlM  whii-h   UA\ 


get  it.     Uh  who  would 
iUal«f    A  weal')-'  •"  >" 
dainty  di»boa  • 
who  min! 
:uid  bis 


i :   then  should   i   it 

-   -■-  ;  tiien  li.li..i»:.l  !;.. 
•ajr  to  my  K>ii 

'        '  '    '       mi  rr\  , 

'.  in  a  ux**'- 


liul  II 

i     \oU  M  > 

'■\  with  ni< 
,    -I       * . 


I. 
h 
f 

'.h 


;«i 


762 


BUNYAN'S  COMPLETE   WORKS. 


of  it,  though  to  outward  appearance  his  state 
was  the  saddest ;  from  whence  we  shall  observe 
thus  much : 

1.  That  those  who  judge  according  to  out- 
ward appearance  do  for  the  most  part  judge 
amiss. 

2.  That  they  that  look  upon  their  outvv'ard 
enjoyments  to  be  tokens  of  God's  special  grace 
unto  them  are  also  deceived;  for,  as  it  is  here 
in  the  parable,  a  man  of  wealth  and  a  child  of 
the  devil  may  make  but  one  person  ;  or  a  man 
may  have  abundance  of  outward  enjoyments 
and  yet  be  carried  by  the  devils  into  eternal 
burning.  But  this  is  the  trap  in  which  the 
devil  hath  caught  many  thousands  of  poor 
souls— namely,  by  getting  them  to  judge  ac- 
cording to  outward  appearance  or  according  to 
God's  outward  blessings. 

Do  but  ask  a  poor,  carnal,  covetous  wretch 
how  he  should  know  a  man  to  be  in  a  happy 
state,  and  he  will  answer,  Those  that  God 
blesseth  and  givcth  abundance  of  this  world 
unto,  wlien,  for  the  most  part,  they  are  they 
that  are  the  cursed  men.  Alas,  poor  men ! 
they  are  so  ignorant  as  to  think  that  because  a 
man  is  increased  in  outward  things,  and  that 
by  a  small  stock,  therefore  God  doth  love  that 
man  with  a  special  love,  or  else  he  would  never 
do  so  much  for  him,  never  bless  him  so,  and 
prosper  the  work  of  his  hands.  Ah,  poor 
?oul !  it  is  the  rich  man  that  goes  to  hell.  And 
the  rich  man  died,  and  in  hell — mark,  in  hell 
— he  lift  up  his  eyes,  &c. 

Metliinks  to  see  how  the  great  ones  of  the 
world  will  go  strutting  up  and  down  the  street 
sometimes,  it  makes  me  w^onder.  Surely  they 
look  upon  themselves  to  be  the  only  happy 
men,  but  it  is  because  they  judge  according  to 
outward  appearance^  they  look  upon  them- 
selves to  be  the  only  blessed  men,  when  the 
Lord  knows  the  generality  are  left  out  of  that 
blessed  condition.  "  Not  many  wise  men  after 
the  flesh,  not  many  mighty,  not  many  noble 
are  called."  Ah  I  did  those  that  do  now  so 
brag  that  nobody  dare  scarce  look  on  them 
but  believe  this,  it  would  make  them  hang 
down  their  heads  and  cry.  Oh  give  me  a  Laz- 
arus's  portion ! 

I  might  here  enlarge  very  much,  but  I  shall 
not ;  only  thus  much  I  shall  say  to  you  that 
have  much  of  this  world :  Have  a  care  that 
you  have  not  your  portion  in  this  world. 
Take  heed  that  it  be  not  said  to  you  hereafter, 
when  you  would  very  willingly  have  heaven. 
Remember  in  your  lifetime  you  had  your  good 
things,  in  your  lifetime  you  had  your  portion. 


And,  friend,  thou  thai  seekest  after  this: 
world  and  desirest  riches,  let  me  ask  this  ques 
tion  :  Wouldst  thou  be  content  that  God  should 
put  thee  off  with  a  portion  in  this  life? 
Wouldst  thou  be  glad  to  be  kept  out  of  heaven 
with  a  back  well  clothed  and  a  belly  well  filled 
with  the  dainties  of  this  world  ?  Wouldst  thou 
be  glad  to  have  all  thy  good  things  in  thy  life- 
time, to  have  thy  heaven  to  last  no  longer  than 
while  thou  dost  live  in  this  world?  'vVouldst 
thou  be  willing  to  be  de2:)rived  of  eternal  hap- 
piness and  felicity  ?  If  thou  say  no,  then 
have  a  care  of  the  world  and  thy  sins  ;  have  a 
care  of  desiring  to  be  a  rich  man,  "  lest  thy 
table  be  made  a  snare  unto  thee,"  lest  the 
wealth  of  this  world  do  bar  thee  out  of  glory. 
For,  as  the  apostle  saith,  "  They  tliat  will  be 
rich  do  fall  into  temptation  and  a  snare,  and 
into  many  foolish  and  hurtful  lusts,  which 
•drown  men  in  perdition  and  destruction." 
Thus  much  in  general,  but  now  particularly. 

These  two  men  here  spoken  of,  as  I  said,  dj 
hold  forth  to  us  the  state  of  the  godly  and  un- 
godly ;  the  beggar  holdeth  forth  the  godly,  and 
the  rich  man  the  ungodly.  "  There  was  a  cer- 
tain rich  man,"  &c. 

But  why  are  the  ungodly  held  forth  under 
the  notion  of  a  rich  man  ? 

1.  Because  Christ  would  not  have  them 
look  too  high,  as  I  said  before,  but  that  those 
who  have  riches  would  have  a  care  that  they 
be  not  all  their  portion. 

2.  Because  rich  men  are  most  liable  to  tlie 
devil's  temptations,  are  most  ready  to  be  puffed 
up  with  pride,  stoutness,  cares  of  this  world,  in 
which  things  they  spend  most  of  their  time — 
in  lusts,  drunkenness,  wantonness,  idleness,  to- 
gether with  other  works  of  the  flesh :  "  For 
which  things'  sake  the  wrath  of  God  cometh 
upon  the  children  of  disobedience." 

3.  Because  he  would  comfort  the  hearts  of 
his  own,  W'hich  are  most  commonly  of  the 
poorer  sort,  but  God  hath  chosen  the  poor, 
despised,  and  base  things  of  this  world. 
Should  God  have  set  the  rich  man  in  the 
blessed  state,  his  children  would  have  con- 
cluded, being  poor,  that  they  had  no  share  iir 
the  life  to  come. 

And  again,  had  not  God  given  such  a  dis 
covery  of  the  sad  condition  of  those  that  are 
for  the  most  part  rich  men,  we  should  have 
had  men  conclude  absolutely  that  the  rich  are 
the  blessed  men.  Nay,  albeit  the  Lord  him- 
self doth  so  evidently  declare  that  the  rich 
ones  of  the  world  are  for  theimost  part  in  the 
saddest  condition,  yet  they  through  unbelief, 


SIGHS  FROM  HELL. 


rG3 


or  else  prcsumptiou,  do  harden  themselve* 
aud  seek  lor  the  glory  of  thw  world,  jls  though 
the  Lord  Je^ius  Christ  did  not  meun  as  he  »uid, 
or  else  thut  he  will  say  more  than  will  niMur- 
edly  come  to  pasa ;  but  let  them  know  that 
the  Lord  hath  u  time  to  fultil  what  ho  had  a 
liuie  to  deehue.  fur  the  tJcfipturo  caT^ii'>t  !.■ 
broken. 

Uut  again,  i...  Lord  by  his  irord  w.wi  >■... 
meaiL^hortc  are  uuginlly  who  are  rieh  in  the 
world,  and  no  other;  lor  then  munt  all  thiMe 
that  are  po<ir  yet  grucelesa  and  vain  nun  be 
Nttved  and  ilelivered  from  eternal  vengeance; 
which  would  be  contrary  to  the  word  of  God, 
which  Miith  that,  together  with  the  kings  of 
the  earth,  and  the  great  men,  and  the  chief 
cuptuin.H,  and  the  mighty  men,  there  are  bond> 
men  or  hervant^  and  slaveii  that  cry  out  at  the 
appearance  of  the  Almighty  (.Joil  and  his  Son 
Je.sus  Christ  to  judgment. 

t?o  that,  though  Christ  doth  say,  "  there 
wiu  a  certain  rich  man,"  yet  you  must  under- 
stand he  meaneth  all  the  ungodly,  rich  or 
poor.  Nay,  if  you  will  not  understand  it  so 
uow,  you  shall  be  made  to  utnlerstand  it  to  be 
»o  meant  at  the  day  of  Christ's  second  coming, 
when  all  ihut  are  ungodly  shall  stand  at  the 
left  hand  o\  C'lirist,  with  pale  faces  aud  guilty 

iiHcience:),  with  the  vials  of  the  Almighty's 
Mrath  ready  to  be  {Kjured  out  upon  them. 
Thus  much,  in  brief,  touching  the  19th  verve. 
I   might  have  observed  other  t'  n  it, 

hut   now    I    forbear,    having   <>'.  t   to 

:    ak  of  at  this  time. 

\'er.  20.  Anil  thrre  iMj  a  ctrfain  btggor  nameti 

iM'itrun,  U-hiih    irn    i'fii'l    .1/    /w'«    ,'.(',•     t'lJ'   ,,t' 

fori',*. 

This  vrr- 
thiii^v^:  1.  1 
oontemptiblt:  |H.>opie: 


and  Hpirit  which  they  meet  withal  while  Uiey 

are  in  the  world,  and  .^  ,  ut 

they  meet  with  at  the  !  ly 

ones  who   live   upon  the   laiih.  18 

said,  '•  He  was  luid  at  hi*  gate  la  •.," 

mark,    he    wu.t    laid    at    hit   gate,  not  la    hta 
Ixjuse ;    that  waa    thought    t< 
but  ho  waa  laid  at  hijt  gate  I 


.     huIJ     forth    : 
of  Gixl  are  :i  ; 
There  wa^t 


b«ggar."     If  you  understand  the  wl.  . 

lo  hold  forth  outwaril  poverty  or  itcarcily  in 

outward  thint;s,  «u<h  '     -  ' 

for    ihoy    are,  fur   th. 

I- 

x-*    beg   earnestly   lor   hea 

also  the  spirit  of  tlic  child;   ..  

n>ay  bo  a«  truth  in  thiA  son^e,  though  out  to 
'■        :thcred  from  thia  Scripture. 

he  wa.1    laid    at  his  t'ato  full   of 


ot 


..i  r. 


not  ei»iiie  int 
of  doors  :  \f  [ 
be  at  th 
full  of  ....... 


r 


Vnd  he  \« 
-.  Obnerte, 
at  all  touched  with   the  :t: 

i,  for  all   t:. 

.illlicted,   : 
the  World  doth   not   pi   . 
to  aggravate  their    tr<>!, 
out  of  doore ;  aink  or  swim,  « '. 
world?    They  arc  rc»M>lved  to  d. ■.•'«.•   w..-m; 
they  will  give  them  no  entertainment :  if  the 


r  him. 
From 

not 
iita 

!i 
.tit 

ut 
'  m 

ite 

■i'» 
a  Je- 
plc 
ur 
'  m 
•ho 


have  enough  of  tliat,  but  oti 
ment,  no  comfort  from  the 
waa  laid  ut  hi«  gate  full  of  ■ 


l  i' 
be 

nil 
rcfrrah* 


whi«-ii  may  signity  the  m^: 


Vcr.  2L  And  detirina  to  be  fed  teUA  iht  emmtU 

X '   '  M 

doth  ahow 

'    r»I*0 

.rda 
4rt 
•n- 
\tid 
■ho 
.411 

■     ..ikVO 

w«  %um 

»'•) 

•h. 

■ua 
to 

iul 

-...  walk 
•An*' 


By  these  worda  our  Lord  Jrsua 
ua  tl»o  frame  of  n  «"•'•-'  ■•■'-  '  ■■ 
tho  heart  and  car: 


•>at,  anjr  thing.     I 

mil    I"    •  •••  with  any 

but  lo  V  :id  iioul  I 


with  to  be  content." 
to  atudy  to  \  •  •  '  - 
Kivo  up  hill 


li 


764 


BUNYAN'S  COMPLETE   WORKS. 


he  desired  to  be  fed  with  the  crumbs  which 
fell  from  the  rich  man's  tabic."  But  murk, 
he  had  them  not;  you  do  not  find  that  he  had 
60  much  as  a  crumb  or  a  scrap  allowed  unto 
him.  No,  then  the  dogs  will  be  beguiled; 
that  must  be  preserved  for  the  dogs.  From 
whence  observe  that  the  ungodly  world  do 
love  their  dogs  better  than  the  children  of 
God.  You  will  say,  That  is  strange.  It  is 
80  indeed,  yet  it  is  true,  as  will  be  clearly 
manifested.  Ar  for  instance:  how  many 
pounds  do  some  men  spend  on  their  dogs 
when  in  the  mean  while  the  poor  saints  of 
God  may  starve  for  hunger!  They  will  build 
houses  for  their  dogs,  when  the  saints  must  be 
glad  to  wander  and  lodge  in  dens  and  caves 
of  the  earth.  And  if  they  be  in  any  of  their 
houses  for  the  hire  thereof,  they  will  warn 
them  out  or  eject  them,  or  pull  down  the 
houses  over  their  heads,  rather  than  not  rid 
themselves  of  such  tenants.  Again,  some 
men  cannot  go  half  a  mile  from  home  but 
they  must  have  dogs  at  their  heels,  but  they 
can  very  willingly  go  half  a  score  miles 
without  the  society  of  a  Christian.  Nay,  if 
when  they  are  busy  with  their  dogs  they 
should  chance  to  meet  a  Christian,  they  would 
willingly  shift  him  if  they  could.  They  will 
go  ou  the  other  side  the  hedge  or  the  way, 
rather  than  they  will  have  any  society  with 
him.  And  if  at  any  time  a  child  of  God 
should  come  into  a  house  where  there  are  but 
two  or  three  ungodly  wretches,  they  do  com- 
monly wish  either  themselves  or  the  saint  out 
of  doors;  and  why  so?  Because  they  cannot 
down  with  the  society  of  a  Christian ;  though 
if  there  come  in  at  the  same  time  a  dog,  or  a 
drunken,  swearing  wretch,  (which  is  worse 
than  a  dog,)  they  will  make  him  welcome;  he 
shall  sit  down  with  them  and  partake  of  their 
dainties.  And  now  tell  me,  you  that  love  your 
sins  and  your  pleasures,  had  you  not  rather 
keep  company  with  a  drunkard,  a  swearer,  a 
strumpet,  a  thief,  nay,  a  dog,  than  with  an 
honest-hearted  Christian?  If  you  say  no, 
what  means  your  sour  carriage  to  the  people 
of  God?  Why  do  you  look  ou  them  as  if  you 
would  eat  them  up?  Yet  at  the  very  same 
time  if  you  can  but  meet  your  dog  or  a 
drunken  companion  you  can  fawn  upon  them, 
take  acquaintance  with  them,  to  the  tavern  or 
alehouse  with  them,  if  it  be  two  or  three  times 
in  a  week.  But  if  the  saints  of  God  meet  to- 
gether, pray  together,  and  labour  to  edify  one 
snother,  you  will  stay  till  doomsday  before 
you  will  look  into  the  house  where  they  are. 


Ah,  friends!  when  all  comes  to  all,  you  will 
be  found  to  love  drunkards,  strumpets,  dogs, 
any  thing,  nay,  to  serve  the  devil,  rather  than 
to  have  loving  and  friendly  society  with  the 
saints  of  God. 

"Moreover,  the  dogs  came  and  licked  his 
sores."  *Here  again  you  may  see  not  only  the 
afflicted  state  of  saints  of  God  in  this  world, 
but  also  that  even  dogs  themselves,  according 
to  their  kind,  are  more  favourable  to  thoainta 
than  the  sinful  world;  though  the  ungodly 
will  have  no  mercy  on  the  saints,  yet  it  is 
ordered  so  that  these  creatures,  dogs,  lions, 
&c.,  will.  Though  the  rich  man  would  not 
entertain  him  in  his  house,  yet  his  dogs  will 
come  and  do  him  the  best  good  they  can,  even 
to  lick  his  running  sores.  It  was  thus  with 
Daniel;  when  the  world  was  mad  against  him, 
and  would  have  thrown  him  to  the  lions  to  be 
devoured,  the  lions  shut  their  mouths  at  him, 
(or  rather  the  Lord  did  shut  them  up,)  so  that 
there  was  not  that  hurt  befell  him  as  was  de- 
sired by  the  adversaries.  And  of  this  I  am 
persuaded,  that  would  the  creatures  do  as  some 
men  would  have  them,  the  saints  of  God  should 
not  walk  so  quietly  up  and  down  the  streets 
and  other  places  as  they  do.  And  as  I  said 
before,  so  I  say  again,  I  am  persuaded  that  at 
the  day  of  judgment  many  men's  conditions 
and  carriages  will  be  so  laid  open  that  it  will 
evidently  appear  they  have  been  very  merci- 
less and  mad  against  the  children  of  God;  in- 
somuch that  when  the  providence  of  God  did 
fall  out  so  as  to  cross  their  expectation  they 
have  been  veiy  much  offended  thereat,  as  is 
very  evidently  seen  in  them  who  set  them- 
selves to  study  how  to  bring  the  saints  into 
bondage  and  to  thrust  them  into  corners,  as  in 
these  late  years.  And  because  God  hath  in 
his  goodness  ordered  things  otherwise,  they 
have  gnashed  their  teeth  thereat.  Hence  then 
let  the  saints  learn  not  to  commit  themselves 
to  their  enemies.  Beware  of  men.  They  are 
very  merciless  men,  and  will  not  so  much 
favour  you  (if  they  can  help  it)  as  you  may 
suppose  they  may.  Nay,  unless  the  over- 
ruling hand  of  God  in  goodness  do  order 
things  contrary  to  their  natural  inclination, 
they  will  not  favour  you  so  much  as  a  dog. 

Ver.  22.  And  it  came  to  pass  that  the  beggar 
died,  andioas  carried  by  the  angels  into  Abra- 
ham's bosom :  the  rich  man  also  died,  and  teas 
buried. 
The  former  verses  do  briefly  hold  forth  the 

carriage  of  the  ungodly  in  this  life  towards  tlie 


SIGHS  FROM   JIhLL 


'OS 


BainK     Now  this  verse  doth  hold  forth  the  de-  '  once  alive  in  the  world  in  the  lime  or  dayn  in 


whii-h  Noiih  lived,  U 
tiiiirt  to  theealU  oft; 


parture  both  of  the  K"*^lly  luid  unj!;(xlly  out  of 
this  life 

Whore  he  said,  "And  it  came  to  |>;lm  that  '<  — for  »o  I  undi-nttaiid  it 
the  beggar  died,  and  was  carrieil  into  Ahra-  \  whieh  wju  foretold  by  that  i 
iiuni's  bosom;  and  the  rich  man  died  alMo." 
Thi?'  begjjar  died — that  repn-sents  the  R<»<lly ; 
and  the  rieh  man  died — that  repreMenta  the 
ling  nlly.  From  whence  observe,  neither  ginlly 
nor  uugixlly  must  live  always  without  a  change 
either  by  ileath  <»r  judgment.     The  go<M|  man 


in  their 

in  Noah 

■l>al 

.      vrd 

of  life  and  overcome  by  the  iIixhI,  anil  are  now 

in  prison.     Mark,  he  preached  to  iheapiriu  iu 

priiion.     Ho  doth  not  My  who  were  in  pri«on 


under  chains  of  darl 
there  in  that  priiion 

(r.      •       


rve<l   or   kept 
iiiw  ihrv  arv 


died  and  the  bad    man   dii-il.     The  Scripture  !  I» 


tloth  aUo  back  this  truth,  that  go<Ml  and  bad 
must  die,  marvellous  well,  where  it  is  sjiid, 
"And  it  is  appointi-d  unto  all  men  once  to  die, 
and  after  thai  the  judgment." 

Mark,  he  doth  not  my  it  is  so  that  men  by 
chance   may  die,   which   might   beget   in    the 
hearts  of  the  ungodly  t»specially  ««)me  hope  to 
escape  the  bitterness  of  it;  but  he  saith.  It  is 
a  thing  nuwt  certain,  it  is  appointe<l.     Mark, 
It   is  appointtnl   unto  all   men   once  to  die, 
.uid  after  that  the  judgment."     (Jotl  hath  de- 
creed it  that  since  n>en  have  fallen  from  that 
happy  sUite  that  0<kI  at  the  first  did  set  them 
in,   "they  shall   die."     Now   when   it  is  said 
the  be;:u",ir  die«l  and  the  rich  man  died,  |>art 
of  the  III.  ailing  is,  they  ceiLsed   to  be  nnv  in..ri 
in  this  world;  I  sjiy,  partly  the  m 
but  not  altogether.     Though  it  be  .u.  _....; 
the    meaning  when    some    of   the    creature* 
die,  an«l  yet  It  is  but  in  part  the  nn-.i 
when    it    is   said    that    men,    women    or 
dren  ilie;  f" 
to  be  said,  i< 

world.      For  if  when  um  :nen  and 

women  die  there  were  an  1 1.  .  .1,  not  only 

in  this  world,  but  also  in  the  world  to  come, 
they  would  be  happier  than  they  will  bo  u  • 
for  when  uiiL'odlv  men  and  women  die  tli' 
that  to  coin  'U  that  wi 

ril)le  to  tli  y,  to  l>e  ■ 

angels  of  ilarknei«s  from  thi'ir  di-:itiii>e4|s  to  hell. 
Uiere  to  be  rc3ierve<I  to  the  jud^^ment  of  the 
great  day,  when  Ixith  IkmIv  and  soul  shall  mc«t 
and  be  unite<l  t".'    '  '         ' 

hie  to  uneliTgo   ' 

A  all  fUriiiiy.      iii.i:  ;■»  ; 

wi  i    follow  a    man     tV.  i!   i- 

again)  after  death,  as  it  i-  thai  tn  1 

Pet.  iii.  1«,  19,  where,  bcfor.    , „■  of  Chrint 

b«ing  raise<l  again  by  the  p«)wer  of  his  eternal 
8pirit,  he  saith,  "  Hy  which  Uhat   i«.  by  that 
Spirit)  he  went  and  preached  to  the  spirits  in 
prison."     But  what   is  the  nifaniiii;  >>(  ' 
Why,  thus  much,  that  thus«  souU  who  » 


day.)    Hut  i>l  tins  1  si.  md 

by.     Now  if  this  one  •:  ,  ...  ;  die 

and  depart  this  world,  and  •  into  joy 

or  else  into  prison  to  be  r«"w«  f^.m  to  tnr  ilay  of 
juclgment,  were  In-lieved,  we  nhould  nut  havr 
so  many  wantons  walk  up  III  ' 
its  there  do  ;  at  leiL^^t  it   * 
cheek    to   their   filthy  ,,.t 

would  not,  could  not,  v.  m- 

fully  as  they  do.     Ik-Uhauar.  n.  iing 

that  he  was  so  far  from  the  fear  ■■.  ' .-.  .•.-.  ho 
was,  yet  when  he  did  but  see  (  i<m|  was  olfi-nded 
and  threntenetl  hi:      '      ' 
him  hung  ilown  h 

r.    I)an.  v.  .'»,  ti.     Ii 
Nou  will  find  he  wii'" 
lying  his  lust^  in  drinking,  an  :h« 

wanton  with  his  ...m,  ..'',..,. ,     i  ^^ 

ho  did  perceive  t  tig, 

m 
.^ 
cd 


And  wtien   i'aul 

tem|M«rance,  <uid  j..  .^ 

him  tremble.     And  lei  me 


■IS 

as 
.  I 

to 

11 

k- 

1 

r  « •> 

ni 

fr»» 

.d« 

'n>- 

i>c- 

iiul 

iPO 
A* 

il« 

»n 
'  I 


(  nrisl :  as  Job  Miith, 
from   fc»r,   neither    i- 
thom."     Which  11 
part  from  us,  for  v 
of  thv  mar:"   IU- 


41 
IQ 


766 


BUNYAN'S  COMPLETE   WORKS. 


their  sins,  and  in  a  moment — that  is,  before 
they  are  aware— go  down  to  their  grave.  And 
thus  it  fared  also  with  the  man  spoken  of  in 
Luke  xii.  20.  The  man,  instead  of  thinking 
on  death,  he  thought  how  he  might  make  his 
barns  bigger;  but  in  the  midst  of  his  business 
in  the  world  he  lost  his  soul  before  he  was 
aware,  supposing  that  death  had  been  many- 
years  off;  but  God  said  unto  him,  Thou  fool ! 
thou  troublest  thyself  about  things  of  this  life ; 
thou  puttcst  off  the  thoughts  of  departing  this 
world,  when  this  night  thy  soul  shall  be  taken 
from  thee;  or.  This  night,  they — that  is,  the 
devils— will  fetch  away  thy  soul  from  thee. 
And  here  it  comes  to  pass,  men  not  being  ex- 
ercised with  the  thoughts  of  departing  this 
life,  that  they  are  so  unexpectedly  to  them- 
gelves  and  their  neighbours  taken  away  from 
the  pleasures  and  profits,  yea,  and  all  the  en- 
joyments they  busy  themselves  withal  while 
they  live  in  this  world.  And  hence  it  is  again 
that  you  have  some  in  your  towns  and  cities 
that  are  so  suddenly  taken  away — some  from 
haunting  the  alehouses,  others  from  haunting 
the  whorehouses,  others  from  playing  and 
gaming,  others  from  the  cares  and  covetous 
desires  after  this  world,  unlooked  for  as  by 
themselves  or  their  companions.  Hence  it  is 
also  that  men  do  so  wonder  at  such  tidings  as 
these — that  tliere  is  such  a  one  dead,  such  a 
one  departed ;  it  is  because  they  do  so  little 
consider  both  the  transitoriness  of  themselves 
and  their  neighbours;  for  had  they  but  their 
thoughts  well  exercised  about  the  shortness  of 
this  life,  and  the  danger  that  will  befall  such 
a.s  do  miss  of  the  Lord  Jesus  Christ,  it  would 
make  them  more  wary  and  sober,  and  spend 
more  time  in  the  service  of  God,  and  be  more 
delighted  and  diligent  in  inquiring  after  the 
Lord  Jesus  Christ,  "  who  is  the  deliverer  from 
the  wrath  to  come."  For,  as  I  said  before,  it 
is  evident  that  they  who  live  after  the  flesh,  in 
the  lusts  thereof,  do  not  really  and  seriously 
think  on  death  and  the  judgment  that  doth 
follow  after;  neither  do  they  indeed  endeavour 
BO  to  do;  for  did  they  it  would  make  them  say 
with  the  holy  Job,  "  All  the  days  of  my  ap- 
pointed time  will  I  wait  till  my  change  come." 
And,  as  I  said  before,  not  only  the  wicked, 
but  also  the  godly,  have  their  time  to  depart 
this  life.  And  the  beggar  died.  The  saints 
of  the  Lord,  they  must  be  deprived  of  this  life 
also;  they  must  yield  up  the  ghost  into  the 
hands  of  the  Lord  their  God  ;  they  must  also 
be  separated  from  their  wives,  children,  hus- 
bands friends,  gcods,  and  all  that  they  have 


in  the  world.  For  God  hath  decreed  it ;  it  i> 
appointed,  namely,  by  the  Lord,  "  for  men 
once  to  die,  and  we  must  appear  before  the 
judgmerrt-aeat  of  C'hrist."  But  it  may  be  ob- 
jected. If  the  godly  die  as  well  as  the  wicked, 
and  if  the  saints  must  appear  before  the  judg- 
ment-seat as  well  as  the  sinners,  then  what 
advantage  have  the  godly  more  than  the  un- 
godly? And  how  can  the  saints  be  in  a  better 
condition  than  the  wicked  ? 

Amwer.  Read  the  22d  verse  over  again,  and 
you  will  find  a  marvellous  difference  between 
them,  as  much  a.s  is  between  heaven  and  hell, 
everlasting  joy  and  everlasting  torments ;  for 
you  find  that  when  the  beggar  died,  who  repre- 
sents the  godly,  he  was  carried  by  the  angels 
into  Abraham's  bosom,  or  into  everlasting  joy. 
Ps.  i.  But  the  ungodly  are  not  so,  but  are 
hurried  by  the  devils  into  the  bottomleas  pit, 
drawn  away  in  their  wickedness,  (Prov.  iv. 32,) 
for  he  saith,  "  AjkJ  in  hell  he  lift  up  his  eyes." 
When  the  ungodly  do  die  their  misery  begin- 
neth,  for  then  appear  the  devils,  like  so  many 
lions,  waiting  ever}'  moment  till  the  soul  de- 
part from  the  body.  Sometimes  they  are  vis- 
ible to  the  dying  party,  but  sometimes  more 
invisible;  but  always  this  is  certain,  they 
never  miss  of  the  soul  if  it  do  die  out  of  the 
Lord  Jesus  Christ,  but  do  haul  it  away  to  the 
prison,  as  I  said  before,  there  to  be  tormented 
and  reserved  until  the  great  and  dreadful  day 
of  judgment,  at  which  day  they  must,  body 
and  soul,  receive  a  final  sentence  from  the 
righteous  Judge,  and  from  that  time  be  shut 
out  from  the  presence  of  God  into  everlasting 
woe  and  distress.  But  the  godly,  when  the 
time  of  their  departure  is  at  hand,  then  also 
are  the  angels  of  the  Lord  at  hand ;  yea,  they 
are  ready  waiting  upon  the  soul  to  conduct  it 
safe  into  Abraham's  bosom.  I  do  not  say  but 
the  devils  are  ofttimes  very  busy,  doubtles.^, 
and  attending  the  saints  in  their  sickness;  ay, 
and  no  question  but  they  should  willingly  de- 
prive the  soul  of  glory.  But  here  is  the  com 
fort — as  the  devils  come  from  hell  to  devour  the 
soul  (if  it  be  possible)  at  its  departure,  so  the 
angels  of  the  Lord  come  from  heaven  to  watch 
over  and  conduct  the  soul  (in  spite  of  the 
devils)  safe  into  Abraham's  bosom. 

David  had  the  comfort  of  this,  and  speaks  it 
forth  for  the  comfort  of  his  brethren,  saying, 
"The  angel  of  the  Lord  encampeth  round 
about  them  that  fear  him,  and  deliveretb 
them."  Mark,  the  angel  of  the  Lord  encamp- 
eth round  about  his  children  to  deliver  them. 
From  what?     From  their  enemies,  of  wliicb 


SfGHS  FROM   IIFLL 

the  devil  is  not  the  lca«.t.    This  is  an  excellent  |  Myins*  *l^n\U  thtw  much,  thm  t. 
comfort  at  any  time,  tu  Iiavc  the  holy  ' 

of  Cfod  to  utteml  u  poor  man  or  woman, 
pccially  it  irt  comfortahle  in  the  time  »«  du 
tri-sj*.  at  the  time  of  death,  when  the  devil-*  be- 
set the  soul  with  all  the  i>ower  that  hell  ean 
artord  them.  lUit  now  it  may  be  that  the 
glorious  angels  of  Govl  do  not  ap|>oar  at  the 
first  to  the  view  of  the  »oul ;  nay.  rather,  hell 
Htands  before  it,  and  thedeviU  nady  as  if  they 
would  earry  it  thither;  but  this  is  the  com- 
lort  -tiic  an^rels  du  always  a|)|K>ar  :i'  t!!>-  l-.ixt, 
ami  will  Mi't  fail  the  soul,  hut  will  t,« 

into  ANraliam's  IxijMim.    Ah,  tVieiii  r, 

here  is  an  unginily  niun  U|Min  his  deathbed, 
and  he  hath  none  to  spealc  for  him,  none  to 
speak  comfort  unto  him  ;  but  it  is  not  so  with 
the  children  of  G«m|,  for  they  have  the  Spirit 
to  comfort  them.  Here  are  the  un;;odly,  and 
they  have  no  Christ  to  pray  for  their  safi-  con- 
duct to  glory,  but  the  saints  have  an  interces- 
sor. Job  xvii.  U.  Here  is  the  world;  when 
they  die  they  have  none  of  the  angels  of  Ood 
t*)  attend  upon  them,  but  the  s;iint-s  have  their 
eompany.    In  a  word,  the  unconvi f  n. 

when  he  dies,  he  sinks  into  the  lM)t; 
but   the  saints,  when  they  die,  do  useend  with 
ami   by  the  angels  into  Abraham'-.  l>. .-om    .,r 
into  unspeakable  glor»'. 

Again,  it  is  said  that  the  r)«  u  m.iti  1^:1.11  nc 
diml   was  burieii,  or  put  into  the  earth,  but 
.ir  ditnl  he  was  carrietl  by  the 
\    r:iham's  b<Hom      The  one  in  a 
vle:wh«r  lir  was  ear- 

:  into  Abr.i  -om,  it  de- 

notes the  excellent  i*ondition  of  the  saints  of 
(fod,  as  I  said  l>ofon' ;  and  no^  only  »»«»,"  but 
alao  the  pre<-iou>»ne!*s  i»f  the  death  <»f  the  unints 


767 


hid  in  the  duxt,  and  hi>  I 

inou!-!'  •■   I   -   • 

nam* 
the  H.  .s 
sliail  ml. 


rot.     What  a  dishonour  • 
death  of  Ilalnani,  At-  • 
Judas,  Horud,  with 
ions ! 
Thus  the  wii-kf<r|  ha»»»  ih«»lr  n!im<-*  writtm 


your  to  tollowi 

Lonl  Jfsits  doili    .., 

gtidly  are  carrie<l  by  thi* 
bo»Him."     And  the  \v:   ' 
where  he  saith,   "'1 
burietl." 

Ver.  J 

Inrii- 

lAtsanu  %n  hit  botnfi 
The  fomjcr  vcn»e  •.; 
ure  of  the  uneotUv 


w  en«lc*l,  where  he  saith,  ' 

„,.  i.._ •'    That  is,  th- 

•  i  life  do  lift  u] 

tii.-ic  words    may  be  ubsccvcU    thr»c 


ni.i;.    -•      .      A    ;  .-   .;; 

the  death  of  lii^  '-.tiittn  i.n,  when   li< 

are   carriitl    l>y    the   angels    into     \ 

bosom. 

Thus  many   timea   the   I^ird   adorncth  the 
death  and  departure  of  his  saintA,  to  hohl  forth 
to  aft«T  gi'neration-<  how  rxcelhiit   •' 
hi.s  <  yen.     It  i-*  said  <<(  Kii-H-h   !».  . 
him  ;  of  .\brahain,  : 
acr :  of  M<»s«a»,  that  '       1 
I       '.!i,  that  he  was  taken  up  into  heaven  ;  that 


1.  I 

nientc:  ":       .         ; 

he  was  dead  and  buried  "  in  hell  he  HA  up  bit 
ejrcfc" 

2.  That  all  that  are  uncTMllr  and  do  live  and 


)  thrtr  Bina  that  ther 


^ainta  sleep  in  Jenus;  that  they  die  in  the      they  are  till  they  n>i;.. 


til. 

ljtn\ ;  that  they  rent  from  their  laboun ;  that 

their  w<>ri. 

the  altar; 

art-  iM   iiiciiJ  ,   t 

l»rd  J  ('US   to  i 


pitber  from  thntc  « orda :  "  In 


4ri<I  M^^reia 


Uf. 


tor 


768 


BUNYAN'S  COMPLETE   WORKS. 


mented  in  after  they  depart  this  life,  as  is 
clear— first,  because  the  Lord  Jesus  Christ, 
that  cannot  lie,  did  say  that  after  the  sinner 
was  dead  and  buried  "  in  hell  he  lift  up  his 
eyes." 

Now,  if  it  be  objected  that  by  hell  is  here 
jieant  the  grave,  that  I  plainly  deny— 

1.  Because  there  the  body  is  not  sensible  of 
torment  or  ease ;  but  in  that  hell  into  which 
the  spirits  of  the  damned  depart  they  are  sen- 
Bible  of  torment,  and  would  very  willingly  be 
free  from  it  to  enjoy  ease,  which  they  are  sen- 
sible of  the  want  of,  as  is  clearly  discovered  in 
this  parable :  "  Send  Lazarus,  that  he  may  dip 
the  tip  of  his  finger  in  water  to  cool  my 
tongue." 

2.  It  is  not  meant  the  grave,  but  some  other 
place ;  because  the  bodies,  so  long  as  they  lie 
there,  are  not  capable  of  lifting  up  their  eyes 
to  see  the  glorious  condition  of  the  children  of 
God,  as  the  souls  of  the  damned  do :  "  In  hell 
he  lift  up  his  eyes." 

3.  It  cannot  be  the  grave ;  for  then  it  must 
follow  that  the  soul  Avas  buried  there  with  the 
body,  which  cannot  stand  with  such  a  dead 
state  as  is  here  mentioned ;  for  he  saith,  "  The 
rich  man  died" — that  is,  his  soul  was  separated 
from  his  body — "and  in  hell  he  lift  up  his 
eyes." 

If  it  be  again  objected  that  there  is  no  hell 
but  in  this  life,  that  I  do  also  deny,  as  I  said 
before :  After  he  was  dead  and  buried  "  in  hell 
he  lift  up  his  eyes."  And  let  me  tell  thee,  O 
soul,  whoever  thou  art,  and  if  thou  close  not 
in  savingly  with  the  Lord  Jesus  Christ,  and 
lay  hold  on  what  he  hath  done  and  is  doing  in 
his  own  person  for  sinners,  thou  Avilt  find  such 
an  hell  after  this  life  is  ended  that  thou  wilt 
not  get  out  of  again  for  ever  and  ever.  And 
thou  that  art  wanton,  and  dost  but  make  a 
mock  at  the  servants  of  the  Lord  when  they 
tell  thee  of  the  torments  of  hell,  thou  wilt  find 
that  when  thou  departest  out  of  this  life  that 
hell,  even  the  hell  which  is  after  this  life,  will 
meet  thee  in  thy  journey  thither,  and  will, 
with  its  hellish  crew,  give  thee  such  a  sad 
salutation  that  thou  wilt  not  forget  it  to  all 
eternity — when  that  Scripture  comes  to  be  ful- 
filled on  thy  soul,  in  Isa.  xiv.  9 :  "  Hell  from 
beneath  is  moved  for  thee  to  meet  thee  at  thy 
coming ;  it  stirreth  up  the  dead  for  thee,  even 
all  the  chief  ones  of  the  earth  ;  it  hath  raised 
from  their  thrones  all  the  kings  of  the  nations. 
All  they  " — that  is,  that  are  in  hell — "shall  say, 
Art  thou  become  as  weak  as  we?  Art  thou 
become  like  unto  us?"     Oh,  sometimes  when 


I  have  had  but  thoughts  of  going  to  hell,  and 
considered  the  everlastingness  of  their  ruin 
that  fall  in  thither,  it  hath  stirred  me  up  rather 
to  seek  to  the  Lord  Jesus  Christ  to  deliver  me 
from  thence,  than  to  slight  it  and  make  a  mock 
at  it. 

"  And  in  hell  he  lift  up  his  eyes."  The 
second  thing  I  told  you  was  this :  that  all  the 
ungodly  that  live  and  die  in  their  sins  so  soon 
as  ever  they  depart  this  life  do  descend  into 
hell.  This  is  also  verified  by  the  words  in  i\xu 
parable,  where  Christ  saith,  "  He  died  and  was 
buried,  and  in  hell  he  lift  up  his  eyes."  "As 
■the  tree  falls,  so  it  shall  lie,  whether  it  be  to 
heaven  or  hell."  And  as  Christ  said  to  the 
thief  on  the  cross,  "This  day  shalt  thou  be 
with  me  in  paradise,"  even  so  the  devil,  in  like 
manner,  may  say  unto  the  soul,  To-morrow 
shalt  thou  be  with  me  in  hell.  See,  then,  what 
a  miserable  case  he  that  dies  in  an  unregenerate 
state  is  in !  He  departs  from  a  long  sickness 
to  a  longer  hell,  from  the  gripings  of  death  to 
the  everlasting  torments  of  hell.  "And  in 
hell  he  lift  up  his  eyes."  Ah,  friends !  if  you 
were  but  yourselves,  you  would  have  a  care  of 
your  souls ;  if  you  did  but  regard,  you  would 
see  how  mad  they  are  that  slight  the  salvation 
of  their  souls :  "  Oh  what  will  it  profit  thy  soul 
to  have  jjleasure  in  this  life  and  torment  in 
hell?"  Thou  hadst  better  part  with  all  thy 
sins,  and  pleasures,  and  comi)anions,  or  what- 
soever thou  delightest  in,  than  to  have  soul 
and  body  cast  into  hell.  "  Oh  then  do  not 
neglect  our  Lord  Jesus  Christ,  lest  thou  drop 
down  to  hell !"  Consider,  would  it  not  wound 
thee  to  thine  heart  to  come  upon  thy  deathbed, 
and  instead  of  having  the  comfort  of  a  well- 
spent  life,  ai)d  the  merits  of  the  Lord  Jesus 
Christ,  together  with  the  comfort  of  his  glori- 
ous Spirit,  to  have,  first,  the  sight  of  an  ill- 
spent  life,  thy  sins  flying  in  thy  face,  thy  con- 
science uttering  of  itself  with  thunderclaps 
against  thee,  the  thoughts  of  God  terrifying 
of  thee,  death,  with  his  merciless  paw,  seizing 
upon  thee,  the  devils  standing  ready  to  scramble 
for  thy  soul,  and  hell  enlarging  herself  and 
ready  to  swallow  thee  up,  and  an  eternity  of 
misery  and  torment  attending  upon  thee,  from 
which  there  will  be  no  release  ?  For,  mark, 
death  doth  not  come  alone  to  an  unconverted 
soul,  but  with  such  company  as,  wast  thou  but 
sensible  of,  it  would  make  thee  tremble.  I 
pray  consider  that  Scripture  in  Eev.  vi.  8: 
"  And  I  looked  and  beheld  a  pale  horse,  and 
his  name  that  sat  upon  him  was  Death,  and 
Hell  followed  with  him."     Mark,  death  doth 


SIGHS  FIIOM  HELL. 


r69 


not  come  alone  to  the  un-joJly,  nti,  but  hell 
goeth  with  iiiin.     O  mi.serable  coiuf<»rter?(  I     O 
mlsenible  society  !     Here  come  death  uu<l  lull 
unto  tliee.     Death  goeth  into  thy  boUy  and 
Bcpanitos  body  and  soul  aitunder;  hell  Mtandit 
without  (as  I  may  .nay)  to  embrace,  or  nith.  - 
to   crush,    thy   «oul    between    itJ*   everhLst 
grinders.     Then  thy  niirtli,  t' 
delights  will  be  endetl  when  t 
Iy>,  it  will  come.     lih-aseil  are  all  lh«Me  that, 
Llirough  Ji-sius  ChrUl'.-*  mercies*,  by  faith,  do 
eiicapu     tlteso    soul-murderiug    compttiiiooii ! 
"And  in  hell  he^lift  up  hi-H  eyes." 

The  third  thing,  you  know,  that  we  did  ob- 
•frve  from  these  words  wjw  thin  — ! ' 
»>  Hist  a-sleej)  and  secure  in  their  -. 
Siarcc  know  where  they  are  until  they  euuie 
into  hell.     And  that,  I  told  you,  I  gather  by 
thtwe   words,  "  In  hell  he  lift  up  his  cyc«." 
Mark,  it  was  in  hell  that  he  lift  up  his  eyes. 
Now  some  do  under!<t;tnd  by  these  words  that 
he  came  to  himself,  or  began  t«»  consider  ^^^' 
himself,  or   to  think    with    himself',    in    \\ 
an  estate  he  wius  and  what  he  wils  •! 
of;  which  is  still  a  confirmation  of  tl 
laid  down  by  luc.    There  it  is  that  th 
to  themselves — that  is,  there  they  are 
where  they   are   in«iec<l.     Thus  it    fiu 
84>n>e  men  that  they  scarce  '-, 
are  till  they  lift  up  their  «. 
with  tliKse  people  :us  with  tlu>se  li 
in  a  swi)4>n ;  y«>uJcnow  if  a  nmn  •: 
in  a  swoon  in  one  rt>om,  though  you  take  him 
md  carry  him  into  another,  yet  ho  \»  not 
ible  where  he  is  till  he  oometh  unto  him- 
»vlf  and  lifts  up  his  even. 

Truly,  thus,  as  if   !■<  tn  >m»  feflrtvl.  i(  »<t  with 
many  p'«>r  souU  ;  i 
'so  searetl  in  their 

ignorant  of  their  Htatc,  and  when  death  cue 
it  strikes  them  as  it  were  into  a  •*>    •• 
pecially  if  they  clie  xuddenlv.)  and  so  ' 
hurricnl  away,  aiiil 
till  in  hell  th.  V  h 

II ho  iicth  in  his  full  strength,  tuiijr  lU  niM<  ^^ 
qaic!. 

or  this  sort    are    they  ipoken  of  in    I 
Xjcxvii.,  wli' re  li.- -aith.  "  T'    -       -  ' 

in  till  ir  i1<m;!i.  !>iit  tli.  ir  -'r. 
are  • 
plu. 

•pond  their  days  in  we  •. 
— mark,  in  a  moment,  l 
Ihcy  "go  down  into  the  grave." 

l'  '      •   .«       :     •       «    known  ...   -   . .... 

an'!  imes  when  wr  go 


to  visit  them  that  ire  sick  in  tiie  (owim  and 
places  where  we  1I\.-.  ..li  h.,w  ,,.,..'...  i.  ,» 
searetl  in  their 

neither  svnsibU  w.  „,a.<u  o > 

nor  of  a  Saviour:  tyvixk.  lu  them  •  : 


thi-ir  outward  nflaini,  a^ 
certainly  livo  here,  even 
name,  for  over.     Again,  • 


souls  as  II  (hey  ha>i 
cnce  of  any  man  or 
ing,  "  I  shall  have  i- 
now  the  I^ord  knoM'.  c 
the  new  birth,  of  the  na' 

.of  the  w  i  • 

no  new  hi. 
•spirit   of  Christ  in  any  oi    t 
world.     Nay,  thus  many  of  t! 
hour  or  lem  U-fore  their  departure.     A: 
••'^!  though  they  may  go  away  '    - 

.  as  the  world  says,  yet  if  y<>t. 


Korah,  Ac.,  when  they  vent  down  quiek  Into 
the  ground. 
Now.  by  this  one  iking  doth  tlie  deTil  take 


th**  name  place  and  lift  u; 


IB  ML 


770 


BUNTAN'S  COMPLETE  WORKS. 


O  my  friends!  did  you  but  know  wliat  a 
miserable  condition  they  are  in  that  go  out  of 
this  world  without  an  interest  in  the  Son  of 
God,  it  would  make  you  smite  upon  your  thigh 
and  in  the  bitterness  of  your  souls  cry  out, 
"  Men  and  brethren,  what  shall  we  do  to  be 
saved?"  And  not  only  so,  but  thou  wouldst 
not  be  comforted  until  thou  didst  find  a  rest 
for  thy  soul  in  the  Lord  Jesus  Christ. 

Ver.  23.  And  in  hell  he  lift  tip  his  eyes,  being  in 
torment,  and  seeth  Abraham  afar  off,  and  Laza- 
rus in  his  bosom. 

Something  in  brief  I  have  observed  from 
the  first  part  of  this  verse — namely,  from  these 
words:  "And  in  hell  he  lift  up  his  eyes." 
And  indeed  I  have  observed  but  some  things, 
for  they  are  very  full  of  matter  and  many 
things  might  be  taken  notice  of  in  them. 
There  is  one  thing  more  that  I  might  touch 
upon  as  couched  in  this  saying,  and  that  is 
this:  Methinks  the  Lord  Jesus  Christ  doth 
hereby  signify  that  men  are  naturally  unwilling 
to  see  or  to  take  notice  of  their  sad  state — I  say 
by  nature — but,  though  now  they  are  willingly 
ignorant,  yet  in  hell  they  shall  lift  up  their 
eyes.  That  is,  in  hell  they  shall  see  and  un- 
derstand their  miserable  condition  ;  and  there- 
fore to  these  words,  "In  hell  he  lift  up  his 
eyes,"  he  adds,  "  being  in  torment,"  as  if  he 
had  said.  Though  once  they  shut  their  eyes, 
though  once  they  were  willingly  ignorant,  yet 
when  they  depart  into  hell  they  shall  be  so 
miserably  handled  and  tormented  that  they 
shall  be  forced  to  lift  up  their  eyes.  While 
men  live  in  this  world  and  are  in  a  natural 
state  they  will  have  a  good  conceit  of  them- 
selves and  of  their  condition ;  they  will  con- 
clude that  they  are  Christians,  that  Abraham 
is  their  father,  and  their  state  to  be  as  good  as 
the  best ;  they  will  conclude  they  have  faith, 
the  Spirit,  good  hope,  an  interest  in  the  Lord 
Jesus  Christ ;  but  when  they  drop  into  hell 
and  lift  up  their  eyes  there,  and  behold,  first, 
their  souls  to  be  in  extreme  torments,  their 
dwelling  to  be  the  bottomless  pit,  their  com- 
pany thousands  of  damned  souls,  also  the  in- 
numerable company  of  devils,  and  the  hot 
scalding  vengeance  of  God  not  only  to  drop, 
but  to  fall  very  violently  upon  them,  then  they 
will  be  awakened  who  all  their  lifetime  were 
in  a  sleep — I  say,  when  this  comes  to  pass — for 
lo,  it  will — then  in  hell  they  shall  lift  up  their 
eyes,  in  the  midst  of  torment  they  shall  lift  up 
tbeir  eyes. 
Again,  you   may   observe    in   these   words, 


"  And  in  hell  he  lift  up  his  eyes,  being  in  tor- 
ment," that  ungodly  men  will  smart  for  their 
sins  in  the  torments  of  hell.  Now,  here  I  am 
put  to  a  stand  when  I  consider  the  torments 
of  hell  into  which  the  damned  do  fall.  O  un- 
speakable torments !  O  endless  torments  I 
Now,  that  thy  soul  might  be  made  to  flee 
from  those  intolerable  torments  into  which 
the  damned  do  go,  I  shall  show  you  briefly 
what  are  the  torments  of  hell.  First,  by  the 
names  of  it ;  secondly,  by  the  sad  state  thou 
wilt  be  in  if  thou  comest  there.  First,  the 
names.  It  is  called  a  never-dying  worm, 
(Mark  ix. ;)  it  is  called  an  oven,  fire-hot,  (Mai. 
iv.  1;)  it  is  called  a  furnace,  a  fiery  furnace, 
(Matt.  xiii. ;)  it  is  called  the  bottomless .  pit, 
the  unquenchable  fire,  fire  and  brimstone, 
hell-fire,  the  lake  of  fire,  devouring  fire,  ever- 
lasting fire,  eternal  fire,  a  sti'eam  of  fire. 
Eev.  xxi. 

1,  One  part  of  thy  torments  will  be  this : 
thou  shalt  have  a  full  sight  of  all  thy  ill- 
spent  life,  from  first  to  last ;  though  here  thou 
canst  sin  to-day  and  forget  it  by  to-morrow, 
yet  there  thou  shalt  be  made  to  remember 
how  thou  didst  sin  against  God  at  such  a 
time  and  in  such  a  place,  for  such  a  thing 
and  with  such  a  one,  which  will  be  a  hell 
unto  thee.  Ps.  1.  21 :  "  God  will  set  them  in 
order  before  thine  eyes." 

2.  Thou  shalt  have  the  guilt  of  them  all  lie 
heavy  on  thy  soul — not  only  the  guilt  of  one 
or  two,  but  the  guilt  of  them  all  together — 
and  there  they  shall  lie  in  thy  soul,  as  if  thy 
belly  were  full  of  pitch  and  set  on  a  light  fire. 
Here  men  can  sometimes  think  on  their  sins 
with  delight,  but  there  with  unspeakable  tor- 
ment, for  that  I  understand  to  be  the  fire  that 
Christ  speaketh  of,  which  shall  never  be 
quenched.  While  men  live  here,  oh  how 
doth  the  guilt  of  one  sin  sometimes  crush  the 
soul!  It  makes  a  man  in  such  plight  that  he 
is  weary  of  his  life,  so  that  he  can  neither  rest 
at  home  nor  abroad,  neither  up  nor  in  bed. 
Nay,  I  do  know  that  they  have  been  so  tor- 
mented  with  the  guilt  of  one  sinful  thought 
that  they  have  been  even  at  their  wits'  ends* 
and  have  hanged  themselves.  But  now  when 
thou  comest  into  hell,  and  hast  not  only  one, 
or  two,  or  an  hundred  sins,  with  the  guilt  of 
them  all,  on  thy  soul  and  body,  but  all  the 
sins  that  ever  thou  didst  commit  since  thou 
camest  into  the  world  altogether  clapped  on 
thy  conscience  at  one  time,  as  one  should 
clap  a  red-hot  iron  to  thy  breast,  and  there  to 
continue  to  all  eternity,  this  is  miserable. 


SIGHS  FROM  HELL. 


1 


S.  Apain.tlien  thou  shnlt  have  brought  into 
thy  renieiiihnince  the  slighting  of  the  OiM|»el 
of  Christ ;  ht-re  thou  shall  consider  how  will- 
ing Chrirst  was  to  come  into  th"o  worKi  ' 
sinners,  and  fur  what  a  trifle  thou  di<! 
him.  This  is  plainly  hold  forth  in  Isa.  xxviii., 
where,  s|iniking  of  the  Lortl  Jcsus  Christ,  the 
foundation  of  salvation,  (ver.  16,)  be  naith  of 
them  that  rt»jt;ct  the  On«|>el  that  whi-n  the 
overflowing  scourge  doth  pjuw  through  the 
earth,  (which  I  understand  t«»  Ik«  at  the  «  •  ' 
of  the  worlil.)  then,  saith  he,  "  It  shall  t.. 
you  morning  by  morning,  by  day  and  l»y 
ni;iht  shall  it  pass  over  you;"  that  is,  contin- 
ftally,  without  any  intermission.  "  .\nd  it 
shall  Ik?  a  vexation  only  tA  hear  the  rc|Kirt," 
A  vexation — that  is,  a  torment,  or  a  ^rreat  part 
of  hell — only  to  understand  the  report,  to  un- 
derstanil  the  good  tidings  that  came  into  the 
world  by  Christ's  «lo:ith  for  po<ir  sinners.  And 
you  will  tind  this  verily  to  he  the  miiul  of  the 
Spirit,  if  you  compare  it  with  Isa.  liii.  1, 
where  he  speaks  of  men's  turning  their  hacks 
upon  the  tenders  of  CukI's  grace  in  the  (tos- 
pel;  he  saith,  "Who  hath  believed  our  re- 
port," or  the  Gospel  declared  by  u«?  Now 
this  will  be  a  mighty  torment  to  • 
when  they  shall  understand  the 
God  was  so  great  that  he  even  sent  his  Son 
out  of  his  btwom  to  die  for  sinners,  and  yet 
that  they  should  be  so  foolixh  as  to  put  him 
otf  from  one  tinie  to  another;  that  they 
should  be  so  fixdish  as  to  lose  heaven  :»nd 
Christ  and  eternal  life  in  glory  for  tli< 
of  a  company  of  drunkanis;  that  the\ 
loAc  their  souls  for  a  little  aport,  for  this 
world,  for  a  strumiM>t,  for  that  which  is  lighter 
than  vanity  and  imthin;; — I  say,  this  will  be  a 
very  great  torment  unto  thee. 

4.  Another  part  of  thy  torment  will  bo  this- 
thi>u  shalt  see  thy  fricnd-t,  thy  acr|U:i 
thy  neighb«iurs — nay,  it  may  Ik*,  thy 
thy  mother,  thy  wife,  thy   husband,  thy  chil- 
dren, thy  brother,  thy  sister,  with  others 
the   kingtlom  of  heaven,  and   thyself  thr 
out.  Luke  xiii.  2^.     Tliere  - 
Ac.,   when    you    nhall    S4>e 
father,)  and    Isaac,  and   Jacob,    ' 
your  brethren)  the  pmphets,  in  •. 
of   heaven,   and   jrou  yoursolvca    thnwl   • 
Nay.   sjiith^  he,  "They  sball   come   from  • 
east   and   from  the  wesit " — that  Is.  tho«e  t 
th"  M  all   thy 

an  !  .  with  th;. 

thy  neighbours,  thy  wife  and  childnM  lo 

Viii  vloin  i)f  lienvi-n    nnd  flmo    fi>r  thv  *\\\*    i 


disobe<Iiene«,  shall  be  shut,  nay,  thrust  out. 
O  wonderful  tonnent ! 

S.  At;nin,  thou  shalt  have  none  but  a  conv 
of  damned  souls,  with  an  i- 
iny  of  drviU,  to  keep  c«»iii; 
thee.  While  thou  art  in  tnls  world  the  vrr> 
thought  of  the  deviU  appearing  to  lhe«  niak<-a 
tliy  fleah  to  tn*mble  and  thine  hair  ready  to 
stand  upright  on  thy  head.  I*  •  '  '  it  will 
thou  do  when  not  onlr  the  t>w  <  (>>• 


d 
and    marine  in    such    a 

t\\    l\     U  I't      ) I  .■II      »t     (l.tf 


st  he  tormonlMl 


I  roariiiu'. 

hideous  u 

wits'  end,  and  ' 
fi>r  anguish  and  t..- 
6.  Anain.  that  t! 

to  pll 

as  ^" 

ever  he  can  i>y  tiu*  i 

As  I  said  l)efore,  tl) 

by  drojw,  but  by  w! 

thunder  upon  thy  l><"i\  .mo 

thick   that   thou   shalt    Iw   t 

measure.      An! 

The- •.  iit.  9.^ 


glory  of  his  power,"  when  the  aaintii  abaU  br 

admiring  '■-  '•■  - '    '  'ry. 

Again.  as  I  Mid  U'fore, 

witii  .e 

!Uty  n 

'It     rouml ;    (hou    •  •, 

y   hour,  day  and    w ,.  \u 

never  die*,  but  always  gnaws,  and  their  Are  ia 
never  quenchwi. 

Again,  in  thia  condition  thoa  moat  bo  for 
ever,  an<l  •         '  T"      if 

a   man  <\  • 

1 

*'> 

inflict  upon  bim — I  say.  if  it  were  but  for  a 

.: ..     t  ...     .1 I    ...,.      ...I    .1 


art  amoti 
IS  mr  !»»•.' 
in  hell  • 


Hk*  mut*X  kVliA,  Law 


772 


BUy TAX'S  COMPLETE    WORKS. 


Friends,  I  have  only  given  a  very  short 
touch  of  the  torments  of  hell.  Oh  I  am  set,  I 
am  set,  and  am  not  able  to  utter  what  my  mind 
conceives  of  the  torments  of  hell.  Yet  this  let 
me  say  to  thee :  accept  of  God's  mercy  through 
our  Lord  Jesus  Christ,  lest  thou  feel  that  with 
thy  conscience  which  I  cannot  express  with 
my  tongue,  and  say,  I  am  sorely  tormented  in 
this  flame. 

1.  "And  seeth  Abraham  afar  off,  and  Laz- 
arus in  his  bosom."  When  the  damned  are  in 
this  pitiful  state,  surrounded  with  fears,  with 
terrors,  with  torment  and  vengeance,  one  thing 
they  shall  have,  which  is  this:  they  shall  see 
the  happy  and  blessed  state  of  God's  children. 
He  seeth  Abraham  afar  off,  and  Lazarus  in  his 
bosom,  which,  as  I  said  before,  is  the  happy 
state  of  the  saints  when  this  life  is  ended. 
Tkis  now  shall  be  so  far  from  being  an  ease 
unto  them  that  it  shall  most  wonderfully  ag- 
gravate or  heighten  their  torment,  as  I  said 
before.  There  shall  be  weeping  or  cause  of 
lumentation  when  they  shall  see  Abraham  and 
Isaac  and  Jacob  in  the  kingdom  of  heaven, 
and  themselves  thrust  out. 

Observe,  those  that  die  in  their  sins  are  far 
from  going  to  heaven.  He  seeth  Abraham 
afar  off,  and  Lazarus  in  his  bosom.  And  in- 
deed it  is  just  with  God  to  deal  with  them  that 
die  in  their  sins  according  to  what  they  have 
d(jne,  and  to  make  them  who  are  far  from 
righteousness  now  to  stand  far  from  heaven  to 
all  eternity.  Hearken  to  this,  ye  stout-hearted, 
that  are  far  from  righteousness  and  that  are 
resolved  to  go  on  in  your  sins :  when  you  die 
you  will  be  far  from  heaven ;  you  will  see 
Lazarus,  but  it  will  be  afar  off. 

Again:  "He  seeth  Abraham  afar  off,  and 
Lazarus  in  his  bosom." 

These  are  some  of  the  things  the  damned  do 
behold  so  soon  as  they  come  into  torment. 
Mark,  "  And  he  seeth  Lazarus  in  Abraham's 
bosom."  Lazarus!  who  was  he?  Why,  even 
he  that  was  so  slighted,  so  disregarded,  so  un- 
'dervalued  by  this  ungodly  one  while  he  was  in 
the  world.  He  seeth  Lazarus  in  his  bosom. 
.  From  whence  observe,  that  those  who  live 
and  die  the  enemies  of  the  saints  of  God,  let 
them  be  never  so  great  and  stout,  let  them 
bear  never  so  much  sway  while  they  are  in  the 
world,  let  them  brag  and  boast  never  so  much 
while  they  are  here,  they  shall,  in  spite  of  their 
teeth,  see  the  saints,  yea,  the  poor  saints,  even 
the  Lazaruses,  or  the  ragged  ones  that  belong 
to  Jesus,  to  be  in  a  better  condition  than  them- 
selves.    Oh,  who  do  you  think  was  in  the  best 


condition?  Who  do  you  think  saw  them- 
selves in  the  best  condition — he  that  was  in 
hell  or  he  that  was  in  heaven  ?  he  that  was  in 
darkness  or  he  that  was  in  light  ?  he  that  was 
in  everlasting  joy  or  he  that  was  in  everlasting 
torments  ?  The  one  with  God,  Christ,  saints, 
angels ;  the  other  in  tormenting  flames,  under 
the  curse  of  God's  eternal  hatred,  with  tlie 
devils  and  their  angels,  together  with  an  innu- 
merable company  of  howling,  roaring,  cursing, 
ever-burning  reprobates  ?  Certainly  this  ob- 
servation will  be  easily  proved  to  be  true  here 
in  this  world  by  him  that  looks  upon  it  with 
an  understanding  heart,  and  will  clear  itself  to 
be  true  in  the  world  to  come  by  such  as  shall 
go  either  to  heaven' or  to  hell. 

2.  The  second  observation  from  these  words, 
"  And  seeth  Abraham  afar  off,  and  Lazarus  in 
his  bosom,"  is  this :  they  that  are  the  persecu- 
tors of  the  saints  of  the  Lord  now  in  this 
world  shall  see  the  Lord's  persecuted  ones  to 
be  they  that  are  so  highly  esteemed  by  the 
Lord  as  to  sit  or  be  in  Abraham's  bosom,  (in 
everlasting  glory,)  though  tlie  enemies  to  the 
children  of  God  did  so  lightly  esteem  them 
that  they  scorned  to  let  them  gather  up  the 
dogs'  meat  that  fell  under  their  table.  This  is 
also  verified  and  held  forth  plainly  by  this 
parable.  And  therefore  be  not  grieved,  O 
you  that  are  tempted,  persecuted,  afflicted, 
sighing,  praying  saints  of  the  Lord :  though 
your  adversaries  look  upon  you  now  with  a 
disdainful,  surly,  rugged,  proud,  and  haughty 
countenance,  yet  the  time  shall  come  when 
they  shall  spy  you  in  Abraham's  bosom. 

I  might  enlarge  upon  these  things,  but  shall 
leave  them  to  the  Spirit  of  the  Lord,  which 
can  better  by  ten  thousand  degrees  enlarge 
them  on  thy  heart  and  conscience  than  I  can 
upon  a  piece  of  paper.  Therefore,  leaving 
thee  to  the  blessing  of  the  Lord,  I  shall  come 
to  the  next  verse,  and  shall  be  brief  in  speak- 
ing to  that  also,  and  so  i)ass  to  the  rest. 

Ver.  24.  And  he  cried,  and  said,  Father  Abra- 
ham, have  inercy  upon  me,  and  send  Lazarus, 
that  he  may  dip  the  tip  of  his  finger  in  water, 
and  cool  my  tongue ;  for  I  am  tormented  in 
this  flame. 

You  know  I  told  you  that  verse  22d  is  a 
discovery  of  the  departure  of  the  godly  and 
the  ungodly  out  of  this  life,  where  it  saith, 
"The  beggar  died,  and  the  rich  man  also 
died."  The  23d  verse  is  a  discovery  of  the 
proper  places  both  of  the  godly  and  ungodly 
after  death,  one  being  in  Abraham's  bosom  or 


SIGHS  FROM  HELL. 


773 


in  glory,  the  other  in  hell.  Now,  verne  l.'4th  i» 
a  discovery  of  part  of  the  too-late  rritt-iitaiice 
of  the  migoJly  when  they  are  droppetl  down 
into  hell:  "And  he  cried,  and  uaid,  Fiilhor 
Abraham,  have  mercy  on  me." 

From  the  words,  "  And  he  cried,"  we  may 
observe,  first,  what  a  cl»anpe  the  unpnlly  will 
have  when  they  come  into  hell.  He  cried! 
It  i«  like  ho  wan  lau^hinj;,  jesting,  jeering, 
drinkinj?,  mocking,  swearing,  cuning,  prating, 
persecuting  o(  the  gmlly  in  hin  prosperity, 
among  hi*  filthy  conipanionH.  Hut  now  tho 
ca.se  i.s  otherwise;  now  ho  is  in  another 
frame,  now  hiii  proud,  stout,  currish  <-arri»ge 
is  con)e  down.  And  iiecrird!  Tlu-  !au;;htvr 
of  the  utii;i>dly  will  not  last  always,  but  will  bo 
sure  to  end  in  a  cry  :  "The  triumphing  of  tho 
wicked  is  short,"  Consider,  you  must  have  a 
change  either  here  or  in  hell.  If  you  be  not 
new  creatures,  regenerate  ihthous,  new-born 
babes  in  this  world  before  you  go  hence, 
your  note  will  Ih"  changed,  your  conditions 
will  bo  changed;  for  if  you  come  into  hrll 
you  must  cry.  Oh,  did  but  the  singing 
drunkards,  when  they  are  making  merry  on 
the  alehouse  bench,  think  on  this,  it  would 
make  them  change  their  note  anil  cry.  What 
shall  I  do?  Whither  shall  I  go  when  Idle? 
But,  UK  I  said  before,  the  ilevil,  as  h< 
to  get  |MM»r  S4>iils  to  fiilluw  their  sii. 
labours  also  to  keep  the  thought«  of  eternal 
damnation  out  of  their  minds.  And  in. I.  ..I 
the«o  two  things  are  no  nearly  linke<l 
that  the  devil  cannot  well  get  the  soin  t<>  ^  > 
on  in  sin  with  delight  unU>s«  he  can  keep  the 
thoughts  of  that  terrible  after-clap  out  of  their 
minds. 

Ihit  let  them  know  that  it  shall  not  always 
be  thus  with  them;  for  if  when  they  depart 
they  drop  down  into  eternal  deotniction.  they 
■hall  have  such  a  sense  of  tlicir  »ii»  and  the 
punishment  duo   to    tho  itanio   that   it  nhall 
make  thtin  cry.     And 
alteration  will  there   1' 
when  they  go  out  of  t! 
fortnight  or  a  month  L.  .  . 
they  wero  light,  utout,  surly,  dri 
•elvefl  drunk.    '     '  •         ' "    " 
at  gtMKlnes.s 
tho   worM,    - 
Hci.usly,  ke« ; 

but  now  they  arc  drnp|icU  down 
cry.     A   little  while  ago  they  w 
their  face!!,  fct*ding  their  liixtA.  i' 
mh  ..... 

lit-  ^y 


the  time ;  but  now  they   are  in  bell  they  do 
cry.     It   may  be   last  year   they  heard  Mime 
good  nonnoiu,  were  inviird  to  recoive  heaven, 
were  told  their   simi   should   be   j       ' 
they  cloMil    in  with    Ji-mus  :   but   ■ 
pr..:' 
ten  . 

!•  M 

tl>"-         .  ,    i ^rt 

it  were  in  bunting  and  whoring,  in  dancing 
and  playing,  and  .■'-'•     >  ,  .^ 

days,  nay,  weeks,  i'  it 

when    tlii-y    •!.  ,4 

In-gin  to  lifi  n  j.  , 

their   niinerablu  «ud   irfvcuvcrabio  ooadiliuo. 
they  will  cry. 

Oh  what  a  condition  wilt  thou    fall   into 
when  thou  dimt  ilepart  tliis  world!     If  thntt 
depart  uncfHiverteil  and  not  Uirn  acain.  thou 
hadst    better   have    U-*  n 
hour  thou  want  born  ;   1 
bivn    plucked  one 
hadst  better  have   ' 
i»er|>ent,  nay,  any  other  creature  in  the  vinible 

world,  than  Iodic  unconverted;  and  tb--  •> 

wilt  find  to  be  inio  when  in  hell  ibou  . 
thine  evi-^  and  dost  cry. 

HtTf  tliin,   iMlMn-   wi'   I'll  anv    fnftT. 


that  when  any  ol  the  n 
hell  they  will  crj*.    t'r)  '.   ... 
1.  Tbcy  will  cry  to  tbink 
be  cut  off  from  th-    '      ' 
more  to  have  any  1 

of  < 

an<i  re  not  pr. 

y i  cr)-  '••  f 

ibey  would  never  - 

MV.    '  •    •' 


depart  into 

h..uld 
V  :!if:,  never 

vl 
III, 

.»    (]iitii.>li 


'.hey  khould 
plcaaurr*  when 


that  for  • 

'..      !<• 

■'    it    their    rrTnig  win    wm  itu 

ihrnt  no  . 

7.  To 

III 

•hrv   niu- 

'«. 

-ig  ao  inoumermblo  r«in|NUi;  vi  UaiuimiI 

8.  They   will  cry   to    think    thai    I- 

whom  onre  t*- '•->-    1    "  ■-•   >-    ■ 

that  mu*t  Ait 


774 


BUNTAN'S  COMPLETE   WORKS. 


iogether  with  Christ,  to  pass  sentence  of  con- 
demnation on  their  souls  for  ever. 

.9.  Cry  to  think  that  when  the  judgment  is 
over  and  others  are  taken  into  the  everkxsting 
kingdom  of  glory,  then  they  must  depart  back 
again  into  that  dungeon  of  darkness  from 
whence  they  came  out,  (to  appear  before  the 
terrible  tribunal,)  where  they  shall  be  tor- 
mented so  long  as  eternity  lasts,  without  the 
.east  intermission  br  ease. 

How  sayest  thou,  O  thou  wanton,  proud, 
swearing,  lying,  ungodly  wretch!  whether  this 
be  to  be  slighted  and  made  a  mock  at?  And 
again,  tell  lue  now  if  it  be  not  better  to  leave 
sin  and  to  close  in  with  Christ  Jesus,  notwith- 
standing that  reproach  thou  shalt  meet  with 
for  so  doing,  than  to  live  a  little  while  in  this 
world,  in  pleasures  and  feeding  thy  lusts,  in 
neglecting  the  welfare  of  thy  soul,  and  re- 
fusing to  be  justified  by  Jesus,  and  in  a  mo- 
ment to  drop  down  to  hell  and  to  cry  ?  Oh 
consider,  I  say,  consider  betimes,  and  put  not 
off  the  tenders  of  the  grace  of  our  Lord  Jesus 
Christ,  lest  you  lift  up  your  eyes  in  hell  and 
cry  for  anguish  of  spirit. 

"  And  he  cried,  and  said.  Father  Abraham, 
have  mercy  upon  me,  and  send  Lazarus,"  &c. 

These  words  do  not  only  hold  forth  the 
lamentable  condition  of  the  damned  and  their 
lamentable  howling  and  crying  out  under  their 
anguish  of  spirit,  but  also  they  do  signify  to  us 
(as  I  said  before)  their  too  late  repentance; 
and  also  that  they  would  very  willingly,  if 
they  might,  be  set  at  liberty  from  that  ever- 
lasting misery  that  by  their  sins  they  have 
plunged  themselves  into.  I  say,  these  words 
do  hold  a  desire  that  the  damned  have  to  be 
delivered  from  those  torments  that  they  now 
are  in:  "0  Father  Abraham,  (saith  he,)  have 
mercy  upon  me,  and  send  Lazarus,  that  he 
may  dip  the  tip  of  his  finger  in  water  and  cool 
my  tongue,  for  I  am  tormented  in  this  flame." 
These  words,  "Father  Abraham,"  may  have 
Bome  difiiculty  in  them.  It  is  possible  that 
some  may  think  them  to  be  meant  of  Abraham, 
and  those,  or  him  that  crieth  out  here,  to  be 
the  Jews.  Or  it  may  be  some  may  understand 
it  to  be  God  or  Jesus  Christ  his  Son,  which  I 
rather  suppose  it  may  be,  that  is  here  cried 
unto,  because  you  find  the  same  cry  to  him  as 
it  was  uttered  by  the  ungodly  in  other  places 
of  Scripture:  "Then  shall  they  say.  Lord, 
Lord,  we  have  eat  and  drank  in  thy  presence 
and  thou  hast  taught  in  our  streets."  Nay, 
more,  "In  tliy  name  havs  we  cast  out  devils, 
and  in  thy  name  done  many  wonderful  works." 


This  was  just  at  their  rejection.  And  agaiu^ 
they  cry  again  to  him,  even  to  Jesus,  "Lord 
Lord,  open  to  us."  And  he  there  again  gives 
then)  a  repulse,  as  also  in  this  parable.  But 
however  or  whosoever  Abraham  is,  yet  these 
truths  may  be  observed  from  the  words : 

1.  That  the  damned,  when  in  an  irrecover- 
able state,  will  seek  for  or  desire  deliverance 
from  the  wrath  that  they  are  and  shall  be  in 
for  eternity:  "Surely  in  the  floods  of  great 
waters  they  shall  not  come  nigh  unto  him." 

2.  That  they  will  pray  (if  I  may  so  call  it) 
earnestly  for  deliverance  from  their  miserable 
estate.  These  two  things  are  clear  from  the 
words;  for,  mark,  he  not  only  said.  Father 
Abraham,  have  mercy  on  me,  but  he  cried  and 
said.  Father  Abraham,  have  mercy  on  me. 
From  whence  take  a  third  observation,  and  that 
is — there  is  a  time  coming  wherein,  though 
men  shall  both  cry  and  pray,  yet  they  are  like 
to  have  no  mercy  at  the  hand  of  God ;  for  so 
was  this  man  served,  as  I  shall  further  show 
by  and  by,  when  I  come  to  it. 

Some  people  are  so  deluded  by  the  devil  as 
to  think  that  God  is  so  merciful  as  to  own  and 
regard  anything  for  prayer;  they  think  any- 
thing will  go  for  current  and  good  satisfaction 
while  they  are  here  in  this  world,  through 
ignorance  of  the  true  nature  of  the  mercy  of 
God  and  the  knowledge  in  what  way  God  is 
satisfied  for  sinners.  Now,  I  say,  through 
ignorance  they  think  that  if  they  do  but  mut- 
ter over  some  form  of  j^rayers,  though  they 
know  not  what  they  say  nor  what  they  request, 
yet  God  is  satisfied,  yea,  very  well  satisfied, 
with  their  doings,  when,  alas !  there  is  noth- 
ing less.  0  friends,  I  beseech  you  to  look 
about  you,  and  seek  in  good  earnest  for  the 
Spirit  of  Christ  so  to  help  you  now  to  strive 
and  pray,  and  to  enable  you  to  lay  hold  on 
Christ,  that  your  souls  may  be  saved,  lest  the 
time  come  that  though  you  cry  and  pray,  and 
wish  also  that  you  had  laid  hold  on  the  Lord 
Jesus,  yet  you  must  and  shall  be  damned, 

Then  again,  you  may  see  that  though  God 
be  willing  to  save  sinners  at  some  time,  yet 
this  time  doth  not  always  last.  No,  he  that 
can  find  in  his  heart  to  turn  his  back  upon 
Jesus  Christ  now  shall  have  the  back  turned 
upon  him  hereafter  when  he  may  cry  and  pray 
for  mercy,  and  yet  go  without  it.  God  will 
have  a  time  to  meet  with  them  that  now  do 
not  seek  after  him.  They  shall  have  a  time, 
yea,  time  enough  hereafter,  to  repent  their 
folly  and  to  befool  themselves  for  turning  their 
backs  upon  the  Lord  Jesus  Christ.     "I  will 


SIGHS  FROM  HELL. 


laugh  at  their  cahiniities,  (saith  he,)  ami  mock 
when  ihcir  fear  comoth." 

Again,  thin  HhuuUl  aiiuioni^h  lu  tu  take  time 
while  it  w  prollcretl,  leut  wo  repout  us  of  our 
unbelief  ami  rebellion  when  wu  are  depriviil 
ot  it.  All,  friemlj*.  time  itt  preeioun,  an  hour'.-* 
time  tu  hear  a  Hermoii  i.-«  preeioun.  I  have 
Boinetiiui-s  th'.ui,'ht  tluu  with  niywlf:  St  ili.- 
ca.-*e,  th»>  Loril  •.iiuuKl  semi  two  or  three  of  lii» 
Bervantit,  the  minii«tent  uf  the  Uunpel,  to  hull, 
among  the  damnetl,  with  thin  cuuimtiHion,  Cio 
ye  to  hell,  ami  preach  my  grace  t*i  tlnwc  that 
are  there  ;  let  your  MTUion  be  an  h«»ur  long, 
ami  hnbl  f«»rth  the  merits)  of  my  SonV  birth, 
rightc  ith,   ri'!iurrectii>n,   a^een.Hion, 

ami  iiii'  ,  with  all  my  love  in  him,  ami 

proller  it  to  them,  telling  them  that  now,  once, 
do  I  protFer  the  meann  «»f  reconciliation  to 
tliom.  They  who  are  now  roaring,  being  pa-nt 
ho|H>,  would  then  leap  at  the  lejutt  profler  of 
nieri'y  :  oh  they  that  couhl  spend  wliole  davH, 
weekf«,  nay,  years,  in  rejecting  tiie  Son  of  Got!, 
would  now  W  glad  of  one  tender  of  tliat  mercy: 

I'ather,  (saith  he,)  have  mercy  on  mo." 

Again,  from  theno  words  you  may  obttervo 
that  mercy  would  be  welcome  when  j*ouU  are 
under  judgnu-nt.  Now  this  !«oul  is  in  the  fire, 
now  he  i*  under  the  wrath  of  U»k1,  now  he  i.-* 
in  hell,  there  t<i  be  tonneiiteil,  now  he  in  with 
the  ilevils  and  damneil  spirits,  now  he  feeU  the 
vengeance  of  (Jod :  Now,  oh  now,  have  mercy 
u|Min  mo.  Here  you  may  »ee  that  mercy  in 
prize<l  by  them  that  are  in  hell ;  they  wouUl  l>e 
glad  if  they  iiiuld  have  it.  Father,  have  iiu-rcy 
on  me;  for  my  poor  sou  I 'a  sake  send  uiu  a  little 
mercy. 

"And  send  Laxarus,  that  he  may  dip  the 
tip  of  hi«  finger  iu  water,  and  cool  my  tongue." 

ThcMc  wonls  do  not  only  hold  forth  that  the 
ungodly  have  a  di-^^ire  of  mercy,  but  what  iivm? 
mercic!)  are  that  these  |M>or  creaturtai  would  be 
glad  of. 

A.H — 1.  To  have  tl.  1 

granted    to   them:    "  i 

mercy  upon  nie,  and  send  Ijuanw,"  Now 
Lazaruit  wa«  ho  that  w.i.t  brlnvitl  of  (ifA,  and 
also  he  that  wilh  hated  .<f  tin  m.      In.  r.  [•■r.-, 

2.  n 
in  tlx.r 

are   departol    they    would    Im-    «"»''    t" 
society   with   Uiem,     Oh   now  imikI    1^/' 
Though  the  time  was  when  I  caml  not  fitr 
hira.  yet  now  let  me  have  aom*  MMUdy  '^  •'• 
him. 

i  •he  world   ' 

(»•   .  .  eu  now,  >■ 


in  which  they  wouU  be  glad  to  havi  t!.  \,aa\ 
company  with  thorn.  Nay,  do  but  •i-^r^e, 
thoMo  of  the  Minta  that  are  now  mu»t  r>j<H-t«xl 
'  "  ■'  1.  even  from  them  thall  tl 
if  it  miL'ht  Im<  S<-nil 
th.ll  1  ,-. 
could  11" 
liut    muiit    lie   at 

huzjirus  ahall  be  w. 

•oiue  comfort  fruni  him;  but  b«  •liall  g    with- 
out it. 

From  whence  afraiii  olMcnru  that  Uiora  b  a 


hv 
I 

M*nd   him.     No* 
mc,  now  1  dfAirr 


iiiueii  iu»  evi  ; 

given  them  i 

lie  of  them,  given  them  manjr 

now,   in  your  greatest  uc«-'!     • 

they  shall  not  pity  you;  ti 


,.  a 
tiid 

4ll 


nilher  rejoice  when  be  accth  lUt  VLiigtincc  of 
GinI  U|mi||  thee. 

"And  send    Lazarua."     1-  >)>• 

aerve   that   any   of  the  iiaii>  •    \» 

owned  by  you  to  bo  aainla.  Now  you  look 

up<m  them  to  bo  the  a*"*"  "■''•   '' -  nnd 

IMiiletus,  but  then  you 


be   •iwii' 
li.W,    p"    :. 

day  is  coming  that  you  shall 
their  com|Hiny,  an-!  •^•-''  '  ■' 
from  them. 

'Sell. I    1^1. 
hi*  lijvT  '\n 


lie 
•II 

■i.M 

••lie 


1 
cr*"  out  in 


diide  In  tholr  niiia 


the  bitleni«*»«  of  lh(  I 

I I    t..,s..  .,r 


ah 

■\xf 


Thnt    I. 

.f 

that   1  abut  out  of  Uw>r— «4>n<l 

'i«* 

..    ..    .1,..  ti...   111.  .,■'   hi.  firu'ir  ill   \s 

mercy,  now  1  wot. 
'  '•<.  tbougb  »•  •" 
tb«  tip 


76 


BUSYAyS  COMPLETE   WOBKS. 


lliat?  Take  a  pailful  of  it,  if  that  will  do  thee 
any  good.  But  mark,  he  is  not  permitted  to 
have  so  much  as  one  drop,  not  so  much  as  a 
man  may  hold  on  the  tip  of  his  finger.  This 
signifies  that  they  that  fall  short  of  Christ 
shall  he  tormented  even  as  long  as  eternity 
lasteth,  and  shall  not  have  so  much  as  the 
least  ease,  no,  not  so  long  as  while  a  man  may 
mm  himself  round,  not  so  much  leave  as  to 
swallow  his  spittle,  not  one  drop  of  cold 
water. 

Oh  that  these  things  did  take  place  in  your 
heaits  how  would  it  make  you  to  seek  after 
rest  for  your  souls'  before  it  be  too  late,  before 
the  sun  of  the  Gospel  be  set  upon  you ! 

Consider,  I  say,  the  misery  of  the  ungodly 
that  they  shall  be  in,  and  avoid  their  vices  by 
closing  in  with  the  tenders  of  mercy,  lest  you 
partake  of  the  same  portion  with  them,  and 
cry  out  in  the  bitterness  of  your  souls,  One 
drop  of  cold  water  to  cool  my  tongue ! 

"For  I  am  tormented  in  this  flame." 

Indeed,  the  reason  why  the'Jjoor  Avorld  do 
not  so  earnestly  desire  mercy  is  partly  because 
they  do  not  so  seriously  consider  the  torment 
that  they  must  certainly  fall  into  if  they  die 
out  of  Christ.  For,  let  me  tell  you,  did  but 
poor  souls  indeed  consider  that  wrath  that 
doth  by  right  fall  to  their  shares  because  of 
their  sins  against  God,  they  would  make  more 
haste  to  God  through  Christ  for  mercy  than 
they  do ;  then  we  should  have  them  say.  It  is 
a  good  closing  with  Christ  to-day,  before  we 
fall  into  such  distress. 

But  why  is  it  said,  "Let  him  dip  the  tip  of 
his  finger  in  water  and  cool  my  tongue?"  Be- 
cause that,  as  the  several  members  in  the  body 
have  their  share  in  sin  and  committing  of  that, 
80  the  several  members  of  the  body  shall  at 
that  time  be  punished  for  the  same.  There- 
fore, when  Christ  is  admonishing  his  disciples 
that  they  should  not  turn  aside  from  him,  and 
that  they  should  rather  fear  and  dread  the 
power  of  their  God  than  another  power,  he 
saith,  "  Fear  him,  therefore,  that  can  cast  both 
body  and  soul  into  hell."  And  again,  "Fear 
him  that  can  destroy  both  body  and  soul  in 
hell."  Here  is  not  one  member  only,  but  all 
the  I  oJy,  the  whole  body,  of  which  the  hands, 
feet,  eyes,  ears,  and  tongue  are  members.  And 
r  am  persuaded  that  though  this  may  be  judged 
carnal  by  some  now,  yet  it  will  a]ipear  to  be  a 
truth  then,  to  the  greater  misery  of  those  who 
snail  be  forced  to  undergo  that  which  God  in 
his  just  judgment  shall  inflict  upon  them.  Oh 
then  they  will  cry.  One  drachm  of  ease  for  mv 


cursing,  swearing,  lying,  jeering  tongue !  Some 
ease  for  my  bragging,  braving,  flattering,  threat- 
ening, dissembling  tongue !  Now  men  can  let 
their  tongues  run  at  random,  as  we  use  to  say ; 
now  they  will  be  apt  to  say,  Our  tongues  are 
our  own,  who  shall  control  them?  Ps.  xii.  4. 
But  then  they  will  be  in  another  mind;  then, 
Oh  that  I  might  have  a  little  ease  for  my  de- 
ceitful tongue!  Methinks  sometimes  to  con- 
sider how  some  men  do  let  their  tongues  run 
at  random ;  it  makes  me  marvel.  Surely  they 
do  not  think  they  shall  be  made  to  give  an  ac- 
count for  their  offending  with  their  toLgue. 
Did  they  but  think  they  shall  be  made  to  give 
an  account  to  Him  who  is  ready  to  judge  the 
quick  and  the  dead,  surely  they  would  be  more 
wary  of  and  have  more  regard  unto  their 
tongue. 

"The  tongue  (saith  James)  is  an  unruly 
member,  full  of  deadly  poison ;  it  setteth  on 
fire  the  whole  frame  of  nature,  and  is  set  on 
fire  of  hell."  The  tongue,  how  much  mischief 
will  it  stir  up  in  a  very  little  time  !  How  many 
blows  and  wounds  doth  it  cause !  How  many 
times  doth  it  (as  James  saith)  curse  man! 
How  oft  is  the  tongue  made  the  conveyer  of 
that  hellish  poison  that  is  in  the  heart,  both 
to  the  dishonour  of  God,  the  hurt  of  its  neigh- 
bours, and  the  utter  ruin  of  its  own  soul ! 
And  do  you  think  the  Lord  w'ill  sit  still  (as  I 
may  say)  and  let  thy  tongue  run  as  it  lists,  and 
yet  never  bring  you  to  an  account  for  the 
same?  No,  stay.  The  Lord  will  not  always 
keep  silence,  but  will  reprove  thee  and  set  thy 
sins  in  order  before  thine  eyes,  O  sinner ;  yea, 
and  thy  tongue,  together  with  the  rest  of  thy 
members,  shall  be  tormented  for  sinning.  And 
I  say,  I  am  very  confident  that  though  this  be 
made  light  of  now,  yet  the  time  is  coming 
when  many  poor  souls  will  rue  the  day  that 
ever  they  did  speak  with  a  tongue.  Oh,  will 
one  say,  that  I  should  so  disregard  my  tongue! 
Oh  that  I,  when  I  said  so  and  so,  had  before 
bitten  off  my  tongue !  that  I  had  been  born 
without  a  tongue !  My  tongue,  my  tongue  1 
a  little  water  to  cool  my  tongue,  for  I  am  tor- 
mented in  this  flame,  even  in  that  flame  which 
my  tongue,  together  with  the  rest  of  my  mem- 
bers, by  sinning,  have  brought  me  to.  Poor 
souls  will  now  let  their  tongues  say  any  thing 
for  a  little  profit,  for  twopence  or  threepence 
gain.  But  oh  what  a  grief  will  this  be  at  that 
day  when  they,  together  with  their  tongue, 
must  smart  for  that  which  they  by  their 
tongues  have  done  while  they  were  in  this 
world!    Then  you  that  love  your  souls,  look  to 


STGnS  FROM  IIKLL. 


yonr  tongues,  lest  you  bind  youn»elves  ilown  >to 
fast  to  hell  with  the  sins  of  yuur  tongue*  that 
you  will  never  be  able  to  get  lo<iso  again  to  all 
eternity;  for  by  thy  woriL*  ihou  .shall  be  con- 
demned if  thuu  have  not  a  care  of  ihy  tongue. 
"  For  I  tiay  unto  ynu  that  for  everj'  idle  word 
that  man  shall  speak  he  shall  give  an  account 
thereof  in  the  day  of  judguient," 

Ver.  2.5.  But  AbrtthamnaUl,  Sun,  rrmrmber  thai 

thou  in  thy  lijttiiHC  rtceivnUt  thy  ijijott  thing*, 

ind  likewise  Ltuarua  evil  thintja  ;  but  now  he 

i.<  r,,in/i,r(til,  ami  thou  art  lonnentfil. 

'I  lit  -.•  Words  are  ll»e  aiunwcr  to  the  requeitt 

of  the  dantne«l.     The  vertw  before  (at  I  told 

you)  is  a  discovery  of  the  desires  that   tlicy 

have  after  they  depart  this  world.     Hero  i«  the 

answer,  S)n,  remember,  Sec. 

The  answer  signifies  thus  much :  that,  in- 
stead t)f  having  any  relief  or  case,  they  are 
hereby  the  more  tormented,  and  that  by  fresh 
recollections,  or  by  bringing  afresh  their  former 
ill-spent  life  while  in  the  world  into  their  re- 
membrance. Son,  remember  thou  hadst  g<i«)d 
things  in  thy  lifetime;  ns  much  aA  if  he  had 
said,  Thou  art  now  sensible  what  it  is  to  lose 
thy  soul ;  thou  art  now  sensible  what  it  is  to 
put  otl"  repentance  ;  thou  art  now  sensible  that 
thou  hadst  bef(M>led  thyself  in  that  thou  didst 
spend  that  time  in  seeking  after  outward,  m«i- 
mcntair)',  earthly  things  which  thou  shouldst 
have  spent  in  seeking  to  make  Jesus  Christ 
sure  to  thy  soul;  and  now,  through  thy  an<.Miish 
of  spirit  in  the  pains  i>f  hell,  ihou  won 
joy  that  which  in  former  time  thou  di<i- 
light  of:  but,  alas!  thou  art  here  U'gnileti  and 
altogether  disa|)|M>inted;  thy  crying  will  now 
avail  thee  nothing  at  all ;  thi«  is  not  the  ac- 
ceptable time,  this  is  not  a  time  to  answer  the 
dt>sires  of  damned  reprobates.  If  thou  hadst  ' 
cried  out  in  ^  was  of- 

fered, much  II.  M  thou 

wast  carele.'<s  and  iluisi  turn  tiu»  foriM-arai 
and  goutiness  of  Liod  into  wantonness.     W.4.  : 
thou  not  told  that  those  wlio  would  not  hear  | 
the  Lord  when  he  did  call  shouM  '    ■  '     >      - ' 
(if  they  turnc<l  away  fn)m  him)  u 
call,  but,  conlrariwiso,  "he  would    I.. 
their  calamity,  apd  mock  when  their  : 
coroo?" 

Now,   therefore,   instead   of  expcctinf;  t:. 
least  drop  of  mercy  and  favour,  call  into  thy  | 
mind  how  thou  didst  spend  th«jse  day*  -^ '     '■ 
Uod  did  permit  thee  to  live;  I  say,  re: 
that  in  thy  lifetime  thou  did<«i  l>< 
rrbcir>U9ly  against  Uio  Lord,  i  . 


wert  carelcflri  of  his  word  and  or\linances.  yea, 

and  of  the  welfan»  of  thine  own 

Therefore  ni»w,  I  »av,  indtead  nf  . 

Iu»pii 

call  ; 

ui)ou  liieni,  to  thipe  everlasting  astonUhmeni 

and  ctiiifusiiin. 

Front  tlu-se  words,  there^or^  which  aay. 
"  Hemember  that  thou  In  thy  '  '  v. 

wist  thy  good  things,"  there  ;i  :  t 

be  taken  notice  of  : 

1.  They  that  by  ptittinr  "T  rrpcntnrir»>  and 
living  in  their  sin^ 

stead  of  having  ih.  ^ 

when  they  come  into  hell,  have  tb  t 

life  always  very  fresh  in  their  r<  i 
While  they  live  here  they  cun  sin 
it,  but  when   t"  "  .; 

before  them  ;  :  ,, 

or  their  memory  n  ned,  and  a 

clearer  and    a   con-  ^  i    all    their 

wicked  practiced  that  they  wrought  and  did 
while  they  were  in  the  world.  "Son,  remem- 
ber." saith  he.  Then  you  will  bo  made  to  ro- 
memlxT — 

1.  How  you  were  Iwrn  in  sin,  and  brought 
up  in  the  same. 

2.  UememlHT  how  thou  hadst  many  a  time 
the  (ii>s|Nd  preachiHl  to  thee  for  taking  awajr 
of  the  sjimo  by  M""  'vlmm  the  tio>«|iel  dotli 
hold  forth. 

8.  i;        '  -  in.it  ..t,t  of :  .« 

I  ami  1   didst   turn  t!.  o 

:    lite  same  Gospel   uf  guwd  ttdtnga 

4.  Uemember  that  the  reas^m  why  thou  didst 
ln»«  thy  soul  was  because  tlfnu  didst  not  closo 
in  with  free  grace  and  the  tendem  of  a  loving 
and  !"       '        'I  JfAUs  Chri«t. 

'»,    '  ^  hriw   f\rnr  th"U  wwt  to  torn- 

':   wa«t 


the  cares  and  encumbrance*  of   tho 


•  tod,  without  thvival 

...  .  ...     ....ift 

7.  Remember  how  thou,  when    lhn<i  wart 
•-        '     '  '  '.  put  off  turning  and 


St 


778 


BUNTAN'S  COMPLETE   WORKS. 


bour  at  such  a  time,  mock,  flout,  scoflf,  taunt, 
hate,  persecute  the  people  of  God  at  such  a 
time,  in  such  a  pkice,  among  such  company. 
'  9.  Kemember,  that  while  others  were  met 
together  in  the  fear  of  the  Lord  to  seek  him, 
thou  wast  met  with  a  company  of  vain  com- 
panions to  sin  against  him ;  while  the  saints 
were  a-praying,  thou  wast  a-cursiug;  while 
they  were  speaking  good  of  the  name  of  God, 
thou  wast  speaking  evil  of  the  saints  of  God. 
Oh  then  thou  shalt  have  a  scalding  hot  remem- 
brance of  all  thy  sinful  thoughts,  words,  and 
actions,  from  the  very  first  to  the  last  of  them 
that  ever  thou  didst  commit  in  all  thy  lifetime. 
Then  thou  wilt  find  that  Scripture  to  be  a 
truth,  (Deut.  xxviii.  65,  66,  67,)  "The  Lord 
shall  give  thee  there  a  trembling  heart,  and 
failing  of  eyes,  and  sorrow  of  mind.  And  thy 
life  shall  hang  in  doubt  before  thee,  and  thou 
shalt  fear  day  and  night,  and  shalt  have  none 
assurance  of  thy  life.  In  the  morning  thou 
shalt  say.  Would  to  God  it  were  evening !  for 
the  fear  of  thine  heart  wherewith  thou  shalt 
fear,  and  for  the  sight  of  thine  eyes  which  thou 
shalt  see."  Nay,  thou  shalt  find  worse  thiugs 
to  thy  woe  than  this  Scripture  doth  manifest, 
for  indeed  there  is  no  tongue  able  to  express 
the  hoiTor,  terror,  torment,  and  eternal  misery 
that  those  poor  souls  shall  undergo,  without 
the  least  mitigation  of  ease ;  a  very  great  part 
of  it  shall  come  from  that  quick,  full,  and  con- 
tinual remembrance  of  their  sins  that  they 
shall  have.  And  therefore  there  is  much 
weight  in  these  words:  "Son,  remember 
that  thou  in  thy  lifetime  hadst  thy  good 
things." 

From  these  wcfi'ds  you  see  this  is  to  be  ob- 
served, that  the  ungodly  shall  remember  or 
have  in  remembrance  the  misspending  their 
lives:  Remember  that  in  thy  lifetime  thou 
hadst  thy  good  things.  You  may  take  these 
words,  "g6od  things,"  either  simply  for  the 
things  of  this  world,  which  in  themselves  are 
called  and  may  be  called  good  things ;  or  else 
with  these  words,  namely,  "  the  things  of  this 
life,"  all  the  pleasures,  delights,  profits,  and 
vanities  which  the  ignorant  people  of  the  world 
do  count  their  good  things,  and  do  very  much 
cheer  themselves  therewith.  Soul,  soul,  eat, 
drink,  and  be  merry,  for  thou  hast  much  goods 
laid  up  for  many  years.  Luke  xii.  20.  Now,  I 
say,  God,  according  to  his  glorious  power  and 
wisdom,  will  make  poor  creatures  have  always 
in  their  minds  a  fresh  and  clear  remembrance 
of  their  ill-spent  life :  he  will  say  unto  them, 
Remember,  remember  that  in  thy  lifetime  it 


was  thus  and  thus  with  thee,  and  in  thy  life- 
time thy  carriage  was  so  and  so. 

If  sinners  might  have  their  choice  they 
would  not  have  their  sins  and  transgressions  so 
much  in  the  remembrance,  as  it  is  evident  by 
their  carriages  here  in  this  world ;  for  they  will 
not  endure  to  entertain  a  serious  thought  of 
their  filthy  life;  they  put  far  away  the  evil 
day,  and  labour  by  all  means  to  put  the 
thoughts  of  it  out  of  their  mind ;  but  there 
they  shall  be  made  to  remember  to  purpose 
and  to  think  continually  of  their  ungodly 
deeds.  And  therefore  it  is  said  that  when  our 
Lord  Jesus  Christ  comes  to  judgment,  it  will 
be  to  convince  the  ungodly  world  of  theii 
wicked  and  ungodly  deeds ;  mark,  to  convince 
them.  They  will  not  willingly  take  notice  of 
them  now,  but  then  they  shall  hereafter,  in 
spite  of  their  teeth ;  for  those  that  die  out  of 
Christ  shall  be  made  to  see,  acknowledge,  and 
confess  their  guilt,  do  what  they  can,  when 
they  lift  up  their  eyes  in  hell  and  remember 
their  transgressions.  God  will  be  a  swift  wit- 
ness against  them,  and  will  say,  Remember 
what  thou  didst  in  thy  lifetime,  how  thou  didst 
live  in  thy  lifetime.  Ha,  friend !  if  thou  dost 
not  in  these  days  of  light  remember  the  days 
of  darkness,  (the  days  of  death,  hell,  and  judg- 
ment,) thou  shalt  be  made  in  the  days  of  dark- 
ness, death,  hell,  and  at  the  judgment  too.  to 
remember  the  days  of  the  Gospel,  and  how 
thou  didst  disregard  them  too,  to  thy  own  de- 
struction and  everlasting  misery.  This  is  inti- 
mated in  the  25th  of  St.  Matthew. 

"  Remember  that  in  thy  lifetime  thou  re- 
ceivedst  thy  good  things." 

The  great  God,  instead  of  giving  the  un- 
godly any  ease,  will  even  aggravate  their  tor- 
ments— first,  by  slighting  their  perplexities, 
and  by  telling  of  them  what  they  must  be 
thinking  of.  Remember,  saith  he,  0  ye  lost 
souls,  that  you  had  your  joy  in  your  lifetime, 
your  peace  in  your  lifetime,  your  comforts,  de- 
lights, ease,  wealth,  health,  your  heaven,  your 
happiness,  and  your  portion  in  your  lifetime. 

Oh  miserable  state !  Thou  wilt  then  be  in  a 
sad  condition  indeed  when  thou  shalt  see  that 
thou  hast  had  thy  good  things,  thy  best  things, 
thy  pleasant  things ;  for  that  is  clearly  signi- 
fied in  these  words,  "  Remember  that  thou  in 
thy  lifetime  hadst  thy  good  things,"  or  all  the 
good  things  thou  art  like  to  have.  From 
whence  take  notice  of  another  truth,  (though 
it  be  a  dreadful  one,)  which  is  this  :  there  are 
many  poor  creatures  who  have  all  their  good, 
sweet,  and  comfortable  things  in  this  life  o' 


SIGHS  FBOM  HELL. 


779 


while  they  are  alive  in  this  world:  "  lU'iiifui- 
ber  (saith  lie)  tluit  iu  thy  lit'cliiuu  thou  hmUt 
thy  goinl  things." 

The  wicked's  good  tliiiigH  will  shortly  huvo 
an  end ;  they  will  luitt  no  longer  with  them 
than  this  life  or  their  lifetime.  That  Si-riptun- 
was  not  written  in  vein:  It  is  like  the  craik- 
lint;  of  tliorns  under  a  |M.t,  makes  a  little  l>lii/.' 
for  a  Mid»len,  a  little  lieal  for  a  while;  but 
come  and  eonsider  them  by  and  by,  and  in- 
Btfad  of  a  comfortable  heat  you  will  find  noth- 
ing but  a  few  dead  a.shei«,  and  instead  of  u 
flaming  fire,  nothing  but  a  .smell  of  Hmokc. 

There  is  a  time  coming  that  the  ungiMily 
would  be  glad  of  a  better  {xirtion,  when  they 
shall  -see  the  vanity  of  this;  that  is,  when  they 
idiall  see  what  a  |i<K>r  thing  it  is  for  a  num  to 
have  his  portion  in  lhi.s  world.  It  in  true, 
while  they  are  here  on  this*  Hide  hell  they  think 
there  is  nothing  to  be  comparctl  with  richej*, 
honours,  and  pleasures  in  this  world,  which 
make  them  wry  out,  Who  will  show  us  uny 
go«Kl  that  is  com|>arable  to  the  plcjusun-s, 
pn»fits,  and  glory  of  this  worhi?  Hut  then 
tht-y  will  see  there  Ls  auiother  thing  that  in 

:ter  and  of  more  value  thou  ten  thousand 
worlds.  And,  seriously,  friends,  will  it  not 
grieve  you,  tnmble,  perplex,  and  torment  you, 
when  you  shall  sec  that  you  lo«tt  heaveu  for  a 
little  plea.-*ure  and  profit  iu  your  lifetime? 
Certainly  it  will  grieve  you  and  |H-rplex  you 
exceedingly  to  see  what  a  ble^ueil  heaven  you 
left  for  a  dunghill  world.  Oh  that  you  did  but 
lu'lieve  this!  that  you  did  but  L*onsider  thi«, 
and  day  within  yourselves.  What !  shall  I  bo 
contented  with  my  |Kirtion  in  this  world? 
What:  shall  I  lose  heaven  fortius  wnrM?  I 
•ay,  consider  it  while  you  have 
Qosiwl-light,  while  the  .<.ii  ..f  (  . 
out  tenus  of  reconeili.> 
made  to  hear  such  A  \<n>.  -.v-  m.^  .- ; 
member  that  in  thy  lifetime  thou  r 
thy  go<xl  things,"  tliy 
east-,  th;'  jK'ace,  nn-i 
like  t«(  have.  O  ; 
ares!  What  a  pr  .  . 
suchacaite!  Soul,  co: 
to'loite  heaven  for  tweiU'. , 
•inniuL'  a;rainst  God?  W!. 
U.;. 
ti> 

thou    must    . 
ie|>aratis'.  fr.  : 

aider  thene  thingn  bctimca,  lent  thou  : 
portion  in  thy  lifetime.  For  if  in  thi-> 
we  have  our  portion  we  are  of  all  p< 


m..-.t  n»if>erable.     Again,  con-^iiler  that  when 
other  nun  ^ihe  i«iint*j  are  to  receive  their  good 
thiiigM,  then  thou  haul  had  thine;  when  other* 
are  to  euter  into  joy,  then  thuu  art  ?     ' 
and  di'imrt  from  thy  joy:  when  oth«  i 


I...;:,    i 

l-.K        1 
th. 

Til. 

,■■      w 

mi.MTv 

l.l  tl 

consol 

itiou 

I) 

Ml 


r  that  thou  riHrvivvdkt  thy  good 

l.-itariLs  f\  i!  it....  -.  ■• 

■nU    do    n.  1    f„rth    lli« 

<■  • .     '      '  '         .^t 

I 

10 
liie  Miirld. 

From  whence  olwerve — 

1.  That  the  life  of  the  nalnta.ao  long  M  tbry 
are  in  thin  world,  is  aitr-  '  >  -  •'  ^^ 
or  aillictious,  which  m:i  .,( 
divers  n  .  .  .,» 
are  the  ; .  .  ,  .jj 
deliveretii  hiiii  oul  ut  iheiu  uii.  ' 

2.  Take  notice  tlmt  the  aUlictioiu  or  oTila 
that  accout|MUiy  the  aaints  may  amtinuo  with 
tJiem  their  lifetime, so  t  '!iiji 
vole  of  tears;  wa,  un>i  - 


liiai  IS,  . 

iie 

if»W!ird 

.tie 
ill 

at 
.1 

iiii^iii  <  II , 

1 1 .:  1    1 1 1 11  >  1 1  11 J 

8.  Th.. 

eviU  that  do 

V-  th4«  Minta 
if 
f 

IU 

be  I  tiieir  lifetime:  hero  m<. 


meiii,  you  •hail  tie  norrowiui,  you  •hail  wn-p 

III      \.itir      llliiitiif       lilif      \..ltr      a^.rr.o      ••    ^    '      i.^ 


in-    n  li.ll    111-   « 

vou.     Now  il 


and  full 


780 


BUNYAN'S  COMPLETE   WORKS. 


things  that  are  seen,  but  at  the  things  which 
are  not  seen.  The  joy  that  the  saints  have 
sometimes  in  their  heart,  by  a  believing  con- 
Bideration  of  the  good  things  to  come  when 
this  life  is  ended,  doth  fill  them  fuller  of  joy 
than  all  the  crosses,  troubles,  temptations,  and 
evils  that  accompany  them  in  this  life  can  fill 
them  with  grief. 

But  some  saints  may  say,  My  troubles  are 
Bucli  as  are  ready  to  overcome  me. 

Answer.  Yet  be  of  good  comfort;  they  shall 
la.st  no  longer  than  thy  lifetime. 

But  my  trouble  is,  I  am  perplexed  with  an 
heart  full  of  corruption  and  sin,  so  that  I  am 
much  hindered  in  walking  with  God. 

Answer.  It  is  like  so,  but  thou  shalt  have 
these  troubles  no  longer  than  thy  lifetime. 

But  I  have  a  cross  husband,  and  that  is  a 
great  grief  to  me. 

^yell,  but  thou  shalt  be  troubled  with  him 
no  longer  than  thy  lifetime,  and  therefore  be 
not  dismayed,  be  not  discomforted ;  thou  shalt 
have  no  trouble  longer  than  this  lifetime. 

Art  thou  troubled  with  cross  children,  cross 
relations,  cross  neighbours?  They  shall  trouble 
thee  no  longer  than  this  lifetime. 

Art  thou  troubled  with  a  cunning  devil,  with 
unbelief?  Yea,  let  it  be  what  it  will,  thou 
shalt  take  thy  farewell  of  them  all  (if  thou  be 
a  believer)  after  thy  lifetime  is  ended.  Oh  ex- 
cellent !  Then  God  shall  wipe  away  all  tears 
from  your  eyes ;  there  shall  be  no  more  death, 
nor  sorrow,  nor  crying,  nor  any  more  pain,  for 
the  former  things  are  passed  away. 

But  now,  on  the  contrary,  if  thou  be  not  a 
right  and  sound  believer,  then,  though  thou 
shouldst  live  a  thousand  years  in  this  world, 
and  meet  with  sore  afflictions  every  day,  yet 
these  afflictions,  be  they  never  so  great  and 
grievous,  they  are  nothing  to  that  torment  that 
will  come  upon  thee,  both  in  soul  and  body, 
after  this  life  is  ended. 

I  say,  be  what  thou  wilt,  if  thou  be  found  in 
unbelief  or  under  the  first  covenant,  thou  art 
sure  to  smart  for  it  at  the  time  when  thou  dost 
depart  this  world.  But  the  thing  so  lamented 
is,  for  all  this  is  so  sad  a  condition  to  be  fallen 
into,  yet  poor  souls  are  for  the  most  part  sense- 
less of  it;  yea,  so  senseless  (at  some  times)  as 
though  there  was  no  such  misery  to  come  here- 
after, because  the  Lord  doth  not  immediately 
strike  with  his  sword,  but  doth  bear  long  with 
bis  creatures,  waiting  that  he  might  be  gra- 
cious; therefore  I  say,  the  hearts  of  some  of 
the  sons  of  men  are  wholly  set  upon  it  to  do 
mii^chief  Eccles.  viii.  11.     And  that  forbear- 


ance and  goodness  of  God  that  one  would  think 
should  lead  them  to  repentance,  the  devil  hard- 
ening of  them,  by  their  continuing  'in  sin  and 
by  blinding  their  eyes  as  to  the  end  of  God's 
forbearance  toward  them,  they  are  led  away 
with  a  very  hardened  and  senseless  heart,  even 
until  they  drop  into  eternal  destruction. 

But,  poor  hearts!  they  must  have  a  time  in 
which  they  must  be  made  sensible  of  theii 
former  behaviour,  when  the  just  judgments  of  . 
the  Lord  shall  flame  about  their  ears,  insomuch 
that  they  shall  be  made  to  cry  out  again  with 
anguish,  I  am  sorely  tormented  in  this  flame. 

"  But  now  he  is  comforted,  and  thou  art  tor- 
mented." 

As  if  he  should  say,  Now  hath  God  recom- 
pensed both  Lazarus  and  you  according  to 
what  you  sought  after  while  you  were  in  this 
world.  As  for  your  part,  you  did  neglect  the 
precious  mercy  and  goodness  of  God;  you  did 
turn  your  back  on  the  Son  of  God  that  came 
into  the  world  to  save  sinners;  you  made  a 
mock  of  preaching  the  Gospel ;  you  was  ad- 
monished over  and  over  to  close  in  with  the 
loving-kindness  of  the  Lord  in  his  Son  Jesus 
Christ.  The  Lord  let  you  live  twenty,  thirty, 
forty,  fifty,  sixty  years;  all  which  time,  you, 
instead  of  spending  it  to  make  your  calling 
and  election  sure,  did  spend  it  in  making  of 
eternal  damnation  sure  to  thy  soul.  And  also 
Lazarus,  he  in  his  lifetime  did  make  it  his 
business  to  accejit  of  my  grace  and  salvation 
in  the  Lord  Jesus  Christ.  When  thou  wast  in 
the  alehouse  he  frequented  the  word  joreached ; 
when  thou  wert  jeering  at  goodness  he  was 
sighing  for  the  sins  of  the  times.  While  thou 
wert  swearing  he  was  praying.  In  a  word, 
while  thou  wert  making  sure  of  eternal  ruin, 
he  by  faith  in  the  blood  of  the  Lord  Jesus 
Christ  was  making  sure  of  eternal  salvation. 
Therefore  "  now  he  is  comforted  and  thou  art 
tormented." 

Here  then  you  may  see  that  as  the  righteous 
shall  not  be  always  void  of  comfort  and  blessed- 
ness, so  neither  shall  the  ungodly  go  always 
without  their  punishment.  As  sure  as  G6d  is 
in  heaven  it  will  be  thus  ;  they  must  have  their 
several  portions.  And  therefore  you  that-are 
the  saints  of  the  Lord,  follow  on,  be  not  dis- 
mayed, "forasmuch  as  you  know  that  your 
labour  is  not  in  vain  ir  the  Lord."  Your  por- 
tion is  eternal  glory.  And  you  that  are  so 
loth  now  to  close  in  with  Jesus  Christ  and  to 
leave  your  sins  to  follow  him,  your  day  is 
coming,  (Ps.  xxxvi.  13,)  in  which  you  shall 
know  that  your  sweet  nj  orsels  of  sin  that  you 


SIGUS  FROM  IIKLL. 


781 


BO  easily  take  down,  (Job  xx.  12,  13,  H,)  and 
it  scarce  troubles  you,  will  luivo  a  time  itu  tu 
work  witiiin  you  to  yuur  ctcnial  ruin  that  you 
will  be  in  a  worse  condition  than  if  you  hud 
ten  tliou-^aiid  deviU  tormenting  you;  nay,  you 
hud  bi-tter  have  been  plucked  limb  from  11 1 
a  thouiand  time^  tif  it  could  be)  than  to 
partakers  of  thi-t  torment  which  will  (UMurediy 
wilhniit  mercy  lie  UjKiU  you. 

Ver.  JG.  And  btsUle*  alt  this,  bthet<n  ut  and  you 
hfrt  it  a  (jnrai  gulf  Jistd ;  to  that  they  which 
luld  <jo  frvm  hence  In  you  cari/io/,  neither  can 
'■'.  f^y  come  U>  tu  that  would  come  /ruin  thence. 
Tl>e-»e  words  are  still  jiart  of  tlint  an  - 
tho  .soul.s  in  hell  mIiuII  have  for  all  the  " 
Bighinpt,  gricvoUii  cries,  tcan«,  and  dettircit  that 
they  have  to  bo  releiuieil  out  of  those  intoler- 
able paiiui  they  feci  and  are  perplexed  with. 
And  oh  methinks  the  words  at  the  first  view, 
if  rightly  considered,  are  enough  to  make  any 
hard-hearted  sinner  in  the  world  to  fall  down 
deu<l.     The  verse  I  last  spoke  to  wiw  and  is  a 
very  terrible  one,  and  aggravates  the  torment 
of  i)oor  sinners  wonderfully,  where  he  luiith, 
"Ucmember  that  thou  in  thy  lifetime  hadst 
thy  giHKl  things,  and  L:uuirus  his  evil  things," 
«Stc. — 1  s;iy   these   wonls  are   ver)*   terribh-  to 
those  |>oor  souls  that  die  out  of  t'lirist.      I 
these  latter  words  do  much  more  hold  out  \\. 
sorrow.     They  were  »|>oken  as  to  tlie  presonl 
condition  of  the  sinner.     The»c  do  n--'  'oiv 
back  the  former,  but  do  yet  further  a 
their  mUory,  holding  forth  t'    "     ' 
more  intolerable.     Thi>  fi»rii. 
to  smite  any 
make  them   : 

An«l  In-sides  ail  this,  there  is  atill  s< 
to  aggravate  thy  i"-.  rv  v.t  far  mo: 
dantly.     I  shall  i  >k  to  the  ^ 

ihey  have  relation  m  uir  i 
the  verses  before.     A"  if   ! 
thinkest   the  pr«- 
makcM  thee  t«i  ru 
irertborn;  now  ttiou  : 

cjr ;  now  thou  would<-?<i  .  ..,  

sf  it;  now  thou  fecU-st  what  it  i^ 

tenders  of  the  gmce  of  tr 

lhe«"  t'>  soh,  sii.'li.  nnd  roar  ■ 

an,  1   ar(  in. 

thi-       1  r  things   t 

will  break  thine  tieart  inde«'d.      ilioii  art  : 

deprived  of  a  being  in  the  \%orUl;   tliuu  .... 

deprived   oi  ki*ariug   the   (iiMiH*!;    the  devil 

hath  Iwrn  too  hard  for  tlic«!  nnd  hath  n. 

thee  miM  of  heaven;   thou  art  now  in   : 


among   an    innumerable  com|>any   of  deviU, 
and  all  thy  sins  be«et  thee  n>und ;  thou  art  all 
ovcrwrap|H*d  in  flame*,  and  canst  nut  have  one 
drop  of   water  to  v         "' 
criest  in   vain,  fur 


.my  »-are  tu 

uia..    ih.'f. 


"  Hut  beside*  all  this,"  : 

lie;  never  thit;' 

any  c«imfort ;  t 

good ;  the  tim 

again ;  look,  v. 

have  for  ever. 

It  is  true,  I  s|M>ko  enouirh  \»  t- 
thine  heart  asundi-r,  " 
there  lie  and  swim  in  Iho... 
words,  "  IleMidcM  all  this."  ai 
indeed.     I  wi!! 
n  similitude.     -^ 
man  ami  tie  him  t 
pincers  pinch  otV  h 
two  or  three  years  tog<  • 
the  |MM)r  man  cries  out  ;--.  ■ 
tormentors  answer,  Nay,  "bn- 
you  nui<t 
vou  Ihu- 


hot   spit.       Would    not    this    be 
Yet  this  is  but  a  fleabiting  to  tl. 
those  that  go  to  hell,  for  if  a  man 
so,  then-  •       '  ' 
him.     H 


1  here  they  shall  be  ever 
ing,  moor""...  .  V.  r  f,, 
ami  yet 


tol. 


a  and  br 

;..al  is  n  1"" 

so  long.     "  I ' 


and  wa* 


782 


BU^YAK'S  COMPLETE   WORKS. 


vain  compflnions  to  edify  thy  soul !  thou  shalt 
have  fire  enough,  thou  shalt  have  night  enough, 
and  evil  company  enough,  thy  belly  full,  if 
thou  miss  of  Jesus  Christ ;  and  besides  all  this, 
thou  shalt  have  them  for  ever  and  for  ever 

O  thou  that  dost  spend  whole  nights  in 
carding  and  dicing,  in  rioting  and  wantonness; 
thou  that  countcst  it  a  brave  thing  to  swear  as 
fast  as  tlie  bravest,  to  spend  with  the  greatest 
ppendlhrift  in  the  country,  thou  that  lovest  to 
sin  in  a  corner  when  nobody  sees  thee!  O 
thou  that  for  by-ends  dost  carry  on  the  hypo- 
crite's profession,  because  thou  wouldst  be 
counted  somebody  among  the  children  of  God, 
but  art  an  enemy  to  the  things  of  Christ  in 
thine  heart;  thou  that  dost  satisfy  thyself 
either  with  sins  or  a  bare  profession  of  godli- 
ness !  thy  soul  will  fall  into  extreme  torments 
and  anguish  so  soon  as  ever  thou  dost  depart 
this  world,  and  there  thou  shalt  be  weeping 
and  gnashing  thy  teeth.  And  besides  all  this, 
thou  art  like  never  to  have  any  ease  or  remedy, 
never  look  for  any  deliverance ;  thou  shalt  die 
in  thy  sins,  and  be  tormented  as  many  years  as 
there  are  stars  in  the  firmament  or  sands  on 
the  sea-shore ;  and  besides  all  this,  thou  must 
abide  it  for  ever. 

"  And  besides  all  this,  between  us  and  you 
there  is  a  great  gulf  fixed,  so  that  they  which 
would  pass  from  hence  to  you  cannot ;  neither 
can  they  come  to  us  that  would  come  from 
thence."  "  There  is  a  great  gulf  fixed."  You 
will  say,  What  is  that? 

Amiver.  It  is  a  r  ce  question ;  therefore  first 
seek  thou  rather  t  enter  in  at  the  strait  gate 
than  curiously  to  inquire  what  this  gulf  is. 

But  secondly.  If  thou  Avouldst  needs  know, 
if  thou  do  fall  short  of  heaven  thou  wilt  find  it 
this— namely,  the  everlasting  decree  of  God ; 
that  is,  there  is  a  decree  gone  forth  from  God 
that  those  who  foil  short  of  heaven  in  this 
world,  God  is  resolved  they  shall  never  enjoy 
it  in  the  world  to  come.  And  thou  wilt  find 
this  gulf  so  deep  that  thou  shalt  never  be  able 
to  wade  through  it  as  long  as  eternity  lasts. 
As  Christ  saith,  "Agree  with  thine  adversary 
quickly,  while  thou  art  in  the  way  with  him, 
lest  he  hale  thee  to  the  judge,  and  the  judge 
deliver  tliee  to  the  officer,  and  thou  be  cast 
into  prison :  I  tell  thee  thou  shalt  in  nowise 
come  out  whence,"  (there  is  the  gulf,  the  de- 
cree.) Thou  shalt  not  depart  thence  till  thou 
hast  paid  the  utmost  farthing  or  very  last  mite. 
These  words,  therefore,  "  There  is  a  great  gulf 
fi  xed,"  I  do  understand  to  be  the  everlasting 
decree  of  God.     God  hath  decreed  that  those 


who  go  to  heaven  shall  never  go  from  thence 
again  into  a  worse  place ;  and  also  those  that 
go  to  hell  and  would  come  out,  they  shall  not 
come  out  from  thence  again.  And,  friend, 
this  is  such  a  gulf,  so  fixed  by  Him  that  can- 
not lie,  that  thou  wilt  find  it  so  which  way 
soever  thou  goest,  whether  it  be  to  heaven  or 
hell.  Here,  therefore,  thou  seest  how  secure 
God  will  make  those  who  die  in  the  faith.  God 
will  keep  them  in  heaven  :  but  those  that  die 
in  their  sins,  God  will  throw  them  to  hell  and 
keep  them  there ;  so  that  they  that  would  go 
from  heaven  to  hell  cannot,  neither  can  they 
come  from  hell  that  would  go  to  heaven. 
Mark,  he  doth  not  say,  They  would  not;  for 
oh  how  fain  would  those  who  have  lost  their 
souls  for  a  lust,  for  twopence,  for  a  jug  of  ale, 
for  an  harlot,  for  this  world,  come  out  of  that 
hot,  scalding,  fiery  furnace  of  God's  eternal 
vengeance  if  they  might!  But  here  is  their 
misery:  they  that  would  come  from  you  to  us 
— that  is,  from  hell  to  heaven — cannot,  they 
must  not,  they  shall  not ;  God  hath  decreed  it, 
and  is  resolved  the  contrary.  Here,  therefore, 
lies  the  misery,  not  so  much  that  they  are  in 
hell,  but  there  they  must  lie  for  ever  and  ever. 
Therefore  if  thy  heart  would  at  any  time  tempt 
thee  to  sin  against  God,  cry  out,  No,  for  then 
I  must  go  to  hell  and  lie  there  for  ever.  If  the 
drunkards,  swearers,  liars,  and  hypocrites  dio' 
but  take  this  doctrine  soundly  down,  it  woulci 
make  them  tremble  when  they  think  of  sin- 
ning. But,  poor  souls  !  now  they  will  make  a 
mock  of  sin,  and  play  with  it  as  a  child  doth 
play  with  a  rattle  ;  but  the  time  is  coming  that 
these  rattles  that  now  they  play  with  will  make 
such  a  noise  in  their  ears  and  consciences  that 
they  shall  find  that  if  all  the  devils  in  hell 
were  yelling  at  their  heels  the  noise  would  not 
be  comparable  to  it.  Friend,  thy  sins,  as  so 
many  bloodhounds,  will  first  hunt  thee  out, 
and  then  take  thee  and  bind  thee  and  hold 
thee  down  for  ever.  They  will  gripe  thee  and 
gnaw  thee  as  if  thou  had  a  nest  of  poisonous 
serpents  in  thy  bowels,  and  this  will  not  be  for 
a  time,  but,  as  I  have  said,  for  ever,  for  ever, 
for  ever. 

Ver.  27.  Then  he  said,  I  pi-ay  thee  therefore, 
father,  that  thou  wouldst  send  him  to  my 
father's  house. 

The  verse  before,  I  told  you,  was  spoken 
partly  to  hold  forth  a  desire  that  the  damned 
have  to  be  freed  of  their  endless  misery.  Now 
this  verse  still  holds  forth  the  cries  of  those 
poor  souls  very  vehement;  they  would  very 


SIGHS  FROM  HELL. 


783 


fain  \  ave  something  granted  to  tluiii,  but  it 
will  not  bo,  a-*  will  nutru  clearly  appear  after- 
ward. 

"  Then  he  .".aid,  I  pray  thee  therefore, 
father,"  «Itc.  Aj*  if  he  should  say,  Seeing  I 
have  brought  uiyiielf  into  Huch  n  nuHerulile 
condition  that  <i«Hl  will  not  regard  n>e,  thia 
uiy  exceeding  loud  and  bitter  crieit  will  not  be 
heard  for  nivself;  seeing  I  must  not  be  ad- 
mitted to  have  »o  much  as  one  drop  of  cold 
water  nor  the  IcaBt  help  from  the  jtoorrat 
saiuts;  and  Hceing,  bi>f<ide<t  all  thiit,  here  my 
•oiil  must  lie  to  all  eternity,  broiling  and  fry- 
ing;  M'eing  I  must,  whetlier  1  will  «»r  no,  un- 
dergo tlie  iiand  of  eternal  vengeance  and  the 
rebuke-t  of  ilevouring  fin*;  seeing  my  state  w 
Kuch  that  1  would  not  wish  a  dog  in  my  condi- 
tion,— send  him  to  my  father's  house.  It  b 
worthy  to  be  taken  notice  of  (again)  who  it  u 
he  desired  to  be  sent — namely,  La/arus.  O 
friend,  see  here  how  the  st<>ul  hearts  .nnd 
stomachs  of  poor  creature?*  will  be  humb 
(aM  I  faid  before;)  they  will  be  »o  brou 
down  that  those  things  that  they  disdained 
and  made  light  of  in  this  world  they  would  In- 
glad  of  in  the  life  to  come.  He  who  by  this 
man  wa.4  .so  slighted  a^  that  he  th 
a  di-'hotionr  that  he  should  eat  wi'li 
of  What :  shall   I  re.  iis, 

Bern  _'garly  Lajuinis '.'     W  .11 

so  far  dishonour  my  fair,  sumptuous,  and  gny 
hoUiW  with  such  a  ncabbed  creep-hedge  &•«  he? 
No;  I  Hcorn  he  should  be  entertained  under 
my  n>of.  Thus  in  his  lifetime,  while  he  was 
in  his  braver}*,  but  n<>w  ho  i«  nun*'  iuiii  an- 
other world,  • 
ures,  now   h' 

dishes,  his  rich  neighbours  and  companionn 
and  he  arc  parted  asunder;  now  he  finds,  in- 
stead of  ple:tsures,  torments;  imttead  of  joys, 
heavin<    -  '  ' 

of  the    i 
of  sill  -<iii  ii'iw  itiiii  Ij.i/.irii^I 

Laziirus,  it  iii:iy  Ih-,  might  have  done  him 
tome  good  if  he  might  hare  been  enter- 
tained in  times  past,  and  might  have  |>er- 
suaded  him  at  least  not  to  bare  jcono  on  v* 
grievously  wirke^l ;  b'^ 
not  n^jard  him,  hf  is  r 
though  he  l<>!«e  hi-  ur 

but  now  send   L^i    .  ii 

father's  house,  and  let  him  tell  them  from 
that  if  they  run  on  io  sin  as  I  have  done,  *. 
mast  and  shall  receive  the  same  wages  th. 
Lav.  1. 

1  o  of  this,  jrou  that  are  dcspiscn 


of  the  least  of  the  Laxaruses  of  oar  Lord 
Jesus  Christ:  it  may  bo  now  you  arr  loth  to 
receive  tliose  little  ones  of  his,  bccauM?  thov 
arc  not  gentlemen.  '  "  -,  %»ith 

I'ontiuit    I'ilaU-     ■!  ^_    auj 


Ijitin.     N 
to  them 
of  this. 

TliM.l 

Cht 

notliill^-,      ll:l% 

and  receive  it 

rejr;.-  ' 

of    • 


itt>t  *|icak 
all   bevaus* 


-!'<-l  of  the   I.ord  JrMit 
:  lo  them  fr«-«ly  and  for 


sing  and  cry,  Bend  him  to  i: 
I  say,  remember  this,  ye  thn* 
of  suuill  things:  the  time  is  ' 
would  be  glad  if  you  n^ 
fr'>!n   <  'bri-t.  or  !i!«  *'\\' 


|>el  of  our  I<ord  Jesus. 

Again,  see  here  the  Li 
are   in    that    eo   to   hell 


the 

lUit  when  they  depart  ti 
into  hell,  and  find  th< 
able  misery,  then  they 


1.11 
I   sm 


in  I  left  will  aMurcdly  fall  into  Mxm 

place  of  (•'••■•.  ••>'-.  . 

"  I    pray   thee    send    him    to  my   father's 
-e."     Ah,    frien«U   and  -.    it   is 

you    litlb'    t''ink    "f  l!  )»«'    of 

yi»ur  fri'  lO 

hell.     L-r  .  rs 

bouse  to  preach  the  Uu«|>ct  to  iheni,  lest  ibmf 
also  come  into  the«e  torments. 

Ilrrv',   men   while    they  live  can  villiof^ 

■      ' .  a 

•n 


drunkard  is  • 


784 


BUNYAN'S  COMPLETE   WORKS. 


and  another  roaring  under  the  wrath  of  God, 
saying,  Oh  that  I  was  with  him,  how  would  I 
rebuke  him  and  persuade  him  by  all  means  to 
leave  off  these  evil  courses !  Oh  that  they  did 
but  consider  what  I  now  sufifer  for  pride,  cov- 
etousness,  drunkenness,  lying,  swearing,  steal- 
ing, whoring,  and  the  like !  Oh  did  they  but 
.  feel  the  thousandth  part  thereof,  it  would 
make  them  look  about  them,  and  not  buy  sin 
at  so  dear  a  rate  as  I  have  done,  even  with  the 
loss  of  my  precious  soul. 

"Send  him  to  my  father's  house."  Not  to 
my  father,  but  to  my  father's  house.  It  may 
be  there  are  ungodly  children,  there  are  un- 
godly servants  wallowing  in  their  ungod- 
liness; send  him  therefore  to  my  father's 
house.  It  is  like  they  are  still  the  same  that 
I  left  them ;  I  left  them  wicked,  and  they  are 
wicked  still:  I  left  them  slighters  of  the  Gos- 
pel, saints,  and  ways  of  God,  and  they  do  it 
Btill.  "Send  him  to  my  father's  house;"  it  is 
like  there  is  but  little  between  them  and  the 
place  where  I  am ;  send  him  to-day,  before  to- 
morrow, "  lest  they  come  into  the  same  place 
of  torment."  I  pray  thee  thou  wouldst  send 
him.  I  beg  it  on  my  bended  knee,  with  cry- 
ing and  with  tears,  in  the  agony  of  my  soul. 
It  may  be  they  will  not  consider  if  thou  do  not 
Bend  him.  I  left  them  sottish  enough,  hard- 
ened as  well  as  I ;  they  have  the  same  devil 
to  tempt  them,  the  same  lusts  and  world  to 
overcome  them :  "  I  pray  thee  therefore  that 
thou  wouldst  send  him  to  my  father's  house." 
Make  no  delay,  lest  they  lose  their  souls,  lest 
they  come  hither;  if  they  do,  they  are  like 
never  to  return  again.  Oh,  little  do  they 
think  how  easily  they  may  lose  their  souls; 
they  are  apt  to  think  their  condition  to  be  as 
good  as  the  best,  as  I  once  through  ignorance 
did ;  but  send  him,  send  him  without  delay, 
"  lest  they  come  into  this  place  of  torment." 
Oh  that  thou  wouldst  give  him  commission; 
do  thou  send  him  thyself;  the  time  was  when 
I,  together  with  them,  slighted  those  that 
were  sent  of  God,  though  we  could  not  deny 
but  that  he  spake  the  word  of  God  and  was 
sent  of  him,  as  our  conscience  told  us ;  yet  we 
preferred  the  calls  of  men  before  the  calls  of 
God ;  for  though  they  had  the  one,  yet  because 
they  had  not  the  other  in  that  anti-Christian 
way  which  we  thought  meet,  we  could  not, 
would  not,  either  hear  him  ourselves  nor  yet 
give  consent  that  others  should.  But  now 
a  call  from  God  is  worth  all.  Do  (thou) 
therefore  send  him  to  my  father's  house. 
The  time  was  when  we  did  not  like  it,  ex- 


cept it  might  be  preached  in  the  synagogue; 
we  thought  it  a  low  thing  to  preach  and  pray 
together  in  houses;  we  were  too  high-spirited, 
too  superstitious;  the  Gospel  would  not  down 
with  us  unless  we  had  it  in  such  a  place  by 
such  a  man;  no,  nor  then,  neither,  effectually. 
But  now,  oh  that  I  was  to  live  in  the  world 
again,  and  might  have  that  privilege  to  have 
some  acquaintance  with  blessed  Lazarus,  some 
familiarity  with  that  holy  man,  what  attend- 
ance would  I  give  unto  his  wholesome  words  I 
How  would- 1  aifect  his  doctrine  and  close  in 
with  it !  How  would  I  square  my  life  thereby ! 
Now,  therefore,  as  it  is  better  to  hear  the 
Gospel  under  a  hedge  than  to  sit  roaring  in  a 
tavern,  it  is  better  to  welcome  God's  begging 
Lazaruses  than  the  wicked  companions  of 
this  world.  It  is  better  to  receive  a  saint  in 
the  name  of  a  saint,  "a  disciple  in  the  name 
of  a  disciple,"  (Luke  x.  16,)  than  to  do  as  I 
have  done.  Oh,  it  is  better  to  receive  a  child 
of  God  that  can  by  experience  deliver  the 
things  of  God,  his  free  love,  his  tender  grace, 
his  rich  forbearance,  and  also  the  misery  of 
man  if  without  it,  than  to  be  "daubed  up  with 
untempered  mortar."  Ezek.  xiii.  Oh,  I  may 
curse  the  day  I  gave  way  to  the  flatteries  and 
fawning  of  a  company  of  carnal  men;  but 
this  my  repentance  is  too  late :  I  should  have 
looked  about  me  sooner  if  I  would  have  been 
saved  from  this  woeful  place.  Therefore  send 
him  not  only  to  the  town  I  lived  in,  and  to 
some  of  my  acquaintance,  but  to  my  father's 
house. 

In  my  lifetime  I  did  not  care  to  hear  that 
word  that  cut  me  most  and  showed  me  mine 
estate  aright.  I  was  vexed  to  hear  my  sins 
mentioned  and  laid  to  my  charge;  I  loved 
him  best  that  deceived  me  most — that  said, 
Peace,  peace,  when  there  was  no  such  thing. 
Jer.  V.  20,  31.  But  now,  oh  that  I  had  been 
soundly  told  of  it!  Oh  that  it  had  pierced 
both  mine  ears  and  heart,  and  had  stuck 
so  fast  that  nothing  could  have  cured  me 
saving  the  blood  of  Christ!  It  is  better  to 
be  dealt  plainly  with  than  that  we  should  be 
deceived;  they  had  better  see  their  lost  condi- 
tion in  the  world  than  stay  to  be  damned  as  I 
have  done.  Therefore  send  Lazarus,  send  him 
to  my  father's  house.  Let  him  go  and  say,  I 
saw  your  son,  your  brother,  in  hell,  weeping 
and  wailing  and  gnashing  his  teeth.  Let  hira 
bear  them  down  in  it  and  tell  them  plainly  it 
is  so,  and  that  they  shall  see  their  everlasting 
misery  if  they  have  not  a  special  care.  Send 
him  to  my  father's  house. 


.S  J  I.  lis   I  KUM   UKLL, 


\<:i.  ^^.  /  ..,-  /  ft'i'-.-  jiry  firr-rnrr-n  ;  that  /k 
tfdij'y  unto  them,  Utt  they  alao  come  int^. 
jilnif  of  torment, 

Thtse  wonLi  are  (if  I  may  «o  say)  a  reason 
given  by  those  in  hell  why  they  uro  ruftU-m 
ami  do  cr)'  imj  aloud;   it  U  that  their  com- 
I>auionjj  might  l>e  dellvervU  from  thotto  intol- 
erable tormeutri   which    they   must  aixl  bIkiII 
un.lefK'o  if  tiiey  fall  rtli«.rt  of  everliu.iiiiu'  lit'. 
by  Jwu«»  (.'hri-l:    ".Sn'l  him   to  my 
houHt :  for  I  have  five  lirethren,"  ft*:,      i 
while  they   livtd  amon)?  them   in  the  world 
they  were  not  no  Hen^iblu  of  their  ruin,  yet 
now  they  arc  paf««ctl  out  of  the  world,  and  do 
partake  of  that  which  they  were  before  warned 
of,  they  can,  I  miy,  then  cry  out,  Now  I   find 
it   to  be  true  indeinl  which  wa.-*  once 
un  told  and  declare^l  to  me  that  it  \v.   . 
Minly  come  to  paiw. 
For  I  have  five  brethren."     Here  you  may 
that-thero  may  be  and  are  whole  boum*- 
x'.UIh  in  a  damnable  »U\ic  and  condition,  an 
our  Lonl  Jj-sutj  doth  by  this  ni^^nify.    Send 
him  to  n>y  father's  h'-  'icy  are  all  in 

one  »tate.     I  left  a!!   :  w  in  a  pitiful 

case.     iVopl,' wli  f  iu-re  cannot  en- 

dure to  hear  that  ■  i'A  be  all  in  a  mis- 

erable condition,  but  when  they  are  under  the 


785 

■id 


wrath  of  CuA  thrv 
are  very  sure  of  i' 
Uiey  were  in  ihi 
they   fell  iihnrt 
U>cy  go  on,  « 
.iii!i-llv  to  111 . 


cor 
Ml' 
k>t 
lb. 


it,  ami 
t,  when 


d  muat  be  dajun(<tl 


'.liu>-naroclv.  that 


•n  ■  '.ion  witb  '■ 

the  ..  ,.    ... o  and  dio  <»•  ■  -i.  -  .  u  i  i:u,j 

the  pit  together,  tbo  one  b  ralher  a  vrKAlioo 

•  r 

(own  that  i«  '. 

•   "  ■''•'    " '-  ■     .,   ...» 
ri^t  that  ar«  i,^  i\nj 

will    lalMtur  to  iiur..t:<    niKi    loiion   nt*  stef*; 
this  is  eonimonlv  Mvn. 

A  ■ 

ol) 


enticing  them,  and 
example  iK'fore  thctn. 
addicted  to  pride,  and  i 

ne« .       ■    ■  ' 

Vnk 


AI«o,  if  there  be  any  given  i 

lying,  whorin-.'    '•  ■  ^  *  

tonnoiMi,  or  ai 
exjH'rl  ill 
..th.  p»  t) 


rupter*. 

agv 
Ue 

anil 


III      l.v    t\ 


u. 

«u:i; 
ratlicr  i 


tcept  t'rui 


I  Aiioll  U'  rv>iU;iv4  At 


in 

th' 

Ih. 

rmi -         .  

boun'  good;   fitr,  let  me  lell  you,  li 


iAhcn  and  cauw  I) 


thM     Uh. 


786 


BUNYAN'S  COMPLETE   WORKS. 


therefore,  will  not  this  aggravate  thy  torment? 
Yea,  if  thou  shouldst  die  and  go  to  hell  before 
thy  neighbours  or  companions,  besides  the 
guilt  of  thine  own  sins  thou  wouldst  be  so 
loaded  with  the  fear  of  the  damnation  of 
others  to  be  laid  to  thy  charge  that  thou 
wouldst  cry  out,  Oh  send  one  from  the  dead 
to  this  companion  and  that  companion  with 
whom  I  had  society  in  my  lifetime,  for  I  see 
my  cursed  carriage  will  be  one  cause  of  his 
condemnation  if  he  fall  short  of  glory.  I  left 
him  living  in  foul  and  heinous  offences,  but  I 
was  one  of  the  first  instruments  to  bring  him 
to  them.  Oh,  I  shall  be  guilty  both  of  my  own 
and  his  damnation  too !  Oh  that  he  might  be 
kept  out  hence,  lest  my  torments  be  aggra- 
vated by  his  coming  hither ! 

For  where  ungodly  people  do  dwell  together, 
they  being  a  snare  and  stumbling-block  one  to 
another  by  their  practice,  they  must  be  a  tor- 
ment one  to  another  and  an  aggravation  of 
each  other's  damnation.  Oh  cursed  be  thy 
face,  saith  one,  that  ever  I  set  mine  eyes  on 
thee !  It  was  along  of  thee ;  I  may  thank  thee ; 
it  was  thee  that  did  entice  me  and  ensnare 
me ;  it  was  your  filthy  conversation  that  was 
a  stumbling-block  to  me ;  it  was  your  covet- 
ousuess,  it  was  your  pride,  your  haunting 
the  alehouse,  your  gaming  and  whoring;  it 
was  along  of  you  that  I  fell  short  of  life ;  if 
you  had  set  me  a  good  example  as  you  set 
me  an  ill  one,  it  may  be  I  might  have  done 
better  than  now  I  do,  but  I  learned  of  you, 
I  followed  your  steps,  I  took  counsel  of  you. 
Oh  that  I  had  never  seen  your  face !  Oh 
that  thou  hadst  never  been  born  to  do  my  soul 
this  wrong,  as  you  have  done !  Oh,  saith  the 
other,  and  I  may  as  much  blame  you,  for  do 
you  not  remember  how  at  such  a  time  and  at 
«uch  a  time  you  drew  me  out  and  drew  me 
away,  and  asked  me  if  I  would  go  with  you 
when  I  was  going  about  other  business,  about 
my  calling;  but  you  called  me  away,  you  sent 
for  me;  you  are  as  much  in  fault  as  I.  Though 
I  were  covetous,  you  were  proud,  and  if  you 
learned  covetousness  of  me,  I  learned  pride 
and  drunkenness  of  you.  Though  I  learned 
yoa  to  cheat,  you  learned  me  to  whore,  to  lie, 
to  scoff  at  goodness.  Though  I,  base  wretch ! 
did  stumble  you  in  some  things,  you  did  as 
much  stumble  me  in  others  ;  I  can  blame  you 
as  you  blame  me;  and  if  I  have  to  answer  for 
some  of  your  most  filthy  actions,  you  have  to 
answer  for  some  of  mine.  I  would  you  had 
not  come  hither ;  the  very  looks  of  you  do 
wound  my  soul  by  bringing  my  sins  afresh  into 


my  mind — the  time  when,  the  manner  how, 
the  place  where,  the  persons  with  whom.  It 
was  with  you,  you  !  grief  to  my  soul !  Since 
I  could  not  shun  thy  company  there,  oh  that  I 
had  been  without  thy  company  here! 

I  say,  therefore,  for  those  that  have  sinned 
together  to  go  to  hell  together,  it  will  very 
much  perplex  and  torment  them  both:  there- 
fore I  judge  this  one  reason  why  they  that  are 
in  hell  do  desire  that  their  friends  or  compan- 
ions do  not  come  thither  into  the  same  place 
of  torment  that  they  are  in,  and  therefore 
why  Christ  saith  that  the  damned  souls  cry 
out,  Send  to  our  companions,  that  they  may  be 
warned  and  commanded  to  look  to  themselves. 
Oh  send  to  my  five  brethren  !  It  is  because 
they  would  not  have  their  own  torments 
heightened  by  their  company,  and  a  sense, 
yea,  a  continual  sense,  of  their  sins  which  they 
caused  them  to  commit  when  they  were  in  the 
world  with  them.  For  I  do  believe  that  the 
very  looks  of  those  that  have  been  beguiled 
of  their  fellows — I  say  their  very  looks  will  -be 
a  torment  to  them ;  for  thereby  will  the  re- 
membrance of  their  own  sins  be  kept  (if  pos- 
sible) the  fresher  on  their  consciences  which 
they  committed  with  them  ;  and  also  they  will 
wonderfully  have  the  guilt  of  others'  sins  upon 
them,  in  that  they  were  partly  the  cause  of 
their  committing  them,  being  instruments  in 
the  hands  of  the  devil  to  draw  them  in  too. 
And  therefore  lest  this  come  to  pass,  "I  pray 
thee  send  him  to  my  father's  house."  For  if 
they  might  not  come  hither,  peradventure  my 
torment  might  have  some  mitigation  ;  that  is, 
if  they  might  be  saved,  then  their  sins  will  be 
pardoned  and  not  so  heavily  charged  on  my 
soul.  But  if  they  do  fall  in  the  same  place 
where  I  am,  the  sins  that  I  have  caused  them 
to  commit  will  lie  so  heavy,  not  only  on  their 
soul,  but  also  on  mine,  that  they  sink  me  into 
eternal  misery  deeper  and  deeper.  "  Oh  there- 
fore send  him  to  my  father's  house,  to  my  five 
brethren,  and  let  him  testify  to  them,  lest  they 
come  into  this  place  of  torment." 

These  words  being  thus  understood,  what  a 
condition  doth  it  show  them  to  be  in — them 
that  now  much  delight  in  being  the  very  ring- 
leaders of  their  companions  into  sins  of  all 
sorts  whatsoever ! 

While  men  live  here,  if  they  can  be  counted 
the  cunningeet  in  cheating,  the  boldest  for 
lying,  the  subtlest  for  coveting  and  getting 
the  world— if  they  can  cunningly  defraud,  un- 
dermine, cross  and  anger  their  neighbours,  ye&, 
and  hinder  them  from  the  means  of  grace,  the 


SIGHS  FROM  HELL. 


787 


Gospel  of  Christ — they  glon-  in  it,  take  a  pride 
in  it,  and  think  them}M.'lvi>5i  pretty  well  at  vwm, 
and  t)ieir  minds  uri'  .•wnncwhat  quiet,  In-in)?  bv- 
<faiU<d  with  sin. 

I>ut,  frit*nd,  wlien  thnu  ha-st  loMt  thix  lifr, 
and  dnxt  brtfin  to  lift  up  thine  eyi*s  in  hell,  and 
Hvv^t  what  thy  sins  liuve  br«>ui;lit  tlut*  tu,  and 
not  only  M<t,  hut  that  thou  hy  thy  tiltliy  Mins 
didnt  aiute  otbern  (devildike)  tu  fall  into  tin* 
vttine  condeDinatiun  with  the**,  and  that  one  of 
the  rea-sons  fur  their  damnation  wiw  this,  that 
(hou  didst  h'ud  them  to  the  ouminissiun  of 
those  wi<k>-.l  prurtiff .s  of  titii*  worhl  and  the 
lU4t«  then-of.  then,  oh  that  iwimelMNiy  wouhl 
»top  th*m  from  eomin>»,  h-st  tliey  also  eomo 
into  this  phire  of  torment  nml  l>e  ilamnetl  na  I 
am  !  How  will  it  tonnent  mc  !  Ihilaam  couhl 
not  to  he  ci>ntente<l  to  h«>  d:unne<l  himself,  hut 
also  he  mU't  by  \\  s  wieke<ln«'s.s  muse  others  to 
iitumhie  and  fall.  The  seriben  and  i*hurise<>s 
cnuld  not  be  rontent  to  keep  out  of  heaven 
thonisidvej*,  but  they  must  iabour  to  keep  out 

others     too.       'I  111  r.  r..r.'      (li.ir.i     i,     tin-     "r,-utcr 

damnation. 

The  «le«vivc(i    i-aiiii.>t    d.'  rmn.iit   (■>   ii<>  de- 
ceived hims4-lf,  but  he  must  latxnir  to  dereive 
others  als4».     The  drunkard  eannot  I" 
to  go  to  hell  for  his  sins,  but  he  must  • 
eau.*(c  others*  to  fall  into  the  same  furnace  wiih 
him.     IJut  l«Mik  to  yourselvt'-t,  for  here  will  be 
damnation  U|M)n  damnation — damne«l  for  thy 
own  (<ins,  and  damne<|  for  thy  b«'inp  :      '   ' 
with  others  in  their  xins,  and  damnetl  ' 
guilty  of  ihi-  damnation  of  others.      ' 
will  the  drunkanlsory  for  teailint;  (h< 
bourx  into  drunkenn<-?>a!     liow  will 
ctou»  perwiu  howl  for  setting  hi-s  nn. ..      ... 

his  friend,  hiit  brother,  hiA  children  and  rela- 

tion«  so  wiekeil  an  example,  by  whirh  '     '      ' 

not  ordy  wron^eil   his  hwm   sold,  but 

Snuls   of  others  I       I 

other*  to  lie  ;  the  - 

the  whoremonger  ier»  to  whore. 

Now  all  thcsic,  w....    —  '.t  of  the  liL.    •   r' 
will  be  guilty  not  only  of  their  own  dir 
but  of  others.     I  '   "  "' 

art  mueh  bei-n  tl)> 
others  that  1  suu  i 
nation   of  them    ^ 

nM  their  own  damnation.     .**<»me  in<M. 
bt  fearitl)  at  the  day  of  judgment  will  :     - 
to  be  the  authon  of  deatroyini;  whole  nali 
H>'  '     do  you  think.  lUtlaam   ^> 

hi'  ■•  to  answer  for  .'    H..w  n 

>J;»ii..ii..  t .'       H  .w   many    i' 
hirc«J    the  soldten  to  m/   t 


to  I 

I.I. 


away  JeHU«,  and  by  that  means  atumblcd  their 

brethren  to  thin  <Uy,  and   wa 

bindini;  them  from  l>elievinir  '  < 

and   ' 

nat: 

How  many  |MHir 
swer  for,  think  you 
prictila,  how  many  aoula  haN 

m(>anji  of  -'  -•- >      -' 

eorrupt  <1 

ter  f 

for   : 

they,   ni.. 

have  wh.. 

auNwer  for.     Ah,  friend  I  I  tell  lh< 

hiwt  taken  in  hand  to  ]" '   ■     • 

may  l>e  thou  liant  taken 

tell  what.     \y  V- 

whole  parish  ■ 

erying  nut,  Tliis  \n  ., 

is  along  of  thee  ;  t  ■  ,. 

truth,  thou   didst  lead  mi  away    willi 

thuu  wast  afraid  to  tell  us  of  ••••r  '■■■- 

abnuld   not   put  meat    fant 

mouth.      ()   <  i;       ■  '  ■  ,j 

shouliLst  Iw-gii 

trr  us  thus  I      \ 

till-  Word  ahr>' 

us,  and  al»o  teti  u*  t* 

is  the  way  uf  (toil  v  !«• 

doctrine;  and  waf>(  lit 


i    ,  ::.i-...a   .i:.  i    .    ., . 

Hcnd  him  to  the  l<>itn  in  nhirh  I  did 
•   I  be  th. 
I  to  my  !■  .  , 

I'*  tu  aji«»vr  twf  XluiU  «ouU  iUkI 

<  ih   *en>l  him,  therefore,  ami    let   him  tell 

tii.-i.    iii.i  li-^t'l'v  nil!   .  I  h.  Ill     !.  .t    •>..  V     ,'..,.■    1114 


if    thjr   earriaicra    or     > 

«..rl»-   cooaider   it  n«"> 

cry,  "I  pray  H 


thi) 


Ihu   pli 


788 


BUNYAN'S  COMPLETE    WORKS. 


If  so,  then  I  shall  not  only  say  to  the  blind 
guides,  Look  you  to  yourselves  and  shut  not 
out  others,  no,  but  this  doth  reach  unto  all 
those  that  do  not  only  keep  souls  from  heaven 
by  preaching  and  the  like,  but  speaks  forth  the 
doom  of  those  that  shall  anyways  be  instru- 
mental to  hinder  others  from  closing  in  with 
Jesus  Christ.  Oh  what  red  lines  will  those  be 
au-ainst  all  those  rich,  ungodly  landlords  that 
80  keep  under  their  poor  tenants  that  they  dare 
not  go  out  to  hear  the  word,  for  fear  their  rent 
shouli:  be  raised  or  they  turned  out  of  their 
houses!  What  say  est  thou,  landlord?  Will 
it  not  cut  thy  soul  when  thou  slialt  see  that 
thou  couldst  not  be  content  to  miss  heaven 
thyself,  but  thou  must  labour  to  hinder  others 
also?  Will  it  not  give  thee  an  eternal  wound 
in  thy  heart,  both  at  death  and  judgment,  to 
be  accused  of  the  ruin  of  thy  neighbour's  soul, 
thy  servant's  soul,  thy  wife's  soul,  together 
with  the  ruin  of  thine  own?  Think  on  this, 
you  drunken,  proud,  rich,  and  scornful  land- 
lords; think  on  this,  mad-brained,  blasphemous 
husbands,  that  are  against  the  godly  and  chaste 
conversation  of  your  wives;  also  you  that  hold 
your  servants  so  hard  to  it  that  you  will  not 
spare  them  time  to  hear  the  word,  unless  it  be 
where  and  when  your  lusts  let  you.  If  you 
love  your  own  souls,  your  tenants'  souls,  your 
wives'  souls,  your  servants'  souls,  your  chil- 
dren's souls,  if  you  would  not  cry,  if  you  would 
not  howl,  if  you  would  not  bear  the  burden  of 
the  ruin  of  others  for  ever,  then  I  beseech  you, 
consider  this  doleful  story,  and  labour  to  avoid 
the  soul-killing  torment  that  this  poor  wretch 
groaneth  under  when  he  saith,  "  I  pray  thee 
therefore  that  thou  wouldst  send  him  to  my 
father's  house." 

"  For  I  have  five  brethren  that  he  may  tes- 
tify " — -jiiark,  that  he  may  testify — "  unto  them, 
lest  they  come  into  this  place  of  torment." 

These  words  have  still  something  more  in 
them  than  I  have  yet  observed  from  them ; 
tiiere  are  one  or  two  things  more  that  I  shall 
'  briefly  touch  upon ;  and  therefore  mark,  he 
saith,  "  That  he  may  testify  unto  them,"  &c. 
Murk,  I  pray  you,  and  take  notice  of  the  word 
testify.  He  doth  not  say.  And  let  him  go  unto 
them,  or  speak  with  or  tell  them  such  and  such 
things.  No,  but  let  him  testify  or  affirm,  it 
constantly,  in  case  any  should  oppose  it.  "Let 
him  testify  unto  them."  It  is  the  same  word 
the  Scripture  uses  to  set  forth  the  vehemency 
of  Christ  in  his  telling  of  his  disciples  of  him 
that  should  betray  him.  "And  he  testified, 
saying,  One  of  you  shall  betray  me."     And  he 


testified — that  is,  he  spake  it  so  as  to  lash  ot 
overcome  any  that  should  have  said.  It  shall 
not  be.  It  is  a  word  that  signifies  that  in  case 
any  should  oppose  the  thing  spoken  of,  yet 
that  the  party  speaking  should  still  continue 
constant  in  his  saying.  "  And  he  commanded 
them  to  preach  and  to  testify  that  it  is  He  that 
was  ordained  of  God  to  be  the  judge  of  quick 
and  dead."  To  testify — mark,  that  is  to  be 
constant,  irresistible,  undaunted  in  case  it 
should  be  opposed  and  objected  against.  So 
here  let  him  testify  to  them,  lest  they  come 
into  this  place  of  torment 

From  whence  observe  that  it  is  not  an  easy 
matter  to  persuade  them  who  are  in  their  sins 
alive  in  this  world  that  they  must  and  shall  be 
damned  if  they  turn  not  and  be  converted  to 
God.  "  Let  him  testify  to  them  ;"  let  him 
speak  confidently,  though  they  frown  upon 
him  or  dislike  his  way  of  speaking.  And  how 
is  this  truth  verified  and  cleared  by  the  car- 
riage of  almost  all  men  now  in  the  world  to- 
ward them  that  preach  the  Gospel,  and  show 
their  own  miserable  state  plainly  to  them  if 
they  close  not  with  it !  If  a  man  do  but  in- 
deed labour  to  convince  sinners  of  their  sins 
and  lost  condition  by  nature,  though  they  must 
be  damned  if  they  live  and  die  in  that  condi- 
tion, oh  how  angry  are  they  at  it !  Look  how 
he  judges,  say  they ;  hark  how  he  condemns  us ; 
he  tells  us  we  must  be  damned  if  we  live  and 
die  in  this  state.  We  are  offended  at  him,  we 
cannot  abide  to  hear  him  or  any  such  as  he ; 
we  will  believe  none  of  them  all,  but  go  on  in 
the  way  we  are  going.  "  Forbear,  why  shouldst 
thou  be  smitten?"  said  the  ungodly  king  to 
the  prophet  wdien  he  told  him  of  his  sins. 

I  say,  tell  the  drunkard  he  must  be  damned 
if  he  leaves  not  his  drunkenness,  the  swearer, 
liar,  cheater,  thief,  covetous,  railers,  or  any 
ungodly  persons,  they  must  and  shall  lie  in 
hell  for  it  if  they  die  in  this  condition,  they 
will  not  believe  you  nor  credit  you. 

Again.  Tell  others  that  there  are  many  .n 
hell  that  have  lived  and  died  in  their  condi- 
tions, and  so  are  they  like  to  be  if  they  convert 
not  to  Jesus  Christ  and  be  found  in  him,  or 
that  there  are  others  that  are  more  civil  and 
sober  men,  who,  (although  we  know  that  their 
civility  will  not  save  them,)  if  we  do  but  tell 
them  i^lainly  of  the  emptiness  and  unprofit- 
ableness of  that  as  to  the  saving  of  their  souls, 
and  that  God  will  not  accej^t  them  nor  love 
them,  notwithstanding  these  things,  and  that 
if  they  intend  to  be  saved  they  must  be  better 
provided  than  with  such  righteousness  as  this 


SKiHS  FIIOJJ  HELL. 


r89 


i!.:i 


they  will  either  flinj?  away  and  conu>  to  hear  |  also  when  jrou  ai\  gon«,  IcM  you  do  cry  in  the 

uo   more,  or  eUe   if  ihey  d«»  eonio  tlu-y  wl"       ' '  •    —  •     ^       • 

bring  such  prejudice  with  them  in  their  hi 
"that  the  wor  "  1  hIuiII  n.-t 

it  being  mix-  .  .  laitli,  bir. 

dice  in  ihcni   (inu   ii.  ar  it."     Nay,  ibi-ri-  Mtil 
w»me  of  thcni  Ik*  so  full  of  anger  that  they  will 
break  out  and  cull  even  thme  that  H]Mnik  tin- 
truth   berrtii"*,  yea,  and  kill  them.     And  why 
B<»?     H«tauM'  they  tell  them  that  if  they  live  i 
In  their  sinn,  '" 
turn  and  liv.' 
holy  and  ju^t  an-i 
not    wive  them.      N 

plainly  that   unh-AH   they  have  their  Hin^  un<i 
unrighteoUHuesjt  ttMi,  and  clmw  in  witif  a  nakc«l 
JoHU«  Chrint,  hi.H  bUMxl  and  meritt,  anti  what 
he  hath  done,  and  i^  now  iloin-^'  f<ir 
they  cannot   be  wivinl,  and  unh-?>>  th. 
the  tieoh  of  the  iktn  of  .Man  ami  drink 
bl'MMl  they  have  no  life  abi<ling  in  tlieui,  t 
pnivel  pre7»ently  and  are  ort"ende<l  at  it,  (a»»  ; 
Jews  were  with  (.'hri.sl  for  !«peuking  t!"  - 
thing  to   them,)   and  (ling  away  tin  i 
their  souls  and  all,  by   j 
doi'trine  of  the  Son  of  i  " 

thoUi:h    they    will    lii.f 

tV.-refnrr  he  that  i-.  a  |i  • 

I.  not  only  ti>  tell  them,  but  to  t-  hinih>ni   hut    ther   will 

V...  ;ii,  again  and  again,  that  their  >kin».  ..  .i._i„,..t;,,n   with    "    ■ 

continue  in  them,  will  damn  them  and  dm  tw  yvt  u>  • 


duiir. 

.Xu'.dn. 
fr..i,, 
h  M  ' 


Inn- 

then.,    ...    ,:.. 

c«ur<M«,  arr  lu  nure  • 


lie  in   th.r 
.     1  ,  ..  ■;.  op«T,  of  • 

Mark.   I   pmy  you,  wh.. 

that    bclierrth   nut    u  cuuU4;mu«.-U  a1- 


notion  <'! 

lieve  in  t  .. 

general  day  of  ju  ■ 

many  <>f  ym 

have    J"'.  11    ». 

un! 

reni, 

I  say,  hath  not  thi"  U'-n  X-- 

fieal  unto  you   from  time  t^   ■ 

•tate  i^  mi-,  rable,  that  yet  you 

better,  I    .      ' 


th'Hi  mu-' 


in   an   <■■ 

in 

Th 

IMtU 

r,  and    i 

aui . . 

.,» 

that  >•  •  * 

of  grace 

in 

your  ! 

fidth  in  < 

• 

an\\  ha'. 

think  v.. 

ur 

Tou   niAT 

b«- 

- 

ift  not. 


iNin   the   |«ar1iM 

M...    ..-,     .....tin    \»-    -■  -••■-d 
ii  aiv  alive,  in  it*  i 


r9o 


BUN  VAN'S  COMPLETE    WORKS. 


he  nuiy  win  upon  them,  and  so  they  may  be 
kept  from  hence,  from  coming  into  this  griev- 
ous place  of  torment.  Observe,  again,  that 
there  is  a  possibility  of  obtaining  mercy,  if 
now,  I  say,  now  in  this  day  of  grace,  we  turn 
from  our  sins  to  Jesus  Christ;  yea,  it  is  more 
than  possible.  And  therefore,  for  thy  encour- 
agement, do  thou  know  for  certain  that  if  thou 
shall  in  this  thy  day  accept  of  mercy  upon 
God's  own  terms,  and  close  with  him  effect- 
ually, God  hath  promised,  yea,  made  many 
promises,  that  thy  soul  shall  be  conducted 
safe  to  gbry,  and  shall  for  certain  escape  all 
the  evil  that  I  have  told  thee  of;  ay,  and 
mai:y  more  that  I  can  imagine.  Do  but 
search  the  Scriptures,  and  see  how  full  of  con- 
solation they  are  to  a  poor  soul  that  is  minded 
to  close  in  with  Jesus  Christ.  "He  that 
cometh  to  me,"  saith  Christ,  "  I  will  in  nowise 
cast  out."  Though  he  be  an  old  sinner,  "  I 
will  in  nowise  cast  him  out" — mark,  "in  no- 
wise," though  he  be  a  great  sinner.  "  I  will 
in  nowise  cast  him  out"  if  he  comes  to  me. 
Though  he  has  slighted  me  never  so  many 
times,  and  not  regarded  the  welfare  of  his  own 
soul,  yet  let  him  now  come  to  me,  and  not- 
withstanding this,  "  I  will  in  nowise  cast  him 
out"  nor  throw  away  his  soul.  Again,  saith 
the  apostle,  "  Now  " — mark,  now- — "  is  the  ac- 
cepted time,  now  is  the  day  of  salvation." 
Now  here  is  mercy  in  good  store  ;  now  God's 
heart  is  open  to  sinners  ;  now  he  will  make 
you  welcome;  now  he  will  receive  anybody 
if  they  do  but  come  to  Christ.  "  He  that 
Cometh  to  me,"  saith  Christ,  "  I  will  in  no- 
wise cast  out."  And  why?  Because,  "now 
is  the  accepted  time,  now  is  the  day  of  salva- 
tion." As  if  the  apostle  had  said.  If  you  will 
have  mercy,  have  it  now,  receive  it  now,  close 
in  with  it  now. 

God  hath  a  certain  day  to  hold  out  his  grace 
to  sinners;  now  is  the  time,  now  is  the  day. 
It  is  true  there  is  a  day  of  damnation,  but  this 
is  a  day  of  salvation.  There  is  a  day  coming 
wherein  sinners  "  must  cry  to  the  mountains 
to  liill  on  them,  to  the  hills  to  cover  them 
from  the  wrath  of  God  ;"  but  now,  now  is  the 
day  in  which  he  doth  hold  out  his  grace. 
There  is  a  day  coming  in  which  you  will  not 
be  admitted  to  have  the  privilege  of  one  drop 
of  water  to  cool  your  tongue,  if  now,  I  say,  if 
now  you  slight  his  grace  and  goodness  which 
he  holds  out  to  you.  Ah,  friends,  consider 
there  are  now  hopes  of  mercy,  but  then  there 
will  not;  now  Christ  holds  forth  mercy  unto 
you.  but  then  he  will  not.     Now  there  are  his 


servants  that  do  beseech  you  to  accept  of  his 
grace,  but  if  thou  lose  the  opportunity  that  is 
put  into  thine  hand,  thou  thyself  mayest  be- 
seech hereafter  and  no  mercy  be  given  thee. 
"And  he  cried  and  said.  Father  Abraham, 
have  mercy  on  me,  and  send  Lazarus,  that  he 
may  dip  the  tip  of  his  finger  in  water,  and 
cool  my  tongue,"  and  there  was  none  given. 
Therefore  let  it  never  be  said  of  thee,  as  it 
will  be  said  of  some,  "  Why  is  there  a  price 
put  into  the  hand  of  a  fool,  seeing  he  hath  no 
heart  to  it,"  seeing  he  hath  no  heart  to  make 
a  good  use  of  it  ?  Consider  therefore  with  thy- 
self, and  say,  It  is  better  going  to  heaven  than 
hell ;  it  is  better  to  be  saved  than  damned;  it 
is  better  to  be  with  saints  than  with  damned 
souls ;  and  to  go  to  God  is  better  than  to  go 
to  the  devil. 

Therefore  "  seek  the  Lord  while  he  may  be 
found,  and  call  upon  him  while  he  is  near," 
lest  in  thy  trouble  he  leave  thee  to  thyself,  and 
say  unto  thee  plainly,  "  Where  I  am  thither  ye 
cannot  come." 

Oh,  if  they  that  are  in  hell  might  but  now 
again  have  one  such  invitation  as  this,  how 
would  they  leap  for  joy!  I  have  thought 
sometimes,  Should  God  send  but  one  of  his 
ministers  to  the  damned  in  hell,  and  give  him 
commission  to  preach  the  free  love  of  God  in 
Christ  extended  to  him  and  held  out  to  them, 
if  now  while  it  is  proffered  to  them  they  will 
accept  of  his  kindness,  oh  how  welcome  would 
they  make  this  news  and  close  in  wdth  it  on 
any  terms ! 

Certainly  they  w'ould  say,  We  will  accept  of 
grace  on  any  terms  in  the  world,  and  thank 
you  too,  though  it  cost  life  and  limbs  to  boot ; 
we  will  spare  no  cost  nor  charge  if  mercy  may 
be  had.  But,  poor  souls !  while  they  live  here 
they  will  not  part  from  sin,  with  hell-bred, 
devilish  sin;  no,  they  will  rather  lose  their 
souls  than  lose  their  filthy  sins. 

But,  friend,  thou  wilt  change  thy  note  before 
it  be  long,  and  cry,  O  simple  wretch  that  I  am, 
that  I  should  damn  my  soul  by  sin  !  It  is  true, 
I  have  had  the  Gospel  preached  to  me,  and 
have  been  invited  in ;  I  have  been  preached  to 
and  have  been  warned  of  this ;  but  "  how  have 
I  hated  instruction,  and  mine  heart  despised 
reproof!  I  have  not  obeyed  the  voice  of  my 
teachers,  nor  inclined  mine  ear  to  them  that 
instructed  me." 

Oh  therefore,  I  say,  poor  soul !  is  there  hope? 
Then  lay  thine  hand  upon  thy  mouth  and  kiss 
the  dust,  and  close  in  with  the  Lord  Jesua 
Christ,  and  make  much  of  his  glorious  mercy. 


SIGHS  FROM  HELL. 


r9i 


and  invite-  al'to  thy  coinpuiiiuiut  to  clue«e  iu  with  ' 
the  suiiic  Lord  Jt-sus  Christ,  It-st  one  of  you  do  , 
go  to  hell  boforehund,  uiid  expect  with  grief   i 
of  heart  yiiur  coiiiimnioii.H  to  come  uftt-r ;  und 
in  the  iiieuii  time,  witli  anguish  of  heurt,  do 
Bif^h  and  say,  Oh  jteiul  him  to  my  compuitiomt, 
and  let  liiiii  testify  to  theui,  le/*t  they  uIjw*  come 
into  this  |>hu'e  i>f  torment. 

Now,  then.  frt>m  what  huth  been  wiid  there 
might  many  things  be  Hpoken  by  wuy  of  luw 
tnd  apfdication,  but  I  Hhall  be  very  brief,  and 
but  toueh  some  things,  and  so  wind  up. 

And,  first,  I  shall  begin  witit  the  sad  con- 
dition of  th«»se  that  die  out  of  I'hri-l,  and 
Hpeak  somewhat  t«>  tliat. 

Secondly,  t<i  the  latter  end  of  the  parable, 
which  moro  evidently  conceriM  the  Scripture,  i 
and  speak  somewhat  to  that.  ' 

1.  Therefore  you  see  that  the  first  part  of 
the  parable  contains  a  sad  declaration  of  the 
Htate  of  one  living  and  dying  i»ut  of  Christ — 
how  that  they  lose  heaven  fi>r  hell,  (JikI  for  the 
ilevil,  light  for  dark m-^^s,  joy  for  sorrow.  i 

1.  Wovi  that  they  have  not  »o  much  tut  the  ' 
II  iknt  comfort  from  (iod  who,  in  the  time  they   . 
lie   here   below,   neglect   coming   to   him    for  \ 
mercy;    not  so   much   a-s   one    droj»   of  coUl 
water. 

3.  That  such  souls  will  refn-nt  of  their  folly 
when  repentanci'  will  do  them  uo  good  or  when 
^ey  HhiUI  Itc  puMt  recovery. 

t.  That  all  the  couifortu  much  souls  arc  like  ' 

:iavc  they  have  in  this  world.  I 

o.  Tiiut  all  their  groaniii. 
niovf«»>x|  to  mitigate  in  '. 
h.>  •'  that  is  I  lor  tiie 

tr.i     ^  iL-y  have  <.  1   agaiti-t 

him. 

6.  That  their  sad  state  is  irrcrocablc,  i-i 
they  must  never— mark,  never— come  out  of  I 
that  eoihlition. 

7.  rii>  ir  dt-sircfl  will  not  be  hearU  for  tiicir 
un.'"i'v  li.  u  :.'■  'Urs, 

I'ruui  ti;. >•  things*,  then,  I  pray  \<.u  <..iim.I.  r 
the  «tate  of  those  that  die  out  o: 
yea,  I  s^iy,  consider  their  ml-M'r.iKK    -wn.  , 
think   than  with   thvself.   Well,   if   I    n<; 


will  these  be  to  ue  when  the  Lord  nhall  a«?pa. 
rate  soul  and  body  asunder,  and  lo 

the  grave,  the  other  to  hell,  and 

final    MMiteuco  of  tlvjuui  tuin 
I  nj-on  njfT 


vail 

thi-  tine 
tliev  \\\\. 


ul 


stall 

itiv  . 


yea,  just  at  the  du(ir«,  when 
ix'  •'  the  wlip,  and  leave  thtv  iu 
the  Hiids  and  in  the  brambU-M  for  ail  thai  thuc 
hast  done. 

2.  .\iid,  th<<r<*r»rf>.  l«  prrr»mi  lltf«  thr  dUmsl 
think  (>  '      ^c 

■I-.  my  li:  ,«j 

do  me  at  the  day  of  >\ 

.,  . .it?     Will  my  sins  Jo  m- 

Will  they  bo  able  to  help  nM>  wh 
fetch    my   hut   breath?     Wl.  ,» 

profits   do   me?      And    whu*  ur 

vanities  do  w  :,^ 

nay?     What  .  .«. 

jeitters,  jeerern,  Uarx,  drunkard*,  ami  all  my 
wantons  »|o  mo?  Will  li.  v  i..  •.  »,.  ..,»^  ^\^f 
pains  of  hell?     Will  ti  irn  the 

hand  of  (mkI  from  inllKunj.^  m-  .^-er 

U|Min   me?     Nay,  will  thry  not  i.r 

( tisl  to  show  me  n  :ii 

fort,  but    rather   t'  .ar 

iintte^t  place  of  hell,  where  i  may  swim  id  Art 
and  brimstone? 

8.  Consider  thus  with  thyself,  '  « 

glad  to  have  all,  ev.  -  ■'  —•  ur 

in  lurainst  me  to  «! 

,p 


i  as  they  wef«  into  Ncbuchadoexiar's  Aery 
i  i<  I  nace  T 
4.  C\>iijiider  thua.  Would  I  b«  ftlad  to  have 


•  •It  Irr- 
If  ll 


>  u.\'»\i  Wli.it!  shall  I  hsM: 
a  long  he.ivi-n  t'>>r  SJhall  I  buy 

the  pleA"»ure?«  of  tM"  m.-hi  .u  -.1  dear  a  m^-  ■- 
to  lose  my  soul  for  obtaining  of  tlxiii .'     .'^ 
I 


4r.  I'Ui  ii»  t  will  ci« 


792 


BUNYAN'S  COMPLETE   WORKS. 


Mark,  il  i?  for  ever,  for  ever.  It  is  into 
eTerlasting  damnation,  eternal  destruction, 
eternal  wrath  and  displeasure  from  God, 
eternal  gnavvings  of  conscience,  eternal  con- 
tinuance with  devils. 

Oh  consider,  it  may  be  the  thought  of  seeing 
the  devil  doth  now  make  thine  hair  to  stand 
right  up  on  thine  head.  Oh  but  this,  to  be 
damned,  to  be  among  all  the  devils,  and  that 
not  only  for  a  time,  as  I  said  before,  but  for 
ever,  to  all  eternity ! 

This  is  so  wonderfully  miserable,  ever  mis- 
erable, that  no  tongue  of  mau,  no  nor  of  an- 
gels, is  i\>'.]ii  to  express  it. 

5.  Ci.n^'Mer  much  with  thyself.  Not  only  my 
sins  against  the  law  will  be  laid  to  my  charge, 
but  also  the  sins  I  have  committed  in  slight- 
ing the  Gospel,  the  glorious  Gospel ;  these  also 
must  come  with  a  voice  against  me;  as  thus: 
Nay,  he  is  worthy  to  be  damned,  for  he  re- 
jected the  Gospel,  he  slighted  the  free  grace 
of  God  tendered  in  the  Gospel.  How  many 
times  wast  thou  (damned  wretch!)  invited, 
entreated,  beseeched  to  come  to  Christ,  to  ac- 
cept of  mercy,  that  thou  mightest  have  heaven, 
thy  sins  pardoned,  thy  soul  saved,  thy  body 
and  soul  glorified,  and  all  this  for  nothing  but 
the  acceptance,  and  through  faith  forsaking 
those  imps  of  Satan  which  by  their  embrace- 
ments  have  drawn  thee  down  toward  the  gulf 
of  God's  eternal  displeasure ! 

How  often  didst  thou  read  the  promises,  yea, 
the  free  promises,  of  the  common  salvation! 
How  oft  didst  thou  read  the  sweet  counsels 
and  admonitions  of  the  Gospel  to  accept  of 
the  grace  of  God !  But  thou  wouldst  not,  thou 
regardedst  it  not,  thou  didst  slight  all. 

Secondly.  As  I  would  have  thee  consider 
the  sad  and  woeful  state  of  those  that  die  out 
of  Christ  and  are  past  all  recovery,  so  would  I 
have  thee  consider  the  many  mercies  and  privi- 
leges thou  enjoyest  above  some  (peradventure) 
of  thy  companions  that  are  departed  to  their 
proper  place. 

As — 1.  Consider,  thou  hast  still  the  tliread 
of  thy  life  lengthened,  which  for  thy  sins 
might  seven  years  ago  or  more  have  been  cut 
asunder  and  thou  have  droj)ped  down  among 
the  flames. 

2.  Consider,  the  terms  of  reconciliation  by 
faith  in  Clirist  ani  st.U  proffered  unto  thee, 
and  thou  invited,  yea,  entreated,  to  accept  of 
them. 

3.  Consider,  the  terms  of  reconciliation  are 
but  (bear  with  me  though  I  say  but)  only  to 
believe  in  Jesus  Christ  with  faith  that  purifies 


the  heart,  and  enables  thy  soul  to  feed  on  him 
effectually,  and  be  saved  from  this  sad  state. 

4.  Consider,  the  time  of  thy  de};arture  is  at 
hand,  and  the  time  is  uncertain,  and  also  that, 
for  aught  thou  knowest,  the  day  of  grace  may 
be  past  to  thee  before  thou  diest,  not  lasting 
so  long  as  the  uncertain  life  in  this  world. 
And  if  so,  then  know  for  certain  that  thou  art 
as  sure  to  be  damned  as  if  thou  wast  in  hell 
already,  if  thou  convert  not  in  the  mean  Avhile, 

5.  Consider,  it  may  be  some  of  thy  frienda 
are  giving  all  diligence  to  make  their  calling 
and  election  sure,  being  resolved  for  heaven, 
and  thou  thyself  endeavourest  as  fast  to  make 
sure  of  hell,  as  if  resolved  to  have  it;  and  to- 
gether with  this  consider  how  it  will  grieve 
thee  that  while  thou  wast  making  sure  of  hell 
thy  friends  were  making  sure  of  heaven.  But 
more  of  this  by  and  by. 

6.  Consider,  what  a  sad  reflection  this  will 
have  on  thy  soul  to  see  thy  friends  in  heaven 
and  thyself  in  hell;  thy  father  in  heaven  and 
thou  in  hell ;  thy  mother  in  heaven  and  thou 
in  hell;  thy  brother,  thy  sister,  thy  children 
in  heaven  and  thou  in  hell.  As  Christ  said  to 
the  Jews  of  their  relations  according  to  the 
flesh,  so  may  I  say  to  thee  concerning  thy 
friends,  "There  shall  be  weeping,  and  wailing, 
and  gnashing  of  teeth"  when  you  shall  see 
your  fathers  and  mothers,  brethren  and  sisters, 
husbands  and  wives,  children  and  kinsfolk, 
with  your  friends  and  neighbours,  in  the  king- 
dom of  heaven,  and  thou  thyself  thrust  out. 

But  again,  because  I  would  not  only  tell 
thee  of  the  damnable  state  of  those  that  die 
out  of  Christ,  but  also  persuade  thee  to  take 
hold  of  life  and  go  to  heaven,  take  notice  of 
these  following  things : 

1.  Consider,  that  whatever  thou  canst  do  as 
to  thy  acceptance  with  God  is  not  worth  the 
dirt  of  thy  shoes,  but  is  all  as  filthy  rags. 

2.  Consider,  that  all  the  conditions  of  the 
new  covenant  (as  to  salvation)  are  and  have 
been  completely  fulfilled  by  the  Lord  JesiLS 
Christ,  and  that  for  sinners. 

3.  Consider,  that  the  Lord  calls  to  thee  for 
to  receive  whatsoever  Christ  hath  done^  and 
that  on  free  cost.  Rev.  xxii.  17. 

4.  Consider,  that  thou  canst  not  honour 
God  more  than  to  close  in  with  his  proffers  of 
grace,  mercy,  and  pardon  of  sin.  Rom.  iv. 

Again,  that  which  will  add  to  all  the  rest, 
thou  shalt  have  the  very  mercy  of  God,  the 
blood  of  Christ,  the  preachers  of  the  word,  to 
gether  with  every  sermon,  all  the  promises 
invitations,  exhortations,  and  all  the  counsels 


SIGHS  FROM  HELL. 


and  threatoi»in<^  of  the  blt-s-sed  word  of  Got! — 
thou  shall  luive  all  thy  thoughts,  words,  aiul 
actions,  together  with  all  thy  food,  thy  niiinent, 
thy  sleep,  thy  good-*,  and  alno  all  hours,  d.r 
weeks,  montlls,  and  years,  togetlier  with  wi 
soever  el>e  (kkI  hath  given  thee — I 
abuse  of  all  these  shall  eonu*  up  in  ju 
against  thy  soul,  for  Inwl  will  re«-kon  with  lln-e 
for  every  thing,  whether  it  be  gtMj<l  i.r   ImI 
Eccles.  xii.  14. 

5.  Nay,  further,  it  is  so  unreiLMtnabli-  .i  iwin;^ 
for  a  sinner  to  refuse  the  CJospel  that  the  very 
devils  tlu'Mi.nelvest  will  eonie  in  again.-<t 

well  as  Snlonj,  that  danwu-d  crew.  .M 
they,  I  say,  come  in  against  thee,  and  sjiy,  i> 
thou  simple  man!  O  vile  wretch!  that  hud 
not  so  mucli  care  of  thy  soul,  thy  precious  s<iul, 
aa  tho  beiut  hath  of  itM  young  or  the  dog  of 
the  very  boue  that  lieth  before  him  !  Wiw  thy 
•oul  worth  so  mucii,  and  didst  thou  so  little 
regard  it?  Were  the  thuiiderclaiw  of  the  law 
so  terrible,  and  diilst  tliwu  so  sli;;ht  them? 
B«»id»'s,  was  the  (t«»^pel  so  freely,  so  fntjuently, 
»o  fully  tendered  to  thee,  and  yet  hast  thou  re- 
jected all  these  things? 

Hast  thou  valued  sin  at  a  higher  rate  than 
thy  soul — than  (hhI,  Christ,  ai 
and  communion  with  them  in  et> 
neiw  and  ^'lory  ?  Wast  t!\<>u  n-.t  (••!<1  ••!  hiil- 
fire,  tho^c  intolerable  tlanies?  l>i.i>t  thou  never 
hear  of  those  intolerable  roarings  of  the  damned 
one;*  that  are  therein?  Ditlst  thou  never  hear 
or  read  that  doleful  saying  in  the  IGth  of  Luke, 
how 

I  siiy,  may  liie  very  devii",  Uiioj;  r<M 
with  thee  into  the  burning  furnace  oi   : 
brimstone,  though  not  for  sins  of  so  high  a  na- 
ture aA  thine,  trembling  say,  Ob  that  Christ 
had  rlied  for  devils  as  he  «lii-«l  for  men  !     Ami, 
Oh    •  !   iH'en  pr. 

as  r.  How  »• 

labounti  to  have  closetl  in  with   it!      1 
be  to  us,  for  we  might  never  have  it  pr 
no,  not  in  tho  least,  thougii  we  would  have 
been  glad  of  it !    Ftut  you.  you  have  it  pr  •'  -    ' 
preached,  and  proclaimed  unto  you.   I'l 
4.     i  'U  have  I 

goe<  :  pt  of  i», 

•implr  t'iM)H ! 

vengeaiKi',  In 

and  had  no  heart  at  till  to  do  it ! 

6.  May  not  the  mcasengrri  of  . 
also  come  in  with  a  shrill  and  ' 
agii: 


V 


7U9 


one,  how  often  ha.-- 
this  day!     Did  not    ^ 
thine  carw.  br  the  truur 


vaiion  ? 

1..v,.l    fl.. 


Did  we 


run,  Titir, 

might  h:r 

(though  now  a 

turo  our  goo.1..  nur  II. I 

did  we  not  even  kill  out 

entr. 


'  'ui !  wli-  I 

:iHt  thy  w;    .         ....;h 

of  this  judgment,  wiving,  "Oh   how  hare  I 
hated  instruction,  and  It        '    -'  >       -   »,  . 

spisc<l  repr<M»f !  (fnrind<  .| 


brof     - 
gladnnw 
ing,  O  thoi.  -,,., 
met  with  thoo ! 


ruin,  terror,  ai. 

will I 

to  t! 


O! 


ami 


to  hear 


to  be  ii 


How  n 

....    .r,l    f' 


Umu  I* 


'.mm   hmkrru  le 


BUNYAN'S  COMPLETE   WOEKS. 

the  sentence  is  passed  upon  thy 


794 

oell,  when 

BOUl. 

Oh  how  wilt  thou  sigh  and  groan !  How 
willingly  wouldst  thou  hide  thyself  and  run 
away  from  justice !  But,  alas !  as  it  is  with 
them  that  are  on  the  ladder  ready  to  be  exe- 
cuted, so  it  will  be  with  thee.  They  would 
fain  run  away,  but  there  are  many  halbert- 
men  to  stay  them ;  and  so  the  angels  of  God 
will  beset  thee  round,  I  say  round  on  every 
side,  so  that  thou  mayest  indeed  look,  but  run 
thou  canst  not.  Thou  mayest  wish  thyself 
under  some  rock  or  mountain,  but  how  to  get 
under  thou  knowest  not. 

Oh  how  unwilling  wilt  thou  be  to  let  thy 
father  go  to  heaven  without  thee !  thy  mother 
or  friends,  &c.,  go  to  heaven  without  thee! 
How  willingly  wouldst  thou  hang  on  them  and 
not  let  them  go !  O  father !  cannot  you  help 
me?  Mother,  cannot  you  do  me  some  good? 
Oh  how  loth  am  I  to  burn  and  fry  in  hell  while 
you  are  singing  in  heaven!  But,  alas!  the 
father,  mother,  or  friends  reject  them,  slight 
them,  and  turn  their  backs  upon  them,  saying, 
You  would  have  none  of  heaven  in  your  life- 
time, theref(jre  you  shall  have  none  of  it  now ; 
you  slighted  our  counsels  then,  and  we  slight 
your  tears,  cries,  and  condition  now.  What 
sayest  thou,  sinner?  Will  not  this  persuade 
thine  heart,  or  make  thee  bethink  thyself? 
This  is  now  before  thou  fall  into  that  dreadful 
place,  that  fiery  furnace.  But  oh  consider 
how  dreadful  the  place  itself,  the  devils  them- 
selves, the  fire  itself  will  be !  And  this  at  the 
end  of  all — here  thou  must  lie  for  ever !  here 
tliou  must  fry  for  ever  and  for  ever !  This 
will  be  more  to  thee  than  any  man  with  tongue 
can  express  or  with  pen  can  Avrite.  There  is 
none  that  can,  I  say,  by  the  ten  thousandth 
part  discover  the  state  and  condition  of  such  a 
soul. 

I  shall  conclude  this,  then,  with  a  few  con- 
siderations of  encouragement. 

1.  Consider,  (for  I  would  fain  have  thee 
come  in,  sinner,)  that  there  is  a  way  made 
by  Jesus  Christ  for  them  that  are  under 
the  curse  of  God  to  come  to  this  comfort- 
able and  blessed  state  of  Lazarus  I  was 
speaking  of. 

2.  Consider,  what  pains  Christ  Jesus  took 
for  the  ransoming  of  thy  soul  from  all  the 
curses,  thunderclaps,  and  tempests  of  the  law, 
from  all  the  intolerable  flames  of  hell,  from 
that  soul-sinking  appearance  of  thy  person 
(on  the  left  hand)  before  the  judgment-seat 
of  Christ  Jesus,  from   everlasting  fellowship 


with  innumerable  companies  of  yelling  and 
soul-amazing  devils — I  say,  consider  what 
pains  the  Lord  Jesus  Christ  took  in  bringing 
in  redemption  for  sinners  from  these  things. 

In  that  "though  he  was  rich-,  yet  he  be 
came  poor,  that  thou,  through  his  poverty^ 
might  be  made  rich."  He  laid  aside  his 
glory  (John  vii.)  "  and  became  a  servant." 
Phil.  ii.  He  left  the  company  of  angels  and 
encountered  with  the  devil.  Luke  iv.  He  left 
heaven's  ease  for  a  time  to  lie  upon  hard 
mountains.  John  viii.  In  a  word,  he  became 
poorer  than  those  that  go  with  flail  and  rake^ 
yea,  than  the  very  birds  or  foxes,  and  all  to 
do  thee  good.  Besides,  consider  a  little  of 
those  unspeakable  and  intolerable  slightings 
and  rejections  and  the  manifold  abuses  that 
came  from  men  upon  him — how  he  was  falsely 
accused,  being  a  sweet,  harmless,  and  unde- 
filed  lamb ;  how  he  was  undervalued,  so  that 
a  murderer  was  counted  less  worthy  of  con- 
demnation than  he ;  besides,  how  they  mock 
him,  spit  on  him,  beat  him  over  the  head  with 
staves,  and  the  hair  plucked  from  his  cheeks: 
"  I  gave  my  back  to  the  smiters,  (saith  he,)  and 
my  cheeks  to  them  that  plucked  off  the  hair ; 
I  hid  not  my  face  from  shame  and  spitting  " — 
his  head  crowned  with  thorns,  his  hands 
pierced  with  nails,  and  his  side  with  a  spear; 
together  with  how  they  used  him,  scourged 
him,  and  so  miserably  misusing  him  that  they 
had  even  spent  him  in  a  great  measure  before 
they  did  crucify  him,  insomuch  that  there  was 
another  fain  to  carry  his  cross. 

Again,  not  only  this,  but  lay  to  heart  a  little 
what  he  received  from  God  his  dear  Father, 
though  he  was  his  dear  and  tender  Son  :  first, 
in  that  he  did  deal  with  him  as  the  greatest 
sinner  and  rebel  in  the  world,  for  he  laid  the 
sins  of  thousands,  and  ten  thousands,  and 
thousands  of  thousands  of  sinners  to  his 
charge,  (Isa.  liii.,)  and  caused  him  to  drink 
the  terrible  cup  that  was  due  to  them  all; 
and  not  only  so,  but  did  delight  in  so  doing : 
"  For  it  pleased  the  Lord  to  bruise  him." 
God  dealt  indeed  with  his  Son  as  Abraham 
would  have  dealt  with  Isaac ;  ay,  and  more 
terribly  by  ten  thousand  parts,  for  he  did  not 
only  tear  his  body  like  a  lion,  but  made  his 
soul  an  offering  for  sin.  And  this  was  not 
done  feignedly,  but  really,  (for  justice  called 
for  it,  he  standing  in  the  room  of  sinners:) 
witness  that  horrible  and  unspeakable  agony 
that  fell  on  him  suddenly  in  the  garden,  as  if 
all  the  vials  of  God's  unspeakable  scalding 
vengeance   had   been   cast   upon  him   all    at 


SIGHS  FROM  HELL. 


Tys 


once,  and  all  the  devils  \i\  hell  had  brukeii 
Ifxwe  tVoin  thfnce  at  once  to  destroy  hiiu,  and 
that  fur  ever ;  insomuch  that  the  very  patigM 
of  death  seized  ui>ou  him  in  the  sauie  hour ; 
for,  satth  he,  "  My  soul  w  exeeeding  sorrowful 
and  amazed,  even  unto  death." 

Witiies-s  also  that  strange  kind  of  sweat 
that  trickle<l  down  his  mottt  bli-^ed  face, 
wheie  it  is  said.  And  he  •♦wtut,  nn  it  «ir«-, 
gr?at  drL.|«  or  dodders  of  hliMnl,  tritklin;; 
down  to  the  ground.  U  Ix>rd  Je!«usl  wiiat  a 
load  didst  thou  carry  !  what  a  burden  tlidst  thou 
bear  of  the  sins  of  the  world  and  the  wrath 
of  Cio<l :  1)  thou  that  did'^t  not  only  bleeU  at 
nose  and  mouth  with  the  |>riv<ure  that  lay 
U|>on  thee,  but  thuu  wiLtt  to  |>ri  •i.«i-d,  so  loaded 
tliat  the  pure  blo<Nl  gu.»hed  through  the  tlesh  and 
skin,  and  so  ran  trickling  down  to  the  ground  ! 
"  And  his  sweat  was  as  it  were  great  dro{w  of 
blood,  trickling  or  falling  down  to  the  ground." 
Canst  thou  read  this,  U  thou  wicked  sinner! 
and  yet  go  on  in  sin?  Canst  thou  think  of 
this,  and  defer  repentance  one  hour  longer? 
<)  heart  of  flint,  yea,  harder!  (J  uiiserablo 
wretch  !  what  place  in  hell  will  be  hot  enough 
for  thee  to  have  thy  soul  put  into  if  thou  shalt 
pcn^ist  or  go  on  still  to  add  init{uity  to  iniquity  ? 

rK->i.l.-7*,    his   soul  went    down    to    hell  (Ps. 
xvi.  lU;  .\cts  ii.  31)  and  his  biMiy  to  the  bars 
of  the   grave;    and    had    hell,   death,   or    the 
grave  been  strong  enough  to  hold  him,  then 
he  had  sutTered  the  vengeance  of  eternal  firu 
to  all  eternity.     But,  O  blesMCil  Je«us !   how 
didst  thou  dincover  thy  love   to  man  in  thy 
tlius  sutlVrifx/'  and,  ()  CiiHi  the  Father!  how 
ditlst   tl  ■  •  the   purity  and   exactnens 

of  thy  j  >   that,  though    it   was   thine 

only,  holy,  innocent,  harmless,  and  undefded 
Son  Jesus  that  did  take  on  him  our  nature 
and  represent  our  persons,  answering  for  our 
•ins  instead  of  ourselves,  thou   didst  so  won- 
derfully  |Miur  out  thy  wruth  U|M>n  him  to  the 
making  of  him  to  crj"  out,  "  My  (.mhI,  my  iJod, 
why  ha^t  thou   forsaken  me?"     And,  (>  l»rd 
Jesus!    what  a   glorious   conquest   haat   thou 
niailc    over   the   enemies   of  our   souU,   even 
wrath,  sin,   death,  hell,  and   devtU,    in   that 
tiiou    didst   wring    thyself    from    under    the 
power  of  them  all!  aii-i   ii"t  xnly  lu^,  hut  ha^t 
le<l   thfm   captive  win 
captive,  and  also    ha^t 
glorious  and   unspeakable 
vjt  bath  not  seen,  nor  ear  h. ...  .. 

it  entered  into  the  heart  of  man  to  (< 

and    al'      '      ■  them    soiue    KU*^'>\>t\ 

thereof  i  - .  int. 


And  now,  sinner,  together  with  this,  con- 
sider— 

Fourthly.  That  though  Jeaua  Clirist  hath 
done  all  theiie  things  for  s.'ni  '    ,il 

makes  it  his  whole  work  an<.  ;y 

how  he  I 

ing  <.f  I:  u 

tliiM  olttaineti  lor  sinners  bjr  Uiia  iweei  Jflatia. 
He  hilxiurv,  I  say, 

1.  To  keep  Uieo  ignorant  of  tkjr  state  by  na- 
ture. 

2.  Jo  harden  thy  heart  against  lite  ways  of 
God. 

3.  To  inflame  thy  heart  with  lore  to  sin  and 
the  ways  of  dark  newt. 

And,  4.  To  get  ihec  to  e>.iilitMi<-  In n  in      l'.,r 
that  is  the  way,  he  knon 

partaker  with  him  of  t'  „ 

the  same  that  he  hims«-l:  .r 

with  the  rest  of  the  wi«  k-l   wutld,  l»)  ri.ason 
of  sin.     I^»ok  to  it,  theref'-rf. 


But  now,  in  the  n<-x- 

•if  en- 

couragement  to  you  th  ^ 

f  ti.e 

Lord. 

1.  Consider  what  a  1 

>.<">•  .ti\  iti 

that  hast  gotten  the  I.. 

l.ord  Jcsaa 

into  thy  soul.     1  But  \h 

I 

say,  how  "nfiv  h«»w  «ur. 

'*. 

For  wh<  • 

'.'* 

heaven:  v. 

'\ 

go  to  (iod ;  when  others  go  to 

must  be  act  at  lilx-r'^     ■ 

••..•, 

when  othem  must  r 

;  heart,  tlioa 

shui' 

11. 

!l  (hy  well. 

sptiit  u: 

•^%, 

and  the 

stead  of   the  dreadlul 
lions  of  tiie  law  ;  <>>■-  > 
instead  of  a  fiery  s 
3.  Ixt  disMduti' 
do  lhe«*  no  harm  ; 
out 

of   enemies    !•>  an 

true,  loving,  and  Iav. 

reproach  and  contempt  int> 
and  eternal  glory;  for    ' 
thee  with  hi*  •tint;  nor  ' 


'I 
to 
tn 


and  relation*,  yet  ii  wih  £< 


7J)G 


BUNYAN'S  COMPLETE   WORKS. 


However  it  goes  with  the  wicked,  yet  I  know 
-mark,  yet  I  know,  saith  he— that  it  shall  go 
well  with  them  that  fear  the  Lord,  that  fear 
before  him. 

And  therefore  let  this,  in  the  first  place, 
cause  thee  cheerfully  to  exercise  thy  patience 
under  all  tlie  calauiities,  crosses,  troubles  and 
afllictions  that  may  come  upon  thee,  and  by 
patient  continuance  in  well-doing  to  commit 
both  thyself  and  thine  affairs  and  actions  into 
the  hands  of  God  through  Jesus  Christ,  as  to  a 
faithful  Creator,  who  is  true  to  bis  vford^  and 
lo^eth  to  give  unto  thee  whatsoever  he  hath 
promised  to  thee. 

And  therefore  to  encourage  thee,  while  tliou 
art  here,  with  comfort  to  hold  on  for  all  thy 
crosses  in  this  thy  journey,  be  much  in  consid- 
ering the  place  that  thou  must  go  into  so  soon 
as  dissolution  comes. 

It  must  be  into  heaven,  to  God  the  Judge 
of  all,  to  an  innumerable  company  of  angels, 
to  the  spirits  of  just  men  made  perfect,  to  the 
general  assembly  and  Church  of  the  first-born 
whose  names  are  written  in  heaven,  and  to 
Jesus,  (to  the  Redeemer,)  who  is  the  mediator 
of  the  new  covenant,  and  to  the  blood  of 
sprinkling,  that  speaks  better  things  for  thee 
than  Abel's  did  for  Cain. 

Consider,  that  when  the  time  of  the  dead 
that  they  shall  be  raised  is  come,  then  shall 
thy  body  be  raised  out  of  the  grave  and  be 
glorified,  and  be  made  like  to  Jesus  Christ. 
Phil.  iii.  21.     0  excellent  condition ! 

When  Jesus  Christ  shall  sit  on  the  throne 
of  his  glory,  you  shall  also  sit  with  him,  even 
when  he  shall  sit  on  the  throne  of  his  glory. 
Oh,  will  not  this  be  glorious,  that  when  thou- 
sands and  thousands  of  thousands  shall  be 
arraigned  before  the  judgment-seat  of  Christ, 
then  for  them  to  sit  with  him  upon  the  throne, 
together  witli  him  to  pass  the  sentence  upon 
the  ungodly  ?  Will  it  not  be  glorious  to  enjoy 
those  things  that  eye  hath  not  seen  nor  ear 
heard,  neither  hath  entered  into  the  heart  of 
man  to  conceive? 

Will  it  not  be  glorious  to  have  this  sentence, 
"Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  before  the  founda- 
tion of  the  world  ?"  Will  it  not  be  glorious  to 
enter  then  with  the  angels  and  saints  into  that 
glorious  kingdom  ?  Will  it  not  be  glorious  for 
thee  to  be  in  glory  with  them,  while  others  are 
in  unutterable  torments?  Oh  then  how  will  it 
comfort  thee  to  see  thou  hast  not  lost  that 
glory,  to  think  that  the  devil  hath  not  got  thy 
soul,  that  thy  soul  should  be  saved,  and  that 


not  from  a  little,  but  a  great,  exceeding  dan- 
ger— not  with  a  little,  but  a  great  salvation  1 
Oh  therefore  let  the  saints  be  joyful  in  glory, 
let  them  triumph  over  all  their  enemies.  Let 
them  begin  to  sing  heaven  upon  earth,  triumph 
before  they  come  to  glory,  even  when  they  are 
in  the  midst  of  their  enemies ;  "  for  this  hon- 
our shall  all  his  saints  have." 

Ver.    29.    Abraham  said  tinto  him,    They  ham . 

Moses  and-  the  prophets  ;  let  them  hear  them. 

In  the  verse  foregoing  you  see  there  is  a  dis- 
covery of  the  lamentable  state  of  the  poor  soul 
that  dies  out  of  Christ  and  the  sjjecial  favour 
of  God,  and  also  how  little  the  glorious  God 
of  heaven  doth  regard  and  take  notice  of  their 
most  miserable  condition. 

Now,  in  this  verse  he  doth  magnify  the 
words  which  were  spoken  to  the  people  by  the 
prophets  and  ajjostles.  "  They  have  Moses  and 
the  prophets ;  let  them  hear  them."  As  if  he 
should  say.  Thou  askest  me  that  I  should  send 
Lazarus  back  again  into  the  world  to  preach 
to  them  that  live  there,  that  they  might  escape 
that  doleful  place  that  thou  art  in.  What 
needs  that?  Have  they  not  Moses  and  the 
prophets?  Have  they  not  had  my  ministers 
and  servants  sent  unto  them  and  coming  as 
from  me  ?  I  sent  Enoch  and  Noah,  Moses  and 
Samuel ;  I  sent  David,  Isaiah,  Jeremiah,  Eze- 
kiel,  Daniel,  Hosea,  and  the  rest  of  the  proph- 
ets, together  with  Peter,  Paul,  John,  Matthew, 
James,  Jude,  with  the  rest.  "Let  them  hear 
them."  What  they  have  spoken  by  divine  in- 
spiration I  will  own,  whether  it  be  for  the  dam- 
nation of  those  that  reject  or  the  saving  of 
them  that  receive  their  doctrine.  And  there- 
fore what  need  have  they  that  one  should  be 
sent  unto  them  in  another  way?  "  They  have 
Moses  and  the  prophets;  let  them  hear  them;" 
let  them  receive  their  word,  close  in  with  the 
doctrine  declared  by  them.  I  shall  not  at  this 
time  speak  anything  to  that  word  Abraham, 
having  touched  upon  it  already,  but  shall  tell 
you  what  is  to  be  understood  by  these  words, 
"They  have  Moses  and  the  prophets;  let  them 
hear  them."  The  things  that  I  shall  observe 
from  hence  are  these :  1.  That  the  Scriptures 
spoken  by  the  holy  men  of  God  are  a  sufiicient 
rule  to  instruct  to  salvation  them  that  do  as- 
suredly believe  and  close  in  with  what  they  hold 
forth.  "They  have  Moses  and  the  prophets; 
let  them  hear  them."  That  is,  if  they  would 
escape  that  doleful  place,  and  be  saved  indeed 
from  the  intolerable  pains  of  hell-fire,  as  they 
desire,  they  have  that  which  is  sufficient  to 


SIGHS  FROM  HELL. 


r97 


eounscl   iheiu,   "They   have   Musk-^  and    the 
propheUt;"  let  them  be  iiistrueteil   by  them, 
"let  them  hour  them."  2  Tim.  iii.  IG,  17.  "  For 
all  SiTipture  is  jjiven  by  iiKpirution  of  ( I 
ami  is  pri)tital>le  I'nr  d<x-trine,  lor  rcpnM.i 
correction,   for  iit.structioii  in  n 
Why?     "That  the  man  of  Cum! 
feet,    thuruugiily    funiUhed    to    over)*    gt»ixl 
u-.rk." 

Du  but  mark  theso  words:  "All  Scripture  b 
profitabie."  All— take  it  where  you  will  and 
what  place  you  will — all  u  jirnntabtt,  Vm 
what?  "Thai  the  man  of  (mhI,"  or  he  that  is 
ImjuiiiI  for  lu'uven,  would  instruct  uthcra  in 
thrir  [•P'ljri'^s  thither. 

It  li  profitable  tu  inKtrtiet  him  in  cuse  he  be 
ignurant ;  to  reprove  him  in  caitc  he  tninsgretut ; 
t«>  correct  him  if  he  hath  neetl  of  it;  to  <• 
linn  him  if  he  be  wavering.     It  in  |»rrifit;. 
for  doctrine,  and  all  tiii.H  in  a  very  r 
way,  that  the  poor.noul  nmy  not  only  b- 
but  thoroughly  furnished,   not  only   to  Home, 
but  to  all,  good  works.   And  when  I'aul  would 
counsel  Timothy  to  stick  close  to  tlie  things 
that  are  sound  and  sure,  presently  he  puts  him 
upon  the  Scripture,  Haying,  "Thou  hast  from 
A  cliild  known  tlic  S<iiplin 
to    make    thee    wi^o    unto 
faith  which  is  in  Christ  Jesus."      ihe  .Scrip- 
ture holds  forth  Gwl's  mind  and  will,  his  love 
and  mercy  towards  man,  and  also  the  croa- 
ture's  carriage  towanis  him  from  first  to  last; 
fto  if  (hou  wouldnt  know  the  love  of  God  in 
Christ  to  sin'  -  riptures, 

for  thi'V  are  ; 

1st  thou  know 

:ie  heart?   Thi;.      

and  sec  what  is  written  in  them.  (Uom.  iii.  'J- 

18;  i.  29,  30,  31 ;  Jer.  xvii.  9;  C  ; 

21 ;    Kph.   iv.    18,   with   many   • 

S- 

per: 

Uod  neceAsary  to   laith  an 

hath  but  an  honest  heart 

and  ponder   the  several   ti^ 

*hem      As  to  in<ttnm'i-  in  lii.i..  •  h.-k-  i-.n-.f  ■ 

alar    for    the    furth<r    d-ann;^'    up    of   thi*. 

And  first,  if  wu  come   to  the  creation  of 

w.-rld. 

liou   know  «>: 

i ...  a  read  lien.  i.  a:.  . ,  - 

them  with  Pti.  xxxiii.,  at  the  6th  verso;  aUo 
Isa.  Ixvi.  2;  I'rov.  viii.  '  ' 

Wniildnt  thou  know    .  .cm 


any  labour  in  making  them,  an  we  do  in  mak- 
ing things?    KeatI  IV  xxxiii.  2. 

If  thou   wouUUt   know   wiu-tlur   n>.. 

■rbl,  read  !:!«,<„»« 


Woulditt  thou  L:  .1 

live  lliere  all  hi*  Um^  •>,  „..( .     « n 
m.  38.  24. 

If    ■ 
in  I  ;u 

•«',  •  It 

with    :  -  :  _  ■! 

made  man  uprighl,  but  be  batl> 
many  invenliouj<." 

If  thou  wouldst  know  whether  man  waa  fini 


|>.iru  il  wuh  1  liiii.  it.  14. 

Wouldni   thoii   tn  .w  wh.'thfr  Hod   !.>-,k«l 
up4.>n  .\dam'x 
sin  or  no?     K  .. .  ..  ....  ...  ' 

compare  it  with  Ueu.  iii.  17. 

VVoul.I      •         •  ' 

devil  wli  a 


2,  3, 

Wouldst  thou  know  whether  tha:  

putcd  to  tu?    Head  Riim.  v.  12, 13,  H. 

corn;  '"         ■'     '■    ' 


W 
for  \iiJt  (tin .' 

Wouldnt  ti 
fall  on  man, 
him"  «'..■■.  |. 
21, 


r  man  wa. 


•!lnriMmi  so 


^\ 


798 


BUNYAN'S  COMPLETE   WORKS. 


Would-^t  thou  know  whether  sin  were  suf- 
ficient to  draw  God's  love  from  his  creatures? 
Compare  Jer.  iii.  7  and  Mic.  vii.  18  with  Rom. 
V.  6.  7,  8. 

\V<juhI.-st  thou  know  whether  God's  love  did 
etill  ubide  towards  his  creatures  for  any  thing 
tlu-y  could  «lo  to  make  him  amends?  Then 
n-ad  Di'Ut.  xi.  '>,  6,  7,  8. 

WouhLst  thou  know  how  God  could  still  love 
bin  cri-ature-s,  and  do  his  justice  no  wrong? 
Head  Itom.  iii.  24,  2o,  26:  "Being  justified 
freely  by  his  grace,  through  the  redemption 
that  ia  in  Christ  Jesus,  whom  God  hath  set 
forth  to  be  a  propitiation  for  sin,  through  faith 
in  his  blood,  to  declare  his  righteousness  for 
the  remission  of  sins  that  are  past,  through  the 
forbearance  (»f  God.  To  declare  (I  say)  at  this 
time,  his  righteousness,  that  he  might  be  just 
and  the  justifier  of  him  that  believeth  in 
Jesus."  That  is,  God  having  his  justice  satis- 
fied in  the  blood,  and  righteousness,  and  death 
of  his  own  Son  Jesus  Christ  for  the  sins  of  poor 
sinners,  he  can  now  save  them  that  come  to 
him,  though  never  so  great  sinners,  and  do  his 
justice  no  wrong,  because  it  hath  bad  a  full 
and  complete  satisfaction  given  it  by  that 
blood. 

Wouldst  thou  know  who  he  was  and  what 
he  was  that  did  out  of  his  love  die  for  sinners? 
Then  compare  John  iii.  17, 19;  Rom.  v.  8  with 
l8«.  ix.  G. 

Wouldst  thou  know  wliethcr  this  Saviour 
lia<l  a  body  of  Hesh  and  bones  before  the  world 
wiLs,  or  took  it  frf)m  the  Virgin  Mar\-?  Then 
read  Gal.  iv.  4. 

Wouldst  thou  know  whether  he  did  in  that 
body  bear  all  our  sins,  and  where?  Then 
rcail  1  Pet.  ii.  4:  "Who  bore  our  sins  in  his 
own  body  on  the  tree." 

WoulcUt  thou  know  whether  he  did  rise 
again  aftorlu-  was  crucified  witli  the  very  same 
body?    Thon  road  Luke  xxiv.  38,  39,  40,  41. 

Woulilst  thou  know  whether  he  did  eat  or 
drink  with  his  disciples  after  he  rose  out  of  the 
grave?  Then  read  Luke  xxiv.  42;  Acts  x.  41. 
If  thou  wouldst  be  persuaded  of  the  truth 
of  this,  that  tiuit  wvy  body  is  now  above  the 
clouds  and  stars,  rea<l  Acts  i.  9,  10,  11  and 
Luke  xxiv.  to  the  end. 

If  tJHiti  wouldst  know  that  the  Quakers  hold 
an  error  that  say  the  body  of  Christ  is  within 
tlicni,  consider  tlie  same  Scripture. 

Wouldst  thou  know  what  that  Christ  that 
died  for  sinners  is  doing  in  that  place  whither 
he  ia  gone?     Then  read  Heb.  vii.  24. 

Wouldst  thou  know  who  shall  have  life  by 


him  ?  Read  1  Tim.  i.  14,  15  and  Rom.  v.  6,  7 
8,  which  say,  Christ  died  for  sinners,  for  the 
ungodly. 

^VouIdst  thou  know  whether  they  that  live 
and  die  in  their  sins  shall  go  to  heaven  or  not? 
Then  read  1  Cor.  vi.  10 ;  Rev.  xxi.  8,  27,  which 
saith,  "  They  shall  have  their  part  in  the  lake 
that  burns  with  iire  and  brimstone." 

Wouldst  thou  know  whether  men's  obe- 
dience will  obtain  that  Christ  should  die  for 
them  or  save  them  ?  Then  read  Mark  ii.  17 ; 
Rom.  V.  7. 

Wouldst  thou  know  whether  righteousness, 
justification,  and  sanctification  do  come  through 
the  virtue  of  Christ's  blood  ?  Compare  Rom. 
V.  9  with  Heb.  xii.  12. 

Wouldst  thou  know  whether  a  natural  man 
abstains  from  the  outward  act  of  sin  against 
the  law  merely  by  a  principle  of  nature  ?  Then 
compare  well  Rom.  ii.  14  with  Phil.  iii.  6. 

Wouldst  thou  know  whether  a  man  by  na- 
ture may  know  something  of  the  invisible 
things  of  God?  Compare  seriously  Rom.  i. 
20,  31  with  Rom.  ii.  14,  15. 

Wouldst  thou  know  how  far  a  man  may  go 
in  a  profession  of  the  Gospel  and  yet  fall  away? 
Then  read  Heb.  vi.  4,  5,  6  :  "  They  may  taste 
the  good  word  of  God  and  the  powers  of  the 
world  to  come :  they  may  taste  the  heavenly 
gift  and  be  partakers  of  the  Holy  Ghost,"  and 
yet  so  fall  as  never  to  be  recovered  or  renew^ed 
again  unto  repentance.     See  also  Luke  xiii. 

Wouldst  thou  know  how  hard  it  is  to  go  to 
heaven  ?   Read  Matt.  vii.  13, 14 ;  Luke  xiii.  24. 

Wouldst  thou  know  whether  a  man  by  na- 
ture be  a  friend  to  God  or  an  enemy?  Then 
read  Rom.  v.  11 ;  Col.  i.  21. 

Wouldst  thou  know  what  or  who  they  are 
that  shall  go  to  heaven?  Then  read  John  iii. 
3,  5,  7  and  2  Cor.  v.  7.  Also,  wouldst  thou 
know  what  a  sad  thing  it  is  for  any  to  turn 
their  backs  upon  the  Gospel  of  Jesus  Christ? 
Then  read  Heb.  x.  28,  29  and  Mark  xvi.  16. 

Wouldst  thou  know  what  is  the  wages  of 
sin  ?     Then  read  Rom.  vi.  23. 

Wouldst  thou  know-  whither  those  do  go 
that  die  unconverted  to  the  faith  of  Christ? 
Then  read  Ps.  ix.  17  and  Isa.  xiv.  9. 

Reader,  here  might  I  spend  many  sheets  of 
paper,  yea,  I  might  upon  this  subject  write  » 
very  great  book,  but  I  shall  now  forbear,  de 
siring  thee  to  be  very  conversant  in  the  Scrip- 
tures, "for  they  are  they  that  will  testify  of 
Jesus  Christ."  The  Bereans  were  counted 
noble  upon  this  account :  "  These  were  nobler 
than  those  of  Thessalonica,  in  that  tiiey  re- 


SIGHS  FROM  HELL. 


r99 


ceivcd  ihe  word  with  all  reatliiu'ss  of  miinl  and 
Bearclifd  tlio  Script iirt-s  daily."  But  hoff  let 
Die  give  tluo  one  caution  :  tluit  h,  have  a  care 
that  thou  do  not  sutisfy  tliyself  with  »  Imre 
Hcarch  of  them,  witliout  n  real  application  of 
Him  whom  they  tcsttify  »)f  to  thy  xoul,  IcTtt,  in- 
stead of  faring  better  for  thy  doing  this  work, 
thou  dost  fare  a  great  dt-al  wnrsc,  and  thy  v<m- 
demnation  he  very  much  heightencti,  in  tliat 
though  thou  did.Ht  read  ito  often  the  nad  ^XaW 
of  thoMc  that  die  in  Hin,  an<l  the  gloriou.n  entatc 
of  them  that  chwe  in  with  Christ,  yet  thou  thy- 
self Hhoiddst  he  .such  u  fiMd  an  to  lo!«e  Jcmuh 
Chri.st,  notwithittanding  thy  hearing  and  read- 
ing so  picntit'ully  of  him. 

"They  have  Miwes  and  the  prophet/t ;  let 
tiiem  hear  them." 

A«  if  he  should  ."my,  What  need  have  they 
that  one  !«hould  heHcnt  to  them  from  the  dead? 
Have  they  not  M<»ses  and  the  prt»phet."»?  Hath 
not  Moses  told  them  tin-  danger  of  living  in 
8tn?  Hath  he  not  told  them  what  a  sad  state 
those  i>er»f»ns  are  in  that  deceive  themselvi's 
with  the  deceit  of  their  hearts,  jyiying,  they 
shall  have  peace  though  they  follow  their  sins, 
in  these  wonls:  "And  when  he  heareth  the 
words  of  this  curse,  he  blesseth  himself  in  his 
heart,  saying,  I  shall  have  peace  though  I  go 
on  or  walk  in  the  imagination  of  n»y  heart,  to 
add  drunkenness  to  thirst.  The  I^ird  will  not 
spare  lliat  man,  but  then  the  anger  of  the 
Lord  and  his  jealousy  shall  snutke  against 
him,  and  all  the  cursest  that  are  written  in  this 
b<Mjk  shall  lie  U|Min  him;  and  the  I<fird  shall 
bh»t  out  his  name  fron>  under  heaven."  Again, 
did  not  Moses  write  of  the  Saviour  that  was  to 
come  aJ'tcrwards  into  the  world?  Nay,  have 
not  all  the  prophetH  from  Samuel,  with  all 
thoetethat  follow  after,  prophesitMl  and  foretold 
these  things?  Theref<»re  what  nee«l  have  they 
that  I  should  w«>rk  such  a  miracle  ajt  to  M>nd 
one  from  the  dea'l  unto  them?  "They  have 
Moses  and  the  pniphets;  let  them  hear  them." 

FriMU  whence  ol>serve  again  that  tio"!  doth 
hi>nour  the  writings  of  Mos<*s  an<l  the  prophets 
%A  much,  nay  more,  than  if  one  ahould  ri)M> 
fr«>m  the  dead.  "Shouhi  not  a  people  Mfk 
unto  their  (nxl?  What  I  seek  for  the  living 
among  the  d«-ad?  To  the  law  and  to  tlie  t. -ali- 
mony," isaiili  (iod;)  "  if  they  s|Hak  not  ae- 
conling  to  this  word,  it  b  Ini-ause  there  i»  n«> 
light  in  them."  And  let  me  tell  you  plainly, 
I  do  believe  that  the  devil  knows  thi«  full  well, 
which  nwiWts  him  lalxiur  to  U'get  in  !*  '  " 
of  hi«  •ii«  ijiji's  ami  f>>llowen«  light  lli' 
them,  and  doth    pi-ntuadc   them  that  even  a 


rmd 

for  A 

II. 

nili 


motion  from  their  own  lM'guile<)  I'onscience  or 
fn»m  his  own  wickiMl  spirit  is  to  be  olnerved 
and  obeyed  before  them.  When  the  very 
a{MMtle  of  Jeaus  (1»rist,  though  he  heard  a 
voice  from  the  Kxeellent  Glory,  saying,  "Thi* 
Lh  my  lM>love<t  .<«»n,"  Ac,  yet,  writing  to  the 
-.  he  commeniU  the  writing  of  the 
-  iM'fore  it,  saying,  "  We  have  abo  a 
more  sure  wonl  ol  the  pntphels,  unto  which 
ye  ilo  well  to  take  heetl."  Now,  if  thou  doubt- 
est  whether  in  that  place  he  meant  the  Scrip- 
ture«,  the  woriU  of  the  proj  '  * 
but  the  next  verse,  where 
certain  ■ 
"  Know  w 

of  the  S-rijitures  ol  any  private  ii 
For  prophecy  canie  not  in  old  tiiu' 
of  man,  hut  holy  men  of  (iod  spake  as  they 
were  movinl  by  the  Holy  <ih(Mtl." 

And  therefore  what  a  sad  thing  is  it  for  thoae 
'that  go  about  to  dis<iwii    '  '     I  tell 

you,  however,  they  n\u.\  <vt,  yet 

when  they  conie  into  hell  iliey  will  ^ee  their 
folly:  "They  have  Moses  and  the  prophetit; 
let  them  hear  them." 

Further.  Who  are  they  that  ar<   -     • '  • 

and  fro  with  the  several  win«ls  of 
have  been  broached  in  t:  r 

the  ntost  part,  as  have  of 

the  .S-ripturi^?  for  the  ground  ol  err<ir  ton 
Christ  saith)  is  )M'cau.s4>  they  know  them  noL 
And  indeiil  it  is  just  with  (mhI  to  give  them 
over  to  follow  their  own  dark,  blind  consciencra, 
to  Ito  leil  into  errors,  that  they  might  Ik>  damned 
in  hell   who  did  not  l»  '  *    the  thingii 

containe*!  in  the  S-ripf'  •  truth, that 

they  might  1k>  sav.  I  can- 

not well  tell  h«iw  ■  .ing  for 

and  on  the  Scriptures*  side*  •«"ly  thin  I  con- 
sider, a  word  i«  enough  to  the  wise,  and  there- 
fore. I  >«hall  commit  these  things  int4i  the  hands 
of  them  that  are  of  t  mmI  ;  and  as  for  the  ri-^t,  I 
shall  siiy  to  them,  Kather  than  IJoil  will  «ave 
them   from   hell  with   li  Iv 

wonl,  if  they  had  a  th"M  •  xl 

would  dentroy  them  all;  "for  tlic  t*cnpiuroa 
cannot  be  broken." 

Ver.  30.    And  he  tni't.   V        '   '—  .l&niAa«; 

Am/  (/  one  ttrnt  unto  I  '  rfrtirf,  iMtf 

«ri7/  rrpent. 

The  ven»e  before,  mu  know,  an  I  r-H  mti.U 
wa»  part  of  an  answer  to  such  r 

««»uU,  for  It  is  a  vintlicaiion  <»f  t;-  .re 

of  M<«M<M  and  thr  propheU :  "  Thry  h»re  Uom* 
and  the  propheU ;  let  thero  h^'ar  them." 


800 


BUNYAN'S  COMPLETE   WORKS. 


Now  this  verse  is  an  answer  to  what  was 
eaid  in  the  former,  and  such  an  one  as  hath 
in  it  a  rejection  of  the  former  answer.  "  Nay, 
father  Abraham."  Nay,  saith  he,  do  not  say 
8o,  do  not  put  them  off  with  this;  send  one 
from  the  dead,  and  there  will  be  some  hopes. 
It  is  true,  thou  speakest  of  the  Scripture,  of 
Moses  and  tlie  prophets,  and  sayest,  "let  them 
hi-ar  tliem,"  but  these  things  are  not  so  well  as 
I  could  wi.'^h  ;  I  had  rather  thou  wouldst  send 
one  from  the  dead.  In  these  words,  therefore, 
"Nay,  father  Abraham,"  there  is  a  repulse 
given— Nay,  let  it  not  be  so.  Nay,  I  do  not 
like  of  that  answer.  Hear  Moses  and  the  proph- 
ets. Nay.  The  same  expression  is  used  by 
Christ.  '"  Think  you  that  they  upon  whom  the 
tower  of  Siloam  fell  were  sinners  above  others  ? 
I  tcU  you  nay ;  for  except  ye  repent,  ye  shall 
all  likewise  perish."  So  here,  "Nay,  father 
Abraham,"  &c.  By  this  word,  Na}',  therefore, 
b  signified  a  rejecting  the  first  answer. 

Now  observe,  I  pray  you,  the  reason  why  he 
gays  nay  is,  because  God  doth  put  over  all  those 
that  would  be  saved  to  observe  and  receive  the 
truth  contained  in  Scripture,  and  believe  that, 
to  have  a  high  esteem  of  them,  and  to  love  and 
search  them;  as  Christ  saith,  "Search  the 
Scriptures,  for  they  are  they  which  testify  of 
me."  But  the  damned  says.  Nay,  as  if  he  had 
said.  This  is  the  thing :  to  be  short,  my  brethren 
are  unbelievers,  and  do  not  regard  the  w^ord  of 
God.  I  know  it  by  myself;  for  Avhen  I  was  in 
the  world  it  was  so  with  me;  many  a  good 
sermon  did  I  hear ;  many  a  time  was  I  admon- 
ished, desired,  entreated,  beseeched,  threatened, 
forewarned  of  what  I  now  suffer ;  but,  alas !  I 
was  ignorant,  self-conceited,  surly,  obstinate, 
and  rebellious.  Many  a  time  the  preachers 
told  me  hell  would  be  my  portion,  the  devil 
would  wreak  his  malice  on  me,  God  would 
pour  on  me  his  sore  displeasure;  but  he  had 
as  pood  have  preached  to  the  stock,  to  the  post, 
to  the  stones  I  trod  on ;  his  words  rang  in  mine 
cars,  but  I  kept  them  from  mine  heart.  I  re- 
member he  alleged  many  a  Scripture,  but  those 
I  valued  not;  The  Scriptures,  thought  I,  what 
arc  they  ?  A  dead  letter,  a  little  ink  and  paper, 
of  three  or  four  shillings'  price.  Alas!  what 
is  the  Scripture?  Give  me  a  ballad,  a  news- 
book,  George  on  horseback  or  Bevis  of  South- 
ampton. Give  me  some  book  that  teaches 
curious  arts,  that  tells  of  old  fables ;  but  for 
the  Holy  Scriptures,  I  cared  not.  And  as  it  was 
with  me  then,  so  it  is  with  my  brethren  now ; 
we  were  all  in  one  spirit,  loved  all  the  same 
sins,  slighted  all  the  same  counsels,  promises. 


encouragements,  and  threatenings  of  the  Scrip- 
ture ;  they  are  still  as  I  left  them — still  in  un- 
belief, still  provoking  God,  and  rejecting  good 
counsel ;  so  hardened  in  their  ways,  so  bent  to 
follow  sin,  that  let  the  Scriptures  be  showed  to 
them  daily,  let  the  messengers  of  Christ  preach 
till  their  hearts  ache,  till  they  fall  down  dead 
with  preaching,  they  will  rather  trample  it 
under  foot,  and  swine-like  rend  them,  than 
close  in  with  those  gentle  and  blessed  proffers 
of  the  Gospel. 

"Nay,  father  Abraham;  but  if  one  should 
rise  from  the  dead,  they  would  repent." 
Though  they  have  Moses  and  the  prophets, 
(the  Scriptures,)  they  will  not  repent  and 
close  in  with  Jesus  Christ,  though  the  Scrip 
tures  do  witness  against  them.  If  therefore 
there  be  any  good  done  to  them,  they  must 
have  it  another  way.  I  think,  saith  he,  it 
would  work  much  on  them  "if  one  should 
rise  from  the  dead."  And  this  truth  is  so 
evident  that  ungodly  ones  have  a  light  esteem 
of  the  Scriptures  that  it  needs  not  many  strong 
arguments  to  prove  it,  being  so  evidently  mani- 
fested by  their  every  day's  practice,  both  in 
words  and  actions,  almost  in  all  things  they 
say  and  do.  Yet  for  the  satisfaction  of  the 
reader  I  shall  show  you,  by  a  Scripture  or  two, 
(though  I  might  show  many,)  that  this  was 
and  is  true  with  the  generality  of  the  world. 
See  the  words  of  Nehemiah  in  his  9th  chapter 
concerning  the  children  of  Israel,  who,  though 
the  Lord  offered  them  mercy  upon  mercy, 
"Nevertheless  they  were  disobedient  for  all 
thy  goodness  towards  them,  and  rebelled 
against  thee,"  (but  how?)  "and  cast  thy  law 
behind  their  back;  slew  the  prophets  which 
testified  against  them  to  turn  them  to  thee, 
and  they  wrought  great  provocations."  Ob- 
serve— 1.  They  sinned  against  mercy.  And 
then,  2.  They  slighted  the  law  or  word  of 
God.  3.  They  slew  the  prophets  that  de- 
clared it  unto  them.  4.  The  Lord  counts  it  a 
great  provocation.  "  But  they  refused  to 
hearken,  and  pulled  away  the  shoulder,  and 
stopped  their  ears,  that  they  should  not  hear 
the  law.  Yea,  they  made  their  hearts  hard  as 
an  adamant  stone,  lest  they  should  hear  the 
law  and  the  words  which  the  Lord  of  hosts 
sent  unto  them  by  his  Spirit  in  the  former 
prophets,"  &c.  Mark,  I  pray  you,  here  is 
also — 

1.  A  refusing  to  hearken  to  the  words  of  the 
prophets. 

2.  That  they  might  so  do  they  stopped  their 
ears. 


SIGHS  FROM  IIKLL. 


AOl 


3.  If  any  thing  was  to  be  done  tlu  v  pullvtl 
gway  tlu-ir  .ihouUltT. 

4.  To  cHi-ct  this  they  labour  to  uuike  their 
hearts  tut  an  adaiiiiuit  stone. 

5.  And  all  this  k-^^t  they  should  hear  and 
close  in  with  Jesus  and  live,  and  be  deliveretl 
from  Ihu  wrath  to  come.  All  which  things  do 
hold  out  an  unnillin^^nejM  to  Hubniit  to  and 
onihiaee  the  words  of  Gcxl,  and  so  JeaUit  Christ, 
whi.h  is  te>tilied  of  by  theni.  Many  other 
Scriptures  I  might  briti^  in  tor  confirmutinn 
ol"  the  thinj;.  Head  seriously  that  saying  in 
2  Chroii.,  where  he  saith,  "And  the  Lord  (uA 
of  their  fatheni  sent  untu  them  by  his  metwon- 
gers  rising  up  betimes,  bei-ausc  he  had  eoni- 
passion  on  his  people  and  on  his  dwelling- 
place."  And  did  they  make  thent  welcome? 
No,  "  but  mocke«l  the  m«'s.>»engers  of  tuRl  and 
despisitl  his  wunls."  And  Wiu>*  that  all?  No, 
"they  misused  his  prophel-s."  How  long? 
"Until  the  wrath  of  the  Ix)rd  arose  against 
t'-t'iii,  till  there  wiw  n«»  remedy." 

Vnd  besides,  the  conversion  of  almost  all 
men  doth  bear  witness  to  the  sxime,  both  re- 
ligious and  prot'ano  perstins,  in  that  they  daily 
neglect,  reject,  and  turn  their  backs  upon  the 
plain  testimony  of  tlie  Si-riptures. 

As — 1.  Take  the  threateningti  laid  down  in 
holy  writ,  and  h(»w  are  they  disregarded! 
There  are  but  a  few  places  in  the  Hible  but 
there  arc  threateninjrs  against  one  sinner  or 
other — against  drunkards,  swearer*,  liar>«, 
proud  persons,  strumjH-ts,  whorem«»ngers, 
covetous,  railers,  extortioners,  thievi-s,  lazy 
per84)ns;  in  a  word,  all  manner  of  sins  aro  re- 
proved; and  without  faith  in  the  Lord  Jesiu 
there  is  a  s^jre  punishment  to  be  executed  on 
the  committers  of  them;  and  all  this  made 
mention  of  in  the  Scriptures. 

lUit  for  all  this,  how  thick  and  by  hea|>s  do 
iht-se  wretches  walk  up  ami  <lown  our  street* I 
Do  but  go  into  the  alehouse,  and  you  shull  8C€ 
almost  every  uhhw  besprinkled  witli  them,  bo 
foaming  out  their  own  shame  that  it  is  enough 
*iO  make  the  heart  of  a  .taint  to  tremble.  inM>- 
nuch  that  they  would  not  be  lM>und  to  have 
society  with  them  any  longer  while  for  all  the 
worlti.  For  as  the  ways  of  the  g'^lly  are  not 
liked  of  by  the  wicked,  oven  "so  the  way*  of 
the  wicked  are  an  a)>on)ination  to  the  jutt." 

The  Scriptun-s  say,  "Cup»e«l  is  the  man  that 
Irustetli  in  m  iii  .im  I  !:'.:ik:>  tli  (b-sh  his  arm, and 
whortc  heart  -1   j>  ir(<  tii  from  the  I»nl." 

And  yet  how  many  poor  wiuU  arc  there  io 
the  world  that  stand  in  no  much  awe  and  dread 
of  men,  and  do  so  highly  esteem  their  favour, 
SI 


,  that  they  will  rather  ventiir.  iin  ir  -...lu-.  iti  the 
haniU  of  the  devil  with  their  fa\<.ur  li/an  they 
will  !ly  to  Ji-jtus  Christ  for  the   -  .i 

I   their  souls!     Nay,  though  they  l-  U 

I  in  their  souls  that  the  way  is  the  wuy  oi  liod, 
yet  how  do  they  labour  to  stitJe  conviction  and 
turn  their  cart  away  from  iho  truth,  and  all 
bi'cainte  they  will  not  h»    •'     "  p 

|Kisite  neighbour.     ( >h  I  r, 

my  brother,  my  landlord;  1  »!.  >t, 

his   hoiMf  ot   Mork,  and  imi  <,  ig. 

Oh,  saith  another,  I  would  «:  <n  thia 

way  but  for  n»y  father;  he  c!i;  ...  i<  lU  me 
he  will  not  stand  my  friend  when  I  come  to 
want;  I  shall  never  enjoy  a  |»cnny worth  of 
his  giKMls.  he  will  tlisinherit  mo.  Aiul  I  dare 
not,  lier,  for  m;.  n  ill 

be  ii  Hid  tells  n.'  ut 

of  tliKirs,  lie  will  In-al  me  iiini  «»ii  .:«. 

lUit  I  tell  you,  if  any  of  tlu-se  •■  :ier 

thingH  be  so  prevalent  with  thee  now  aa  to 
keep  thee  from  seeking  after  Oirist  in  hia 
ways,  they  will  also  be  so  prevalent  with  God 
against  thee  as  to  make  him  cast  olf  thy  s«juI, 
because  thou  didst  rather  tru-*t  man  titan  (iod, 
and  delight  in  the  embracing  of  man  rather 
than  in  the  favour  of  the  I^inl. 

2.  Again  the  Scripture  saith,  "  lie  that  lie- 
ing  often  repn)ved  Imrdeneth  his  neck  shall 
suddenly  hv  ih-stroycd,  and  that  without 
remedy."  Yet  many  arc  no  far  from  turning, 
though  they  have  U-en  eonvincfl  >>i  their 
wrelche*!  State  an  hundre«l  •  '•  when 
conviction  or  trouble  for  sm  n  their 
conscience*  they  go  on  still  in  the  same  man- 
ner, resisting  and  choking  the  -n i. ...,..». 

renuiliU's.s  destruction  Ix-  hard  at 

3.  Again,  thou  luist  hear«l  say,  '  L  n:- «■■<  a 
man  be  l>orn  again  he  cannot  enter  the  king- 
dom of  heaven."  And  yet  thi>u  goi^l  on 
in  a  natural  state,  an  unregi  nerate  ctuidition; 
nay,  thou  dost  roaolve  never  to  turn  nor  be 
changed,  though  hell  be  api»olntr*l  on  pur- 
jKiso  to  swallow  up  such.  "The  wicked  shall 
be  turnt^l  into  hell,  and  all  Uic  nations  thai 
forgot  ImhI." 

4.  Again  the  Scripture  saith  at 
"bo  that  lovcth  and  maketh  a  I-  «vo 
bis  part  in  ibo  lake  Uiat  bumcth  with   fire 

•      .i..tonc."     And  >   •    '         rt  iM>far  fruai 

it  that  it  is  :  to  jcrr  and 

1  lie  for  a  |K-nn\,  •  ;  •*• 

,>in.     And  aU'o.  »f  ■  •"•» 

of  thy   companion*   merry  -K* 

that  are  faU«>  of  them  that  sr.  >y- 

self,   thou  doal  not  care  a  »trsw  ,  or   it  tbo« 


802 


BUNTAN'S  COMPLETE   WORKS. 


hearest  a  lie  from  or  of  another,  thou  wilt 
tell  it  and  swear  to  the  truth  of  it.  0 
miserable  I 

5.  Tliuu  hast  heard  and  read  that  "  he  that 
believes  not  j^liall  be  damned,"  "and  that  all 
men  have  not  faith,"  and  yet  thou  dost  so 
rauch  disregard  these  things  that  it  is  like 
thou  didst  scarce  ever  so  much  as  examine 
•eriously  whether  thou  wast  in  the  faith  or  no ; 
but  dotii  content  thyself  with  the  hypocrite's 
hope,  which  at  the  last  God  will  cut  oflF,  count 
it  U5  better  than  the  spider's  web  or  the  house 
that  is  built  on  the  sand.  Nay,  thou  per- 
adventure  didst  Hatter  thyself,  and  thinkest 
that  thy  fuilh  is  as  good  as  the  best  of  them 
all;  when,  alas,  poor  soul!  thou  mayest  have 
no  saving  faith  at  all,  which  thou  hast  not 
if  thou  art  not  born  again  and  made  a  new 
creature. 

6.  Thou  hast  heard  that  "  he  that  neglects 
God's  great  salvation  shall  never  escape  his 
great  damnation."  And  yet  when  thou  art 
invited,  entreated,  and  beseeched  to  come  in 
thou  wilt  make  any  excuse  to  serve  the  turn. 
Nay,  thou  wilt  be  so  wicked  as  to  put  off 
Christ  time  after  time,  notwithstanding  he  is 
90  freely  proflered  to  thee;  a  little  ground,  a 
few  oxen,  a  fiirm,  a  wife,  a  twopenny  matter, 
a  play,  na\ ,  the  fear  of  a  mock,  a  scoff  or  a 
jeer  is  of  greater  weight  to  draw  thee  back 
than  the  salvation  of  thy  soul  to  draw  thee 
forward. 

7.  And  thou  hast  heard  that  "whosoever 
would  be  a  friend  of  the  world  is  the  enemy 
of  God."  But  thou  regardest  not  these  things, 
but,  contrariwise,  rather  than  thou  wilt  be  out 
of  the  friendship  and  favourof  this  world  thou 
wilt  sin  against  thine  own  conscience,  and  get 
thyself  into  favour  by  fawning  and  flattering 
of  the  world ;  yea,  rather  than  thou  wilt  go 
without  it  thou  wilt  dissemble,  lie,  backbite 
thy  neighbour,  and  an  hundred  other  tricks 
thou  wilt  have. 

8.  You  have  heard  that  the  day  of  judgment 
in  near,  in  which  you  and  I,  all  of  us,  must 
appear  before  the  tribunal  of  Jesus  Christ,  and 
tliere  be  made  to  give  an  account  to  Him  that 
i-  ready  to  judge  the  quick  and  the  dead,  even 
of  all  that  we  ever  did,  yea,  of  all  our  sins  in 
thought,  word,  and  deed,  and  shall  be  cer- 
Uiinly  damned  for  them  too  if  we  close  not 
with  our  Lord  Jesus  Christ,  and  what  he  hath 
done  and  suffered  for  eternal  life ;  and  that  not 
notionally  or  traditionally,  but  really  and 
aavingly,  in  the  power  and  by  the  operation 
of  the  Spirit  through  faith.     "  And  I  saw  the 


dead,  small  and  great,  stand  before  God,  and 
the  books  were  opened,  and  another  book  was 
opened,  which  is  the  book  of  life,  and  the  dead 
were  judged  out  of  those  things  that  were 
written  in  the  books."  There  is  the  book  of 
the  creature,  the  book  of  conscience,  the  book 
of  the  Lord's  remembrance,  the  book  of  the 
law,  the  book  of  the  Gospel.  "  Then  shall  he 
separate  them  from  one  another,  as  a  shep- 
herd divideth  his  sheep  on  the  right  hanrj- 
and  the  goats  on  his  left.  And  shall  say  tc 
them  on  his  right  hand.  Come,  ye  blessed; 
but  to  the  other,  Go,  or  depart,  ye  cursed." 
Yet,  notwithstanding  the  Scriptures  do  so 
plainly  and  plentifully  speak  of  these  things, 
alas!  who  is  there  that  is  weaned  from  the 
world  and  from  their  sin  and  jjleasures  to  fly 
the  wrath  to  come,  notwithstanding  the  Scrip- 
ture saith  also  "  that  heaven  and  earth  shall 
pass  away,  rather  than  one  jot  or  tittle  of  the 
word  .shall  fail  till  all  be  fulfilled,"  they  are 
so  certain  ? 

But,  leaving  the  tlireatenings,  let  us  come 
to  the  promises,  and  speak  somewhat  of  them, 
and  you  may  see  how  light  men  make  of 
them  and  how  little  they  set  by  them,  not- 
withstanding the  mouth  of  the  Lord  hath 
spoken  them. 

As — 1.  "  Turn,  ye  fools,  ye  scorners,  ye  sim 
pie  ones,  at  my  reproof,  and  behold  I  will 
pour  out  my  Spirit  upon  you."  And  yet  per- 
sons had  rather  be  in  their  foolishness  and 
scorning  still,  and  had  rather  embrace  some 
filthy  lust,  than  the  holy,  undefiled,  and 
blessed  Spirit  of  Christ  through  the  promise, 
though  by  it  as  many  as  receive  it  "  are  sealed 
unto  the  day  of  redemption,"  and  although  he 
that  lives  and  dies  without  it  is  none  of 
Christ's. 

2.  God  hath  said  if  you  do  but  come  to  him 
in  Christ,  "though  your  sins  be  as  red  as 
scarlet,  they  shall  be  as  white  as  snow ;  and 
he  will  by  no  means  cast  thee  away ;"  yet 
poor  souls  will  not  "come  to  Christ  tliat  they 
might  have  life,"  but  rather,  "  after  their 
hardness  and  impenitent  heart,  treasuie  up 
unto  themselves  wrath  against  the  day  of 
wrath  and  revelation  of  the  righteous  judg- 
ment of  God." 

3.  Christ  Jesus  hath  said  in  the  word  of 
truth  that  if  any  man  will  serve  and  follow 
him,  "where  he  is  there  shall  his  servant 
be ;"  but  yet  poor  souls  choose  rather  to  fol- 
low sin,  Satan,  and  the  world,  though  their 
companions  be  devils  and  damned  souls  for 
ever. 


SIGHS  FROM  HELL. 


803 


dom  of  God,  and  all  uther  thingn  shall  be 
added."  But  let  whoso  will  seek  alter  the 
kingdom  of  heaven  first  for  them ;  for  they 
will  take  the  first  time,  while  time  serves,  to 
get  the  things  of  this  life.  And  if  it  be  *o 
tiiat  they  must  needs  seek  after  heaven  or 
else  he  duniiied,  they  must  stay  till  they  have 
more  leis.ire,  or  till  they  can  better  attend  to 
it,  or  till  they  have  other  thingii  handMime 
about  them,  or  till  they  are  older ;  when  they 
■  have  little  else  to  do,  or  when  they  come  to  be 
nick  and  die.  Then  Lord  have  mercy  uih*u 
them!  though  it  bo  ten  thousand  to  one  but 
tbey  perish  fur  ever. 

Fur,  commonly,  the  Lord  hath  his  way  to 
deal  with  sinners  who  put  him  oti'  when  he  in 
Dtriving  with  them — either  "to  laugh  at  their 
calamity,  and  miK-k  when  their  fear  cometh," 
or  else  send  tluni  to  the  gods  they  have  served, 
which  are  the  devils.  Jiulg.  x.  13,  14.  "Goto 
the  gixls  ye  have  skived,  and  let  them  deliver 
you,"  saith  he. 

5.  He  hath  .said,  "  There  is  no  man  that  for- 
(Uiketh  father,  or  mother,  wife,  children,  or 
lands,  for  his  sake  and  the  Gospel's,  but  he 
shall  have  a  humlred-fold  in  this  world,  with 
persecutions,  and  in  the  world  to  come  life 
everla-sting." 

l>ut  men,  for  the  most  part,  are  so  far  off 
from  lH,'lieving  the  certainly  of  this,  they  will 
scarce  loise  the  earning  of  a  |H>nny  to  hear  the 
wortl  of  God.  the  G«»«i>el  of  sjtlvation.  Nay, 
they  will  neither  go  ihem.selves,  nor  sutler 
others  to  go  (if  they  can  help  it)  without 
threatening  to  do  them  a  mi»<-hief  if  it  lie  in 
Uieir  way.  Nay,  further,  many  arc  so  far 
from  parting  from  any  worldly  gain  for  Christ's 
sake  and  the  GaH|K>ra  that  they  are  still  striv- 
ing by  hook  and  crook,  as  \><  ->vearing, 
lying,  cozening,  stealing,  r  -,  extor- 
tion, oppression,  forgery,  bnliirv,  ilaUery,  or 
any  other  way  to  get  nuire,  though  they  gel, 
together  with  these,  death,  wrath,  damnation, 
bell,  the  devil,  and  all  the  plagucjt  that  God 
can  i>our  upon  them.  And  if  any  do  not  run 
with  them  on  the  same  excess  of  riot,  but 
rather  from  all  their  threats  will  be  so  bold 
and  carele^  [tm  they  call  it}  as  to  follow 
the  ways  of  G<k1,  if  they  can  do  no  more,  yet 
they  will  whet  their  tongues  like  a  sword  to 
Wound  them  and  do  them  the  greatest  mis- 
chief  Uicy  can,  both  in  speaking  against  them 
to  neighbour*,  to  wives,  to  husliands,  U*  land* 
lonis,  and  rai-<ing  false  re{Hjrts  of  them,  iiut 
let  such  take  heed,  lest  they  be  in  such  a  itete 


4.  He  hath  also  said,  "Seek  first  the  king-      and  woeful  condition  as  he  was  in  wiiosaid, 

in  vexation  and  anguish  of  soul,  Une  drop  uf 
cold  water  to  cool  my  tongue  I 

Thus  might  1  a«ld  many  things  out  of  the 
holy  writ,  both  tlireatenings  and  ]" 
siiles  thone  heavenly  couium-U,  lovii 
free  invitatioiia  to  all  s4irtA  of  sinnem,  both 
ohl  and  young,  rich  and  [H»>r,  bond  and  free, 
wise  and  unwise.  All  which  have  been,  now 
are,  and,  it  is  to  Ik-  fearml,  as  lung  as  tiiin  world 
lasts  will  be,  trampled  under  the  feet  of  thon« 
swine  (I  call  them  not  men)  who  will  con- 
tinue in  the  same.  iUtt  take  a  review  of  «ouio 
of  them : 

1.  Counsel.  NS'hat  heavenly  c<tuiuM>l  im  that 
where  Christ  saith,  "  Uuy  of  nic  gohi  trimi 
with  fire,  that  thou  mayest  Ik*  rich,  aiid  whitr 
raiment,  that  thou  mayest  be  clotheti,  that  the 
shame  of  thy  naketlnevs  do  not  ap|Har. — Hu, 
every  one  that  thirsteth,  come  to  the  waten». 
yea,  come,  buy  wine  and  milk,  without  monej 
and  without  price.  —Hear,  and  your  souU  slwH 
live. — Lay  hold  of  my  strength,  that  you  may 
make  |H>ace  with  me,  and  you  shall  make  |N'ace 
with  me!" 

2.  Instruction.     What  instruction  is  ! 
"  Hear  iii.-tt ruction  luid  be  nixe,  and  r' 

not. — liU's.seil  is  the  man  that  heartth  uie, 
(saith  Christ,)  watching  dail^  at  u.-.  gattw, 
waiting  at  the  |Kj«tii  of  my  '  ^«hiM>o 

findeth  me  findeth  life,  and  si U\our 

of  the  Lord. — Take  heed  that  no  tuan  deceive 
you  by  any  means. — LalMiur  :  ;tl 

that  perisheth,  but  for  that  wli  lo 

everliutting  life. — Strive  to  mur  lu  at  ihe 
strait  gate. —  ilelieve  on  the  Lord  Jewmi  and 
thou  shalt  be  saved.  IWlieve  not  on  every 
spirit,  but  tr}'  the  spirits.— (Quench  not  the 
Spirit.  — l^y  hold  on  eternal  life. — Ix-t  your 
light  S4)  shine  before  men  that  they^iaysc« 
yi»ur  giHid  works  ami  glorify  your  Father 
which  is  in  heaven. — Take  he<'<l  and  U-nar* 
of  hy|MKTisy— watch  and  U-  S4ib«r  Uaru  o( 
me,  (saith  Christ.) — Come  unto  me." 

3.  Forewarning.    What  forewarning  i»  here  .' 
"  liecause  there  is  wrath,  beware  lest  ho  take 


away  with    his   stroke;   then  a  ^'r  m 

cannot  deliver  thee. — Ik*  yc  not  i  -; 

your  liands  be  made  strong  ;  !  ■! 

frum  the   I^ord  of  h<«>its,  a  <  u 

determined  Ujion  the  »h'>lr  lurt.'i  iWwarr, 
therefore,  lent  that  «-..i...  m  n  \,.u  iIiaI  »*  writ- 
ten, lichold,  ye  d»-;  wonder  and  per- 
ish.—For  Iwhold  I  *ork  .1  n..rk  in  y«>tir  <layi 
which  ye  shall  in  nowiiw  believe,  th"  • 
man  declare  it  unto  vou. -Let  him  that  liuok* 


du4 


BUNYAN'S  COMPLETE   WORKS. 


eth  he  staii.leth  take  heed  lest  he  fall.— Watch 
and  pray,  Icj^t  you  enter  into  temptation.— Let 
us  fear,  therefi^re,  lest  a  promise  being  left  us 
of  entering  into  his  rest,  any  of  you  should 
seem  to  come  .short  of  it.— I  will  therefore  put 
you  in  remembrance,  though  you  once  knew 
thi.'*,  how  that  the  Lord,  having  saved  thepeo- 
pk-  out  of  Egypt,  afterward  destroyed  them 
tliut  believed  not.— Hold  fast  that  thou  hast; 
let  no  man  take  thy  crown." 

4.  Comfort.     What  comfort  is  here ! 

"  He  that  cometh  unto  me  I  will  in  nowise 
cast  out.— Come  unto  me,  all  ye  tuat  labour 
and  are  heavy  laden,  and  I  will  give  you  rest.— 
Be  <if  good  eheer,  thy  sins  are  forgiven  thee.— 
I  will  never  leave  thee  nor  forsake  thee,  (for) 
I  have  loved  thee  with  an  everlasting  love,— I 
lay  down  my  life  for  my  sheep,  I  lay  down  my 
life  that  they  may  have  life;  I  am  come  that 
they  might  have  life,  and  that  they  may  have 
it  more  abundantly.— I  have  heard  thee  in  a 
time  accepted,  and  in  the  day  of  salvation 
have  I  succoured  thee. — Though  their  sins  be 
a.'i  scarlet,  they  shall  be  as  white  as  snow; 
though  they  are  as  crimson,  they  shall  be  as 
wool. — For  I  have  blotted  out  as  a  thick  cloud 
tliy  transgressions,  and  as  a  cloud  thy  sins ;  re- 
turn unto  me,  for  I  have  redeemed  thee." 

5.  Cirief  to  those  that  fall  short.  Oh  sad 
grief! 

"  How  have  I  hated  instruction,  and  my 
heart  despised  reproof,  and  have  not  obeyed 
the  voice  of  my  teachers,  nor  inclined  my  ear 
to  them  that  instructed  me ! — They  shall  curse 
their  king  and  their  God,  and  look  upward. 
And  they  shall  look  to  the  earth,  and  behold 
trouble,  and  darkness,  and  dimness  of  anguish, 
and  they  shall  be  driven  into  darkness. — He 
hath  dispersed  abroad,  he  hath  given  to  the 
poor,  hir  rigiiteousness  endureth  for  ever.  The 
wicked  .shall  see  it  and  be  grieved,  he  shall 
gnash  his  teeth,  and  melt  away;  the  desire  of 
the  wicked  shall  perish." 

"  There  shall  be  weeping  when  ye  shall  see 
Abraham,  Isaac,  and  Jacob  and  all  the 
prophets  in  the  kingdom  of  heaven,  and  your- 
selves thrust  out;"  all  which  things  are 
rtligiitcd  by  tiic  world. 

Thus  much  in  short  touching  this,  that  un- 
godly men  undervalue  the  Scriptures,  and  give 
no  credit  to  them  when  the  truth  that  is  con- 
tained in  them  is  held  forth  in  simplicity  unto 
tlieni,  but  ratlier  cry  out,  "Nay,  but  if  one 
should  rise  from  the  dead  ;"  then  they  think 
something  might  be  done;  when,  alas!  though 
signs  and  wonders  are  wrought  bv  the  hands 


of  those  that  preach  the  Gospel,  those  poor 
creatures  would  never  the  sooner  convert, 
though  they  suppose  they  should,  as  is  evident 
by  the  carriages  of  their  forerunners,  who, 
albeit  the  Lord  Jesus  Christ  himself  did  con- 
firm his  doctrines  by  miracles,  as  opening 
blind  eyes,  casting  out  devils,  and  raising  the 
dead,  they  were  so  far  from  receiving  either 
him  or  his  doctrine  that  they  put  him  to  death 
for  his  pains;  though  he  had  done  so  many 
miracles  among  them,  yet  they  believed  not  in 
him.  But  to  pass  this,  I  shall  lay  down  some 
of  the  grounds  of  their  rejecting  and  under- 
valuing the  Scriptures,  and  so  pass  on  : 

1.  Because  they  do  not  believe  that  they  are 
the  word  of  God,  but  rather  suppose  them  to 
be  the  inventions  of  men,  written  by  some 
politicians  on  purpose  to  make  poor  ignorant 
peojDle  to  submit  to  some  religion  and  govern- 
ment. Though  they  do  not  say  this,  yet  their 
practices  testify  the  same,  as  he  that  when  he 
hears  the  word  of  the  curse  yet  blesseth  him- 
self in  his  heart,  and  saith  he  shall  have  peace, 
though  God  saith  he  shall  have  none.  And 
this  must  needs  be,  for  did  men  but  believe 
this,  that  it  is  the  word  of  God,  then  they 
must  believe  that  He  that  spake  it  is  true, 
therefore  shall  every  word  and  tittle  be  fulfilled. 
And  if  they  come  once  to  this,  unless  they  be 
stark  mad,  they  will  have  a  care  how  they  do 
throw  themselves  under  the  lash  of  eternal 
vengeance.  For  the  reason  why  the  Thessa- 
lonians  received  the  word  was,  because  they 
believed  it  was  the  word  of  God,  and  not  the 
word  of  man,  which  did  eifectually  work  in 
them  by  their  thus  believing,  "  When  ye  re- 
ceived the  word  which  ye  heard  of  us,  (saith 
he,)  ye  received  it  not  as  the  word  of  man, 
but  (as  it  is  indeed)  the  word  of  God,  which 
effectually  worketh  in  you  that  believe."  So 
that,  did  but  a  man  receive  it  in  hearing,  or 
reading,  or  meditating,  as  it  is  the  word  of 
God,  they  would  be  converted.  "  But  the  word 
preached  doth  not  profit,  not  being  mixed  wilh 
faith  in  them  that  hear  it," 

2.  Because  they  do  not  indeed  see  them- 
selves by  nature  heirs  of  that  exceeding  wrath 
and  vengeance  that  the  Scriptures  testify  of. 
For  did  they  but  consider  what  God  intends  to 
do  with  those  that  live  and  die  in  a  natural 
state,  it  would  either  sink  them  into  despair 
or  make  them  fly  for  refuge  to  the  hope  that  is 
set  before  them.  But  if  there  be  never  so  great 
sins  committed,  and  never  so  great  wrath  de- 
nounced, and  the  time  of  execution  be  never 
so  near,   yet   if  the  party   that  is    guilty  be 


SIGHS  FROM  IIKLL. 


<(  I;, 


#fii««"les8  and  alto^'iiiuT  igimraiit  llu'rtH>f,  he 
will  be  ciirele**  ami  ri';arJ  it  nothing  at  all. 
Atiil  that  man  by  nature  i:t  in  thi.s  condition  in 
evident.  Fur  take  ther'anu-  man  that  it  Hen^e- 
h'jvs  and  i<:^norant  of  that  nuHt-ry  he  in  in  by 
nature — I  mxy,  take  him  ut  another  time,  when 
he  is  a  little  awakened,  and  then  you  will  hear 
him  roar  and  ery  out  so  Unxg  a.s  trouble  i<t  U|N)n 
him  and  a  sense  of  the  wrath  of  (iml  han*^ 
ovei  hi-*  heat),  "Good  sin»,  what  niU'«t  I  do  to 
be  saved?" 

Th'>u;4h  the  same  man  at  another  tiine  ( when 
his  couseirnee  is  fallen  Jisluepand  )»rown  hanl) 
will  lie  like  the  smith's  do^  at  the  f(M)t  of  the 
anvil,  tluiugh  the  fire-sparks  fly  in  his  face. 
But,  a.s  I  said  before,  when  any  one  is  a  little 
awakencnl,  oh  what  work  will  one  ver^e,  one 
line,  nay,  one  word,  of  the  Holy  Seriptures 
make  in  his  heart  I  He  cannot  eat,  sleep, 
work,  nor  keep  company  with  his  former  com- 
panions; and  all  because  he  is  afrat^l  that  the 
damnation  spoken  of  in  Scripture  will  faH  to 
his  share;  like  Halaam,  who  .said,  "I  cannot 
go  beyond  the  word  of  the  I^>rd,"  so  long  as 
he  had  .something  of  the  word  of  the  Lord 
with  authority,  severity,  and  power  on  his 
heart;  but  at  another  time  he  could  teach 
"  I^lak  to  cast  a  stumbling-block  before  the 
children  of  Israel." 

3.  Rocnu.se  the  carnal  priests  do  tickle  the 
cars  of  their  hearers  with  vain  philosophy  and 
deceit,  and  thereby  harden  their  hearts  against 
the  simplicity  of  the  (Jospel  and  word  of  (.{ikI, 
which  things  the  ajx>stle  admonislutl  thfwo 
that  have  a  mind  to  ch^e  in  with  Christ  to 
avoid,  saying,  "  Ilcware  lest  any  man  (be  he 
what  he  will)  spoil  you  through  philu9«>phy 
and  vain  deceit,  after  the  traditions  of  men 
and  rudiments  of  the  wiirld,  and  not  after 
Christ."  And  you  who  mu/zle  uj>  your  p«><iplo 
in  ignorance  with  .\ri«totle,  Plato,  ami  the  rest 
of  the  heathenish  philosophers,  and  preach 
little  if  any  thing  of  Christ  rightly,  I  say  unto 
70U  that  you  will  find  you  have  sinned  againat 
Gcd  ami  beguiitd  your  hearers  when  (t«xl 
shall,  in  the  jnd;:ment-day,  lay  the  cans*'  of 
the  damnation  of  many  thousanils  of  souN  to 
your  charge,  and  say  he  will  re«|uire  their 
bIfKjd  at  your  hands. 

4.  Another  reason  why  the  carnal,  unlM-liev- 
log  world  do  so  slight  the  Scripturcst,  the  word 
of  ftod,  is  iH'cau.so  the  judgment  sp«»kt-n  of  in 
the  S-ripture  is  not  pr««srntly  exc<ut«d  on  the 
tmii'<;rrf>'->'.rt  •  '  sentence  against  an 
evil  art  is  ii..t  -_  \ecut*><l,  therefore  the 
hearta  of  the  sons  of  men  arc  whollj  set  in 


them  to  do  evil."  iW-cause  «i..d  duih  uol 
prociitly  strike  the  |»<»«>r  wr>feh  as  si>un  x*  he 
sins,   but   waits   and  .kml   is   | 

therefore  the  world, ^  .  h|  u,  Ik-  un; 

ful,  g<i  to  it  again  and  again,  and  every  lime 
grow   harder  and  harder,  till  at  last  (iotl  u 
forced  cither  to  stretch  out  liU  mighty  |Miwef 
!•>  turn  them,  or  else  send  death  wit! 
and    hell   to   fileh    thcui.     "  Thoti 
isuith  (mmIi  that   I  w 
iv>  thyself,  but  I  iftill    . 

in  order  before  thy  face.  Now,  coniuder  Ihia, 
ye  that  forget  (i«mI,  Imt  I  tear  vou  in  pieces 
and  there  In;  none  to  deliver." 

.'>.  Another  reason  why  the  blind  world  do 
slight   the  authority  of  .S^-riplure  is   boeauM 
they  give  ear  to  the  devil,  who  t' 
Mubtli-ty  ciisteth  false  evasions  and  ■ 
terpn-tations  on  them,  rendering  tliem  noi  so 
point-blank  the  mind  of  (i<j«l  and  a  rule  fur 
direction  to  p(K>r  souls,  persuading  them  that 
they  must  give  ear  and  way  to  somethin.- 
bes<ideft  and  U'vond  that;  or  else  he  lab< 
render  it  vile  and  contemptible,  by  j 
them   that  it   is  a  dead   letter,  wl< 
they  know  not  what  they  say  or  whereoj'  tiiey 
atfirm.     For  the  Si-ripturc  is  not  so  dead  but 
that  the  knowletlgc  of  it  is  able  tu  make  any 
man  wise  unto  salvation    thnnigh    fait':      -  ' 
lore  which  is  in  Chri«t  Jeitus,  and  i«  pr<>: 
for    i:  .,    re|»ri»of,    and 

right'  iiat  the  man 

thoroughly  lurnishisl  to  a 

And  where  it  is  said  t 
meaneth  the  law,  as  it  is  tlic  ministration  of 
damnation  or  a  covenant  of  works;  and  su  in- 
deinl  it  doth  kill,  and  doth  do  m»  Uvnuse  it  b 
just,  :'  ■  rty  that   i- 

s.»mf  .  .   ;•»  it  H  <••■ 

continual  liut  yet  I 

and  Paul  t  that  the  ."^      . 

a  very  glorious  ronecrnment,  inasmuch  as  to 
them  is  held  forth  to  us  the  way  of  life,  and 
also  in  that  they  do  administer  good  jn^uncl  of 
ho|H'    to   us.     "For    wha' 
wrill«'n  afon'tim*'  wit"  wr 
that  we,  t! 
Scripture, 

"  Now  tu  linn  that  is  of  powei  to  e.' 
arcortling  to  my  (ios|>el  and  l!--   >  ■ 
Je»us  Christ,  acc<irUing  to  the  : 
myntery  which  was  I. 
l—v'i»n.  but  now  is   i; 

..f    the    J  : 
'  iients  of  !; 

known   to  all  nations   for  the  wbcdicnot  of 


806 


BVy VAX'S  COMPLETE    WORKS. 


faith."  And  therefore  whosoever  they  be  that 
slight  the  Scriptures,  they  slight  that  which  is 
no  less  thai)  the  word  of  God;  and  they  who 
flight  that  sliglit  Him  tliat  spake  it;  and  they 
that  do  so,  lot  thoin  look  to  themselves,  for 
(iod  will  be  revenged  on  such.  Much  more 
might  be  .-aid  to  this  thing,  but  I  would  not  be 
tedious. 

A  word  or  two  more,  so  I  have  done  with 
this.  Consider  the  danger  of  slighting  the 
wokU  of  the  prophets  or  apostles,  whether  they 
be  torr..-',tion,  reproof,  admonition,  forewarn- 
ing, «>r  the  blessed  invitations  and  promises 
contained  in  them. 

1.  Such  souls  do  provoke  God  to  anger  and 
to  execute  his  vengeance  on  them.  "They 
refused  to  hearken,  they  pulled  away  their 
shoulders,  they  stopped  their  ears,  lest  they 
Hhould  hear  the  law,  and  they  make  their 
hearts  as  an  adamant  stone,  that  they  might 
not  hear  the  law  and  the  words  that  were 
spoken  to  them  by  his  Spirit  in  the  former 
prophets :  therefore  came  a  great  wrath  upon 
them." 

2.  God  will  not  regard  them  in  their  calam- 
ity. "Bec4iuse  I  called,  and  ye  refused,  I 
stretched  out  my  hand,  and  no  man  regarded, 
but  set  at  naught  all  my  counsels  and  would 
have  none  of  my  reproof,  I  also  will  laugh  at 
your  calamities,  and  mock  when  your  fear 
comcth.  When  their  fear  cometh  as  desolation 
and  destruction  like  a  whirlwind,  then  shall 
they  call,  but  I  will  not  answer:  they  shall 
seek  me  early,  but  they  shall  not  find  me." 

3.  God  doth  commonly  give  up  such  men  to 
delusions,  to  believe  lies.  "  Because  they  re- 
ceived not  the  love  of  the  truth,  that  they 
might  be  saved,  therefore  God  shall  send  them 
strong  delusions,  that  they  should  believe  a 
lie,  that  they  all  might  be  damned." 

4.  In  a  word,  they  that  do  continue  to  reject 
and  slight  the  word  of  God,  they  are  such,  for 
the  moit  part,  as  arc  ordained  to  be  damned. 
Old  Eli,  his  sons  not  hearkening  to  the  voice 
of  their  father,  reproved  them  for  their  sins, 
but  disobeying  his  voice,  it  is  said,  "it  was 
X'cause  the  Lord  would  slay  them."  Again, 
Amaziah  having  sinned  against  the  Lord,  he 
Kends  him  a  prophet  to  reprove  him;  but 
Amaziah  says,  "Forbear,  wherefore  shouldst 
thou  be  smitten?"  (He  did  not  hearken  to 
the  word  of  God.)  "Then  the  prophet  for- 
bore, saying,  I  know  that  God  hath  determined 
to  destroy  thee,  because  thou  hast  not  heark- 
ened to  my  counsels."  Read,  therefore,  and 
the  Lord  give  thee   understanding.      For  a 


miserable  end  will  those  have  that  go  on  in 
sinning  against  God,  rejecting  his  word. 

Other  things  might  have  been  observed 
from  this  verse  which  at  this  time  I  shall  pass 
by,  partly  because  the  sum  of  them  hath  been 
touched  already,  and  may  be  more  clearly 
hinted  at  in  the  following  verse;  and  therefore 
1  shall  speak  a  few  words  to  the  next  verse, 
and  so  draw  towards  a  conclusion. 

Ver.  31.  And  he  said  wifo  him,  If  they  hear 
not  Moses  and  the  prophets,  neither  wilt  they 
be  persuaded  though  one  rose  from  the  dead. 
"And  he  said" — that  is,  God  made  answer 
to  the  words  spoken  in  the  verse  before — 
"  And  he  said  unto  him,  If  they  hear  not 
Moses,"  &c.  As  if  he  had  said,  Moses  was  a 
man  of  great  renown,  a  man  of  worthy  note,  a 
man  that  talked  with  God  face  to  face,  as  a 
man  sj^eaketh  to  his  friend.  The  words  that 
Moses  spake  were  such  as  I  commanded  him 
to  speak.  Let  him  who  will  question  them,  I 
will  own  them,  credit  them,  bless  them  that 
close  in  with  them,  and  curse  those  that  reject 
them. 

■  I  myself  sent  the  prophets,  they  did  not  run 
of  their  own  heads  :  I  gave  them  commission  ; 
I  thrust  them  out  and  told  them  what  they 
should  'say.  In  a  word,  they  have  told  the 
world  what  my  mind  is  to  do  both  to  sinners 
and  to  saints :  "  They  have  Moses  and  the 
prophets;  let  them  hear  them."  Therefore, 
he  that  shall  reject  and  turn  his  back  either 
upon  the  threatenings,  counsels,  admonitions, 
invitations,  promises,  or  whatsoever  else  I  have 
commanded  them  to  speak  as  to  salvation  and 
life,  and  to  directions  therein,  shall  be  sure  to 
have  a  share  in  the  many  curses  that  they 
have  spoken  and  the  doctrine  that  is  pro- 
nounced by  them.  Again,  "  If  they  hear  not 
Moses  and  the  prophets,"  &c.  As  if  he  had 
said.  Thou  wouldst  have  me  send  one  from  the 
dead  unto  them  :  what  needs  that?  They  have 
my  mind  already ;  I  have  declared  unto  them 
what  I  intend  to  stand  to,  both  for  saving 
them  that  believe  and  damning  them  that  do 
not.  That,  therefore,  which  I  have  said  I  will 
make  good,  whether  they  hear  or  forbear. 
And  as  for  this  desire  of  yours,  you  had  as 
good  desire  me  to  make  a  new  Bible,  and  so  to 
I'evoke  my  firet  sayings  by  the  mouth  of  my 
prophets.  But  I  am  God  and  not  man,  and 
my  word  is  immutable,  unchangeable,  and 
shall  stand  as  fast  as  my  decrees  can  make  it 
"heaven  and  earth  shall  j^ass  away,  but  one 
jot  or  tittle  of  my  word  shall  not  pass."     If 


SIGHS  FROM  IIKLI^ 


.>07 


thou  luulst  ten  thousand  brt-tliron,  und  every  |  of  their  nalvation ;    '  lor  if  tluv  will  not  "— 


one  in  dan^'t-r  of  losing  his  soul  if  he  did  not 
close  in  with  what  is  eontnined  and  recorded 
in  the  .Scriptures  of  truth,  they  niUHt  oven 
every  one  «)f  them  perish  and  he  for  over 
damned  in  hell,  for  the  Scriptureii  cannot  bo 
broken  ;  I  did  not  send  them  so  unad\  i^^t-dlv  to 
nrall  them  again  by  another  consiih-ration. 
No;    "fur   J    speak    in    rigliteousnesw*   and  in 


mark,  they  will  not— "  be  |H-n»uudid  though 
one  should  riwj  from  tho  dead."  This  truth  \* 
eontirmed  by  Jexuii  him«elf.  If  you  read  John 
v.,  where  the  I>inl  in  s|Haking  of  hiniHrlf  that 
he  in  the  very  Christ,  he  bring*  in  fi.ur  or  five 
wiln.'-tM's  to  back  what  he  saiil :  I.  John  Bap- 
tist; '1.  The  work-*  that  his  1-ather  gate  him 
to  do;  3.  Ills  Father  s|H>«king  fnini  lieArrn; 


judgment,"  and  in  much  wistlom  and  ittunwi.  |  4.  The  tt-stimony  of  tho  Scripturm.     When  all 
ll  Iting  therefore  gone  out  of  my  mouth  in  |  this  was  done,  sc-eing  yet  they  would  not   be- 
lieve, ho  lays  the  fault  U|Kin  one  of  thewe  two 
ihingH: 

1.  Their  regarding  an  esteem  n'  i 

'1.  Their    not    Uliwing    of    tl.  .      t*' 

writings,   even    Moses    and    the   rrwl.     "For 
bad  ye  believe<l   Muses,  (saith  he.)  ye  wouhl 


thiH  manner,  "it  shall  not  return'in  vain  until 
it  hath  accomplished  the  thing  whereunto  I 
li:ive  ^ent  it." 

iUit  again,  thou  supjKweth  that  miracles 
and  wonders  will  work  on  them,  which  makes 
theo  say,  "Send   one    from    the  ilead."     Hut 


herein  thou  art  mistaken;  for  I  have  proved  |  have  believed  me,  for  ho  wrote  of  mc.     Ikit 


them  with  tliat  once  and  again,  by  more  than 
one,  or  two,  or  three  of  my  servants.  IIow 
many  n>iracles  did  my  servant  Moses  work  by 
commandment  from  me  in  the  land  of  Kgy|>t, 
at  the  Ucd  Sea,  and  in  tlie  wilderness!  Yet 
they  of  that  generation  were  never  the  ««H»ner 
converted  for  that,  but  notwithstanding  re- 
belled and  lusted,  and  in  their  hearts  turned 
back  into  Egypt.  Acts  vii.  How  many  mira- 
cles did  Samuel,  David,  Klias,  Klisha,  Daniel, 
and  the  prophets,  together  with  my  Son,  who 
raise«l  the  dead,  cast  out  devils,  made  thein  to 
»ee  that  they  were  born  bliml,  gave  and  re- 
stored limbs!  Yet  for  all  this  (as  I  tuiid 
before)  they  hated  him,  they  crucifuil  liiui. 
He  raiseil  him  again  from  the  dead,  and  he 
ap|>cared    to   his  '        wh(»  were   called, 

and  chosen,  and  id   he  gave  them 

commanilnuru  ai;  °  >  go  and  tes- 

tify the  truth  ol  t;.  i ;  and  to  con- 

firm the  same,  ho  enabled  them  to  speak  with 
divem  tongues  and  to  work  miraclen  nittst 
plentifully,  yet  there  wa*  so  ereal  a  |>ersecu- 
tion   raistd  ajaifi-t   t!.  'ich  that  i 

•  few  of  tlioia   di'd    iii  i-,  and  tlw  : 

fere,  though  thou  thinkest  thai  a  miracle  wiil 
do  M>  much  with  the  world,  yet  I  a4iy.  No; 
"for  if  Uiey  will  not  believe  Momm  and  the 
piophets,  neither  will  they  U*  |K>nuadcd 
thougli  one  should  rise  from  the  dead." 

From  tlu-s*>  word-*,  il 
this  trtilh — nanuly,  th.i 

believe  not  .M(p«s  and  the  |>rophets  are  a  viry 
banJ-hearted  |)cople,  that  will  not  b«  per- 
suaded though  one  rise  from  the  deaiL 

They  that  regard  not  the  Holy  ."^rriptares  to 
turn  to  G<k1,  finding  them  to  t4<:*tify  of  hU 
foolncm  and  mercy,  there  is  but  little  hopca 


if  ye  believe  not  his  writingit,  how  can  ye  be^ 
lieve  my  words?"  Now,  I  say.  In-  tl>nt  ahall 
slight  the  Scriptures,  and  the  test  •>,« 

pro|thets    in    them   concerning   .1  -t, 

must  needs  be  in  great  danger  ol  liming  hM 
soul  if  he  abide  in  this  condition,  because  he 
that  slights  the  testimony  doth  also  Rlight  the 
thing  tc-stitted  of,  let  him  say  the  contrary 
never  .ho  often.  For  as  Ji-siis  C'hriHt  hath 
here  laid  down  the  reason  of  men's  not  re- 
ceiving him,  so  the  a|Mf>tle  in  aiiotlier  place 
lays  tlown  the  reason  again  with  high  and 
mighty  aggravation.  )«a\ing.  "He  that  be- 
lieveth  on  the  Son  of  (iod  hath  the  witnr«  id 
himself;  he  that  Ixdieveth  not  on  (SihI  batii 
made  him  a  liar,  because  he  IH-Iicveth  not  the 
record" — mark,  the  nrord  ■%« 

of  bin  Son."    Till- r«-cord,  you  ui 

that?  Why,  even  the  ti-«tiniuny  tiiat  tiod 
gave  of  him  by  the  nioulh  of  all  the  holy 
propheta  since  the  world  t>egan.  AcUi  iii.  20. 
That  is,  (fod  sending-  hi*  Holy  Spirit  into  the 
hearts  of  bin  servants  the  proplM'ts  and  a|m»- 
■«  Spirit   in  tli.  ir  wil- 

.   to  the  truth  *■:  ,<  by  hia 

•Siji  Jesus.  tM)th  iM'fore  and  alter  his  eoniinfr. 
And  thus  is  that  place  also  to  be  undrrvtuud 
which  aaith,  "There  are  three  that  bear 
record  in  earth— the  Hpirit,  tho  •  ' 

tho  bloiMl :"  that  ia.  the  Spirit  in 


tie,   «|M>nking    of   Jesus    (  iiri«t    ai  .i« 

through  him,  saith  thuo,  "Now  .:  .io- 

•pl*elh,  dewpiactb  not  us.  but  God."  But  i(  ia 
you  that  R|x>ak.  True,  but  it  fai  by  and 
thrt>ugh  the  Spirit :  "  He  therefore  that  de- 
spitetb,   deapiwth    not   man,   but    God,   wlM 


808 


also  hath  given  us  of  his  Holy  Spirit." 
18  therefore  a  mighty  confirmation  of  this 
truth,  that  he  that  slights  the  record  or  testi- 
mony that  God  by  his  Spirit,  in  his  prophets 
and  "apostles,  hath  testified  unto  us,  slights 
the  testimony  of  the  Spirit,  who  moved  them 
U>  Bpeak  these  things ;  and  if  so,  then  I  would 
lain  know  how  any  man  can  be  saved  by 
Jesus  Christ  that  slights  the  testimony  con- 
..erning  Christ,  yea,  the  testimony  of  his  own 
c^pirit  concerning  his  own  self.  It  is  true, 
men  may  pretend  to  have  the  testimony  of  the 
Spirit,  and  from  that  conceit  set  a  low  esteem 
(.n  the  Holy  Scriptures ;  but  that  spirit  that 
dwclleth  in  them  and  teacheth  them  so  to  do 
it  is  no  better  than  the  spirit  of  Satan,  though 
it  culls  it.self  by  the  name  of  the  Spirit  of 
Christ.  "To  the  law,  therefore,  and  to  the 
testimony  ;"  tfy  them  by  that;  "if  they  speak 
not  according  to  the  word,  it  is  because  there 
is  no  light  in  them." 

The  apostle  Peter  when  he  speaks  of  the 
glorious  voice  that  he  had  from  his  excellent 
Majesty,  saying  of  Christ,  "This  is  my  be- 
loved Son,  hear  him,"  saith  thus  to  them 
xvhom  he  wrote  unto:  "You  have  also  a  more 
sure  word  of  prophecy,"  (or  of  the  prophets, 
fur  so  you  may  read  it,)  "unto  which  you  do 
well  tliat  you  take  heed."  That  is,  though  we 
tell  you  that  we  had  this  excellent  testimony 
from  his  own  mouth  evidently,  yet  you  have 
the  prophets.  We  tell  you  this,  and  ye  need 
not  doubt  of  the  truth  of  it;  but  if  you  should, 
yet  you  may  not,  must  not,  ought  not  to  ques- 
tion them.  Search,  therefore,  unto  them  until 
the  (lay  dawn  and  the  day-star  arise  in  your 
liearts ;  that  is,  until  by  the  same  Spirit  that 
gave  forth  the  Scriptures  you  find  the  truth 
c<mfirmed  to  your  souls  which  you  have  re- 
corded in  the  Scriptures.  That  this  word  of 
prophecy  or  of  the  prophets  is  the  Scriptures, 
reail  on;  for,  saith  he,  "knowing  this  first, 
that  no  prophecy  of  the  Scriptures  is  of  any 
private  interpretation,"  &c. 

Hut  yitu  will  say.  What  needs  all  this  ado, 
And  why  is  all  this  time  and  pains  spent  in 
»p€Mking  to  this  that  is  surely  believed  already? 
This  is  a  thing  received  by  all,  that  they  be- 
lieve the  Scriptures  to  be  the  word  of  God,  that 
sure  word  of  prophecy ;  and  therefore  you  need 
not  sp4>nd  your  time  in  proving  these  things 
and  the  truth  of  them,  seeing  we  grant  and 
confess  the  truth  of  it  before  you  begin  to 
upcak  your  judgment  of  them. 

An-fwer  1.  The  truths  of  God  cannot  be 
borne  witness  unto  too  often.     You  may  as 


BUXYAN'S  COMPLETE    WORKS. 

This 


well  say.  You  need  not  preach  Jesus  Christ  so 
much,  seeing  he  hath  been  and  is  received  for 
the  true  Messias  already. 

2.  Though  you  may  suppose  that  they  do  be- 
lieve the  Scriptures,  yet  if  they  were  but  well 
examined  you  will  find  them  either  by  word 
of  mouth,  or  else  by  conversation,  to  deny,  re- 
ject, and  slight  the  Holy  Scriptures.  It  is 
true,  there  is  a  notional  and  historical  assent 
in  the  head — I  say,  in  the  head — of  many  or 
most  to  the  truth  contained  in  Scripture ;  but 
try  them,  I  say,  and  you  shall  find  but  a  little, 
if  any,  of  the  faith  of  the  operation  of  God  in 
the  hearts  of  poor  men  to  believe  the  Scrip- 
tures and  things  contained  in  them.  Many, 
yea,  most  men,  believe  the  Scriptures  as  they 
believe  a  fable,  a  story,  a  tale,  of  which  there 
is  no  certainty.  But,  alas !  there  are  but  few 
that  do  indeed  and  in  truth  believe  the  Scrip- 
tures to  be  the  very  word  of  God. 

Objection.  But  you  will  say,  This  seems 
strange  to  me. 

Amtver.  And  it  seems  as  true  to  me ;  and  I 
doubt  not  but  to  make  it  manifest  that  there 
are  but  few,  yea,  very  few,  that  do  effectually 
(for  that  I  aim  at)  believe  the  Scriptures  and 
the  truth  contained  in  and  spoken  of  by  them. 
But  to  make  this  appear,  and  that  to  purpose, 
(if  God  will,)  I  shall  lay  you  down  the  several 
operations  that  the  Scriptures  have  on  them 
who  do  effectually  believe  the  things  contained 
in  them. 

1.  He  that  doth  effectually  believe  the  Scrip- 
tures hath,  in  the  first  place,  been  killed — I 
say,  killed — by  the  authority  of  the  Holy  Scrip- 
tures, struck  stark  dead,  in  a  spiritual  sense, 
by  the  Holy  Scriptures  being  set  home  by  that 
Spirit  which  gave  them  forth  upon  the  soul. 
"  The  letter  killeth ;"  the  letter  strikes  men 
dead.  And  this  Paul  witnessed  and  found  be- 
fore he  could  say,  "  I  believe  all  thrt  the 
prophets  have  spoken;"  where  he  saith,  "I 
was  alive  without  the  law  once  " — that  is,  in 
my  natural  state,  before  the  law  was  set  on  my 
heart  with  power — "  but  when  the  command- 
ment came,  sin  revived,  and  I  died.  And  that 
law  that  was  ordained  to  life  I  found  to  be 
unto  death ;  for  sin,  taking  occasion  by  the 
commandment,  deceived  me,  and  thereby  slew 
me."  Now  that  which  is  called  the  letter  iii 
2  Cor.  is  called  the  laiv  in  Rom.  vii.,  which,  by 
its  power  and  operation,  as  it  is  wielded  by  the 
Spirit  of  God,  doth  in  the  first  place  kill  and 
slay  all  those  that  are  enabled  to  believe  the 
Scriptures.  I  kill,  saith  God ;  that  is,  with  my 
law  I  pierce,  I  wound,  I  prick  men  into  the 


SIGHS  FROM  HELL. 


809 


Torv  heart,  by  showing  them  their  *\\\*  ugiiinst 
the  law;  and  he  that  is  ignorant  uf  thi-i  in  al!*o 
ignorant  of,  ami  doth  not  really  and  etlVctually 
believe,  the  Scripture. 

But  you  will  say.  How  doth  the  law  kill  and 
strike  dead  the  [MM)r  creatures? 

Aimcrr.  First,  the  letter  or  law  doth  kill 
thus:  it  is  set  home  U[>on  the  soul,  and  dis- 
covers to  the  soul  its  transgrf?<."«ions  against  tin- 
law,  and  shows  the  soul  also  that  it  caiuiot 
conjjdetely  satisfy  the  justice  of  God  for  the 
breach  of  his  law,  therefore  it  is  condemned. 
Mark,  "  He  that  Ixdieveth  not  is  condemned 
already  ;"  to  wit,  by  the  law  ;  that  is,  the  law 
doth  coniK-mn  him;  yea,  it  hath  condcmneti 
him  already  for  his  sins  against  it;  as  it  is 
written,  "Curse*!  is  every  one  that  eontinueth 
not  in  all  things  that  are  written  in  the  lMM)k 
of  the  law  to  do  them."  Now  all  men,  as  they 
e»ime  into  the  world,  are  in  this  cimditinn — 
that  is,  condemne<l  by  the  law ;  yet  not  believ- 
ing their  condetiiiiation  by  the  law  really,  they 
do  not  also  believe  really  and  etTectually  the 
law  that  doth  condemn  tiiem.  Fur  oa  men 
have  but  a  notion  of  the  one — that  is,  their 
condemnation  Iwcause  of  sins  against  the  law 
— so  they  have  but  a  notion  of  the  eon«lemniiig, 
killing,  and  destroying  power  of  the  law  ;  for, 
as  the  one  is,  so  in  these  things  always  is  the 
other.  There  is  no  n»an  that  iloth  really  be- 
lieve the  law  or  Gospel  further  than  they  do 
feel  the  power  ami  authority  of  them  in  their 
hearts.  "  Ye  er^  not  knowing  the  Scrip- 
ture* nor  the  powPr  of  CukI."  Now,  this  li-tter 
or  law  is  not  to  be  taken  in  tli< 
but  is  strictly  to  bi»  tied  to  the  ' 
roents,  wh<j*e  proj>er  work  is  only,  by  showing 
the  soul  its  sin  against  the  law,  to  kill,  and 
there  leaven  him  sturk  dead,  nut  giving  him 
the  le.ist  life  or  supjxirt  or  con«fi»rt,  but  leaves* 
the  soul  in  an  hi!|ilt-»s  and  hopelejw  condition 
•a  from  it«elf  or  any  other  mere  on-ature. 

It  is  true,  the  law  hath  laiil  all  men  for  dead 
as  they  come  into  the  world,  but  all  men  do 
not  see  themselveit  dead  until  tliey  sec  the  law 
that  struck  them  dead  striking  in  their  souU 
and  having  -  '       *       '  '  '   w.     As  a 

man  that  i-  :  I  that  on 

ftrc  about  hu  i-ar.t,  and  he  ifi  "f  it 

because  he  is  asleep,  even   so,  l-oor 

•ouU  are  asleep  in  sin,  Uiough  the  wrath  of 
Ood,  the  curM!  of  his  law,  ancl  the  dame*  of 
hell  have  beset  them  mund  about,  yet  they  do 
not  believe  it,  b«-caus«'  they  are  asle«»p  in  »in. 
Now,  as  he  that  is  awakene<l  ami  sees  this,  »<•«• 
that  thni'jgh  tlils  he  is  »  dead  man,  even  su 


■    I*. 

re 

re« 

■  ef 

m  well 


they  that  do  see  their  state  by  nature,  being 
such  a  sad  condition,  do  also  see  themselvc*  by 
that  law  tu  bo  dead  men  uaturnlly. 

Hut  now,  when  didst  thou  feel  the  |>ower  of 
this   first  part  of  the  Scripture,  the  law,  no 
miirhty  as  to  strike  thro  dead  T     If  not.  thoQ 
'leh  as  Vrr  •  .if 

(hat  doth  .  tc 

lie  tile  truth  «»f  God.  Yet  if  thou  shouldsl 
have  felt  something— I  say,  something—of  the 
killing  power  of  the  law  of  GikI  in  thine  lienrt, 
this  is  not  an     ^  '  to  prove  •' 

lievestall  th-  ■  taine^l  in  • 

for  there  is  <  Jn-ju  1  .li  w 
fore  I  shall  s]N-ak  to  th.i 
thou  hast  felt  the  jxiwer  ut   ; 
as  something  of  the  |M(wer  <••   ' 

2.  Then  thou  hast  found  the  |Hiwer  of  the 
Gos|Hd,  luid  so  believed  it ;  thou  hant  found  il 
thus  with  thy  s<ml. 

1.  Thou  hiLst  been  showeil  by  the  wonl  of 
truth  of  the  (i«m|K'l,  in  the  light  of  the  Spirit 
of  Christ,  that  by  nature  thou  wert  without 
the  true  faith  of  the  Spirit  of  Christ,  that  by 
nature  thou  wert  without  the  true  laith  of  Ui« 
Sm  of  G«xl  in  thy  soul ;  for  when  "  he,  the 
Spirit,  is  come,  he  shall  i«how  men  that  thry 
believe  not  in  n>e,'  iLjh 
thou  h:ist,  iLs  I  sai<i  he 
power  of  the  law,  letter,  or  \.>  ■  il», 
yet  as  thou  ha.si  not  In-en  !■:  _  ,  to 
SCO  by  the  Spirit  id  the  (tus|H>l  that  thou  art 
without  faith  by  nature,  thou  hant  nut  yet 
t4Lste<i,  much   leM*  believed,  any   part   of  the 

-\*v\;   for  '        '  1  ancl  the  law  are  two 

inct  covi  i  they   that  rir*-  nndrr 

the  law  may  .d  by  it,.i  \e 

the  law  or  lir  ■  if,  aiid  yet  ■  .«n 

time  be  straogen  to  the  covenant  of  promise, 

that  is,  the  Ciospel,  and  so  have  nu  ho|ie  io 

them.     There  u  not  any  promise  that  can  be 

•  vM  until  the  Miul  be  by  the  Gi»- 

1    to   Jesus   Chri"?       F-t    th'-iigb 

men  do  tlitiik  never  so  muti  ve 

the  things  or  the  word  of  ;        •  ■\xi 

siUvatioo,  yet  unleiw  they  have  the  work  of 

grmce   in   their    souU,   they  do    not,  naonoi, 

rightly  believe  tl»e  tilings   omlaimd   in   the 

Scriptures. 

2.  Again,  as  the  law  ktHrth  th*^  ths*  Mlere 
it,  even  so  the  pr  '  •  •* 
jiel  do,  through  \.:.  'to 
those  that  believe  it  aright.  "My  work," 
saith  Christ,  "  my  wortls  they  are  spiril  and 
they  are  life."  As  if  he  had  aaid.  The  wnria 
eootainrd  in  the  Uw  an  a  coTduuit  of  worka 


810 


BUyYA^^'S  COMPLETE   WORKS. 


tliey  wound,  tlicy  kill,  they  strike  dead  those 
that  are  under  them.  But  as  for  me,  "The 
words  that  I  speak  unto  you,  they  are  spirit 
and  they  are  life."  That  is,  whosoever  doth 
receive  them  believingly  shall  find  them  full 
of  operation  to  comfort,  quicken,  and  revive 
the  soul.  For  as  I  did  not  come  into  the  world 
to  destroy  men's  lives,  so  that  the  words  that  I 
speak,  (as  I  am  sent  to  preach  the  Gospel,) 
tiiey  have  no  such  tendency  unto  those  that 
believe  them.  The  promises  that  are  in  the 
Gospel,  oh  how  do  they  comfort  them !  Such 
a  promise,  and  such  a  promise,  oh  how  sweet 
it  is!  How  comfortable  to  those  that  believe 
them  !  Ahts  !  there  are  many  poor  souls  that 
think  they  believe  the  Scriptures  to  be  the 
word  of  Gotl,  and  yet  they  never  enjoyed  any 
thing  of  the  life  and  promises;  they  come  in 
upon  the  heart  to  quicken,  to  revive  thee,  to 
raise  thee  from  sentence  of  death  that  is  passed 
«)U  thee  by  the  law,  and  through  the  faitb  that 
is  wrought  in  thy  soul  by  the  operation  of 
God's  Holy  Spirit  (though  once  killed  by  the 
law  or  letter)  thou  art  made  alive  in  the  Lord 
Jesus  Christ,  who  is  j^resented  to  thy  soul  in 
the  promises. 

3.  Dost  thou  indeed  and  in  truth  believe  the 
Scriptures  to  be  the  word  of  God  ?  Then  the 
things  contained  in  them,  especially  the  things 
of  the  Gospel,  are  very  excellent  to  thy  soul, 
as  the  birth  of  Christ,  the  death,  the  resurrec- 
tion, intercession  and  second  coming.  Oh  how 
precious  and  excellent  are  they  to  thy  soul, 
insomuch  that  thou  regardest  nothing  in  com- 
parison of  them !  Oh  it  is  Christ's  birth,  death, 
blood,  resurrection,  &c.,  according  to  t,he  Scrip- 
tures, that  thou  dost  rejoice  in  exceedingly  and 
abundantly  desire  after;  whom  having  not 
heen  ye  love;  in  whom,  though  now  ye  see 
him  not,  yet,  believing,  ye  rejoice  with  joy  un- 
Hpeakable  and  full  of  glory. 

4.  Dost  thou  believe  the  Scriptures  to  be  the 
word  of  God?  Then  thou  standest  in  awe  of 
and  dost  much  reverence  them.  Why,  they 
are  the  word  of  God,  the  true  sayings  of  God ; 
they  are  the  counsel  of  God;  they  are  his 
promises  and  his  threatenings.  Poor  souls 
are  apt  to  think.  If  I  could  hear  God  speak  to 
mc  from  heaven  with  an  audible  voice,  then 
Bure  I  should  be  serious  and  believe  it.  But 
truly,  if  God  should  speak  to  thee  from  heaven 
except  thou  wert  converted  thou  wouldst  not 
regard  nor  really  believe  him.  But  if  thou 
dost  believe  the  Scriptures,  thou  seest  that 
they  are  the  truth  as  really  as  if  God  should 
si)cak  t-t  thee  from  heaven  through  the  clouds; 


and  therefore  never  flatter  thyself,  foolishly 
thinking  that  if  it  were  so  and  so  then  thou 
couldst  believe.  I  tell  thee,  saith  Christ,  "  If 
they  believe  not  Moses  and  the  prophets, 
neither  will  tliey  believe  though  one  should 
rise  from  the  dead."     But — 

5.  Dost  thou  believe  the  Scriptures  to  be  the 
word  of  God  ?  Then  through  faith  in  Christ 
thou  endeavourest  to  have  thy  life  squared  ac- 
cording to  the  Scriptures,  both  in  word  and 
practice.  Nay,  I  say,  thou  may  est  have, 
though  thou  do  not  believe  them  all.  My 
meaning  is,  that  if  thou  believe  none  but  the 
ten  commandments,  thy  life  may  be,  according 
to  them,  a  legal,  holy  life ;  and  if  thou  do  be- 
lieve the  Gospel  too,  then  thy  life  will  be  the 
faith  of  our  Lord  Jesus  Christ ;  that  is,  either 
thou  wilt  live  in  the  blessed  and  holy  enjoy- 
ment of  what  is  testified  in  the  Scripture  con- 
cerning the  glorious  things  of  our  Lord  Jesus 
Christ,  or  else  thou  wilt  be  exceedingly  pant- 
ing after  them.  For  the  Scriptures  cany  such 
a  blessed  beauty  in  them  to  that  soul  that  hath 
faith  iu  the  things  contained  in  them  that  they 
do  take  the  heart  and  captivate  the  soul  of  him 
that  believeth  them  into  the  love  and  liking  of 
them,  believing  all  things  that  are  written  in 
the  law  and  the  prophets,  and  have  hope  to- 
wards God  that  there  shall  be  a  resurrection 
of  the  dead,  both  of  the  just  and  unjust ;  and 
herein  do  I  exercise  myself  to  have  always  a 
conscience  void  of  offence  both  towards  God 
and  towards  man. 

6.  He  that  believes  the  Scriptures  to  be  the 
word  of  God,  if  he  do  but  suppose  that  any 
one  place  of  Scripture  doth  exclude  him  and 
shut  him  out  of  and  from  a  share  in  the 
promises  contained  in  them,  oh  it  will  trouble 
him,  grieve  him,  perplex  him;  yea,  he  will 
not  be  satisfied  until  he  be  resolved  and  the 
contrary  sealed  to  his  soul,  for  he  knows  that 
the  Scriptures  are  the  word  of  God,  all  truth, 
and  therefore  he  knows  that  if  any  one  sen- 
tence doth  exclude  or  bar  him  out  for  want  of  ' 
this  or  the  other  qualifications,  he  knows  also 
that  not  the  word  alone  shuts  him  out,  but  He 
that  speaks  it,  even  God  himself;  and  there- 
fore he  cannot,  will  not,  dare  not,  be  contented 
until  he  and  his  soul  and  Scripture  together 
(with  the  things  contained  therein)  do  em- 
brace each  other,  and  a  sweet  correspondency 
and  agreement  exist  between  them.  For  you 
must  know  that  to  him  that  believes  the  Scrip- 
tures aright  the  promises  or  threatenings  are 
of  more  power  to  comfort  or  cast  down  than 
all  the  promises  or  threatenings  of  all  the  men 


SIGHS  FROM  HELL 


811 


ill  tl»(  worlil.  An»l  this  was  the  cause  why  the 
martyrs  of  Jesus  did  so  sliglit  Unh  the  pnmi- 
ises  of  thoir  atlvirsarios  when  they  would  have 
overcome  thciu  with  prolFeriug  the  great  things 
'f  tJiis  world  unto  them,  and  also  their  threat- 
nings  when  they  told  tluin  they  would  raik 
them,  hang  then),  burn  them.  None  ol 
things   0)uld    prevail    U|M>n    them   or   ;i. 

them,  because  they  «lid  most  really  believe  i  other  part  of  the  Sri |»tun»— thai  b  to  ••y,  by 
the  S:riptures  and  the  things  eontainetl  in  I  the  p.»wcr  of  (m«1  in  hiji  Son  Jwtu  rhriat 
them,  as  is  clwirly  found  and  to  be  Hccn  in  |  th.>ugh  the  covenanl  of  pruuiiiw/  I  tell  thee 
Heb.  xi.,  ami  also  in  Mr.  Fox's  reconl  of  their  I  from  the  l»rd,  if  thi.u  , 

ft  quiekt'iiini.'   |M»wrr 

(J.dii 


the  children  had,  yet  befi.re  they  bo  converted 
it  may  be  truly  Mid  of  them,  "Ye  eir,  not 
knowing  the  Scriptun-a  nor  the  power  of 
(Jod." 

2.  You  say  you  do 
Im»  iho  woni  of  (ffxi 

'  by 

.;i  the 


brethren. 

7.   lie  that  believeth  the  STipturi>s  to  be  the 
woni  nf  itod  believeth  that  nun  must  be  born 
iu::iin.   and   also    be   partakers  of   that   faith 
wiii.-h  is  of  the  operation  of  CJod,  (acconling 
•<  he  hath  rea«l  and  believed,)  or  else  he  mu»t 
•!id  shall  be  damne«l.     And  he  that  believeth 
•!iis  alight  will  not  bo  contented  until  {acconl- 
itig  iLs  it  is  written)  he  do  partake  of  and  en- 
j'>y  the  new  birth,  and  until  he  do  find  through 
nice  that  faith  that  is  wrought  by  the  opera- 
ion  of  C}o<l  in  his  soul.     For  this  is  the  cause 
•  hy  men  do  sjitisfy  themselves  with  so  slender 
;k  conreitc<l  ho|>e  that  their  state  is  giMwl,  (when 
it  is  nothing  so,) — namely,  because  they  do  not 
crtnlit  the  S-riptures;  for  did  they,  they  would 
|iM)k  into  their  own  hearts,  and  examine  seri- 
ftusly  whether  that  faith,  that  ho|K>,  that  grace 
which  they  think  they  have  be  of  that  nature 
and  wrought  by  thnt  Spirit  and  power  which 


I  or 

that  d.  '.  io' 

and  thnt  when  thou  wa»t  under  the  guilt  of 
sin,  the  cur»e  of  the  law,  and  the  |K.wrr  of  the 
devil,  and  the  juj<tice  of  the  great  (JiJ.  thoo 
hast  bt^on  enabU'd  by  the  jh»w  i    in 

Christ,  revealed  to  thee  by  th<«  -  vigh 

nnd  by  the  S-ripture.  to  !  the 

devil,  and  the  law,  and  ai.  ro  a| 

enmity  with  thee  with  Ixildncjis  and  e<»mfort  in 
the  fuce,  through  the  bloo«l,  di-ath,  righte«»u»< 
ncM,  resurrection,  nnd  intrreowion  of  Christ, 
made  mention  i»f  in  the  Seripturw. 

And,  ;{.  On  this  ncenunt  oh   h'»w  «'xr>oll«>nt 
are  th-   - 
virtue  ■ 

an  in  vital  ion!  They  are  so  large  aa  to  aay, 
Christ  will  in  nowiBc  coat  me  out;  my  criinaon 
sina  shall  be  white  as  anew.  I  tell  thee,  friend, 
there  are  iMmie  j  r  .....      .       ■  •     • 


the  Scripture  spwikelh  of.     I  si>eak  this  of  an 

efTectunl  l>elieving,  without  whi<'h  all  other  Ls  '  helpeil  me  to  la\ 

nothing,  unto  salvation.     Now,  then,  becaase  I  and  by 

would  n->t  be  tedious,  I  shall  at  this  time  l.-jy  for  as  i. 

down  no  more  discoveries  of  such  an  one  us  York  and   London,  piieil  up  to  ilie  slam,  be- 

doth  savingly  believe  the  Scriptures  and  the  .  ntuse  thmugh  them  Christ  is  pleased  by  hia 

things  contained  in  them,  but  shall  8|)eak  a  '  Spirit  to  convey  comfort  to  my  aoul.     I  aay, 

few    words    of  examination    concerning    the  wheil  the  law  cursea,  when  the    '      '  •      ptj»^ 

things  already  nieiitioni.iI.     As —  i   when    hell-fire   flanu^s   in   my  i                       my 

1.  Tlioii  -  '-d  and  in  • 

eriectually  •  -.1  ask,  t 

lore,  Wa.st  thou  ever  kilb-d  stark  dead  by  the  '  through  the  pnimuM-s  that  ail  u  lorcrd  to  liy 

law  of  works  contained  in   the  Soripturcn —  and  leave  off  to  accUM«  my  soul.    So  also  when 

killed  by  the  law  or  letter,  and  made  to  aee  the  world  frowns,  when  the  enemie*  nfft  and 

tLv  sins  against  it,  and  left  in  an  h.'   '  -i  .     .  .    .     in   ^^^  ,|,pj,     ■       .i      .-       ^^^ 


dition  by  the  law?     For,  ns  I  i«aid.  • 
work  of  the  law  is  t'>  •  ul  and  tn  iu. •• 

it    deoil,    in    an    hel|.  For    it    d'<th 

neither  give  the  soul  any  omilort  i" 
it  comes,  nor  doth  it  show  the  soul  «;.  ; 
fort  ifl  to  be  had ;  and  therefore  it  is  < 
"the  ministration  of  condemnation,  the 
istnition   of   death."     For   though    men 
have  a  notion  of  the  bleaaed  word  of  Ciud,  aa 


it  and  f>r' 


ground 


d.i 


by 
ind 
•  to 


otng  o^aituit  {j\jti  bi'UiUAv  he  liath  tu  llic  frcnp 


812 


turcs  commanded  thee  to  abstam 
D.wt  thou  give  diligence  to  make  thy  calling 
and  election  sure  because  God  commanded  it 
in  Scripture?  Dost  thou  examine  thyself 
whether  thou  be  in  the  faith  or  no,  having  a 
command  in  Scripture  so  to  do  ?  Or  dost  thou 
(notwithstanding  what  thou  readest  in  the 
Scripture)  follow  the  world,  delight  in  sin,  ne- 
glect coming  to  Jesus  Christ,  speak  evil  of  the 
Hiiints,  slight  and  make  a  mock  at  the  ordi- 
nance of  God,  delight  in  wicked  company,  and 
the  like?  Then  know  that  it  is  because  thou 
dost  not  indeed  and  in  truth  believe  the  Scrip- 
turi-8  cflectually.  For,  as  I  said  before,  if  a 
man  do  believe  them,  and  that  savingly,  then 
he  stands  in  awe,  he  looks  to  his  steps,  he  turns 
his  feet  from  evil,  and  endeavours  to  follow 
that  which  is  good,  which  God  hath  com- 
manded in  the  Scriptures  of  truth,  yet  not  from 
a  legal  or  natural  principle— that  is,  to  seek  for 
life  by  doing  that  good  thing— but  knowing 
that  salvation  is  already  obtained  for  him  by 
the  blood  of  that  man,  Christ  Jesus,  on  the 
cross,  because  he  believes  the  Scriptures ;  there- 
fore (mark,  I  i)ray,  therefore)  I  say,  he  labours 
to  walk  with  his  God  in  all  well-pleasing  and 
godliness,  because  the  sweet  power  of  the  love 
of  Christ,  which  he  feels  in  his  soul  by  the 
Spirit  according  to  the  Scriptures,  constrains 
him  80  to  do. 

5.  Examine  again:  dost  thou  labour  after 
those  qualifications  that  the  Scriptures  do  de- 
scribe a  child  of  God  by — that  is,  faith,  yea, 
the  right  faith,  the  most  holy  faith,  the  faith 
of  the  operation  of  God?  And  also  dost  thou 
examine  whether  there  is  a  real  growth  of 
grace  in  thy  soul,  as  love,  zeal,  self-denial,  and 
a  seeking  by  all  means  to  attain  (if  possible) 
to  the  resurrection  of  the  dead — that  is,  not  to 
satisfy  thyself  until  thou  be  dissolved  and  rid 
of  this  body  of  death,  and  be  transformed  into 
that  glory  that  the  saints  should  be  in  after  the 
resurrection-day?  And  in  the  mean  time  dost 
labour  and  take  all  opportunities  to  v;alk  as 
near  as  may  be  to  the  pitch,  though  thou  know- 
est  thou  canst  not  attain  it  perfectly?  Yes,  I 
say,  thou  dost  aim  at  it,  seek  after  it,  press  toward 
it;  and  to  hold  on  in  thy  race  thou  shunnest 
that  which  n  ay  any  way  hinder  thee,  and  also 
closest  in  >vitli  what  may  any  way  further  the 
same,  knowing  that  that  must  be  or  desirino- 
that  it  should  be  thine  eternal  frame,  and 
therefore  out  of  love  and  liking  to  it  thou 
dost  desire  and  long  after  it  a.s  being  the  thing 
that  doth  most  please  thy  soul. 

Or  how  is  it  with  thy  soul?     Art  thou  such 


BUNYAN'S  COMPLETE  WORKS. 

from  it? 


an  one  as  regards  not  these  things,  but  rathei 
busiest  thy  thoughts  about  the  things  here  be- 
low, following  those  things  that  have  no  scent 
of  divine  glory  upon  them  ?  If  so,  look  to  thy- 
self;  thou  art  an  unbeliever,  and  so  under  the 
wrath  of  God,  and  wilt  for  certain  fall  into  the 
same  place  of  torment  that  thy  fellows  have 
fallen  into  before  thee,  to  the  grief  of  thy  own 
soul  and  thy  everlasting  destruction. 

Consider  and  regard  these  things,  and  lay 
them  to  thy  heart  before  it  be  too  late  to  recover 
thyself  by  repenting  of  the  one  and  desiring 
to  close  in  with  the  other.  Oh,  I  say,  regard, 
regard,  for  hell  is  hot.  God's  hand  is  up] 
the  law  is  resolved  to  discharge  against  thy 
soul !  the  judgment-day  is  at  hand !  the  graves 
are  ready  to  fly  open  !  the  trumpet  is  near  the 
sounding !  the  sentence  will  ere  long  be  past, 
and  then  you  and  I  cannot  call  time  again ! 

But  again,  seeing  they  are  so  certain,  so  sure, 
so  irrecoverable,  and  firm,  and  seeing  the  sav- 
ing faith  of  the  things  contained  therein  is  to 
reform  the  soul  and  bring  it  over  to  the  things 
of  God,  really  conforming  it  to  the  things  con- 
tained therein,  both  to  the  point  of  justifica- 
tion and  also  an  impartial  walking,  and  giving 
up  thy  soul  and  body  to  a  conformity  to  all  the 
commands,  counsels,  instructions,  and  exhort- 
ations contained  therein,  this  then  will  learn 
us  how  to  judge  of  those  who  give  up  them- 
selves to  walk  in  the  imaginations  of  their  ov/n 
hearts,  who  slight  and  lay  aside  the  Scriptures, 
counting  them  but  empty  and  uncertain  things, 
and  will  live  every  day  in  ojjen  contradiction  to 
what  is  contained,  commanded,  and  forbidden 
therein. 

As,  first.  This  will  show  us  that  all  your 
drunkards,  whoremasters,  liars,  thieves,  swear- 
ers, backbiters,  slanderers,  scoffers  at  goodness, 
&c. — I  say,  we  may  see  by  this  that  they  that 
live  in  such  things  have  not  the  faith  of  these 
things  contained  in  their  hearts,  seeing  they 
delight  to  practice  those  things  that  are  foi  bid- 
den by  and  in  them.  And  so  they  continuing 
living  and  dying  in  this  state,  we  may  conclude 
without  fear  that  these  portions  of  Holy  Scrip- 
ture belong  unto  them,  and  shall  for  certain  be 
fulfilled  upon  them :  "  He  that  believeth  not 
shall  be  damned. — The  unrighteous  shall  not 
inherit  the  kingdom  of  God. — But  the  abomi- 
nable, the  unbelieving,  the  whoremongers,  and 
all  liars  shall  have  their  part  in  the  lake  that 
burneth  with  fire  and  brimstone. — Depart,  ye 
cursed,  into  everlasting  fire,  prepared  for  the 
devils  and  his  angels."  Depart,  depart  from 
me,  for  I  will  not  save  you.     Depart,  for  mv 


SIGHS  FROM  HELL. 


813 


blood  shall  not  at  all  wash  you.  Depart,  for 
you  sliall  not  set  ono  foot  into  the  kingdom  of 
heaven. 

Depart,  ye  cursed  I  Ye  are  cur>»e«l  of  (Jod, 
curseil  of  hi.s  law,  cursetl  of  me,  cursed  l>y  the 
saint.'*,  and  eursed  by  the  ungeU,  cur^f«l  all 
over,  nothing  but  cursed,  and  therefore  ile|.art 
from  me.  And  whither?  Into  everhttiing 
lire;  tire  that  will  scald,  scorch,  burn,  and 
liame  to  purpo.se ;  "  fire  that  shall  never  bo 
quenched;"  fire  that  will  last  to  etrrnity. 
And  must  we  be  all  alone  ?  No,  you  shall  have 
company,  store  of  company  with  you  -name- 
ly, all  the  raging,  roaring  devils,  together  with 
au  innumerable  company  of  fellow-damneil 
sinners,  men,  women,  and  children.  And  if 
the  .ScripturcsJ  be  true,  (jis  they  will  one  day 
wonderfully  appear  to  be,)  then  this  must  luid 
shall  be  thy  portion  if  thou  live  and  die  in 
this  state,  and  of  all  them  who  continue  in 
siauing  against  the  truth  contained  in  the 
Scriptures. 

As — 1.  Dost  thou  delight  to  sin  against 
plain  commands?     "  Thou  art  gone." 

2.  Dost  thou  slight  and  scorn  the  counsels 
contained  in  the  Scriptures,  and  continue  in 
so  doing?     "  Then  thou  art  gone." 

3.  Dost  thou  continually  neglect  to  come  to 
Christ,  and  use  arguments  in  thine  own  heart 
to  .satisfy  thy  soul  in  so  doing?  "Then  thou 
art  gone."  Luke  xiv.  17,  18  compare  with 
verse  24  and  Hob.  ii.  3.  "  How  shall  we  es- 
cape if  we  neglect  so  great  salvation?"  Ilow 
shall  we  escape? — that  is,  there  is  no  way  to 
escape. 

1.  Ik.>cau.sc  God  bath  sai*l  we  shall  not. 
"is«.>c  that  ye  refuse  not  him  that  s|M'aketh  ; 
for  if  they  esca|>cd  not  who  refused  hiui  that 
bpake  on  earth,  (that  was  Moscn,)  much  more 
ttliall  not  we  escape  if  we  turn  away  from  Him 
that  speaketh  from  heaven." 

2.  IWcaiLse  he  hath  not  only  said  they  shall 
not,  but  abo  hath  bound  it  with  an  oath,  say- 
ing, 'So  I  aware  in  my  wrath.  They  shall  not 
entei  into  my  rest."  To  whom  did  he  hwcat 
that  they  should  not  enter  into  his  rcat? 
Answer,  To  them  that  believe*!  not.  "So  wo 
»ee  they  could  not  enter  in,  because  of  un- 
bejief" 

Secondly.  This  will  teach  us  what  to  think 
and  conclude  of  such  who,  though  they  do  not 
•o  openly  discover  their  folly  by  ojh'H  and 
grom  sins  against  the  law,  yet  will  give  more 
heed  to  their  own  spiritA  and  the  niovingn 
thereof,  though  they  be  neither  conun:ini|e<l 
nor  coramendc«l  for  the  same  in  Scripture,  nay, 


though  the  Scripture  command  and  eumuieud 
the  contrary,  than  they  will  to  the  holy  and 
revealed  will  of  God.  I  say,  such  men  an*  in 
as  bad  a  state  as  the  other  tn  thi*  fiiU,  \<*'ing 
di.s4)|)edient  t     ■  .rj 

ns  Well  as  tl,.  ,,.f . 

the  one  o|>enly  tr  imi  the  plain 

and   well-known    i  :        .     1   in    it;   the 

other,  though  more  cloap  and  hidden,  yrt 
st-cretly  rejoeting  and  slighting  them,  giving 
more  heed  to  their  own  npirits  and  the  noliooa 
thereof,  although  not  warranted  by  the  Scrip* 
tures. 

.V  few  words  more,  and  -mi  I  nhall  rt)nrludc. 

.Vntl— I.  Take  hre«l  that  you  runleal  not 
yourselveti  with'a  bare  notion  of  the  Scripturet 
in  your  lieaiLs,  by  which  you  may  go  far,  cren 
so  far  as  to  bo  able  to  dispute  fur  the  truth,  to 
preach  the  Gospel,  and  lalxiur  to  vitnliralc  it 
in  oj»}H>silion  to  gainsayers,  and  yt-t  ♦h-  found 
at  the  left  hand  of  Christ  at  •  ntday, 

fonismuch  as  thou  didst  coi,  .  If  with 

a  portion  of  traditional  knowledge  of  them. 

2.  Have  a  care  that  thou  own  the  whole 
Scripture,  and  not  own  one  part  and  neglect 
another  or  slight  it ;  as  thus,  to  own  the  law 
and  slight  the  Gfwpel,  or  to  thiftk  that  thou 
must  be  savtnl  by  thy  grxMl  ■  !  worka, 
for  that  is  all  one  as  if  thou  :  t  Chriat 
away  from  theo;  or  else  ao  to  own  the  CirMprl 
as  if  by  it  thou  wort  exempt*"*!  fnim  all  ol^edl- 
cnce  to  the  ten  commandments  and  ronfurmiljr 
to  the  law  in  life  and  conversation,  for  in  to 
doing  thou  wilt  for  certain  make  sure  of 
eternal  vengeance. 

3.  Have  a  care  that  thoa  put  not  wrong 
namea  on  the  things  contained  in  the  Scrip- 
ture, as  to  call  the  law  Christ  and  Christ  tho 
law,  for  some  having  done  so  (in  mj  know- 

V.iwc  so   darkeni'sl  to   them<H-lvm  tho 
truth  of  the  (JosjM'l  that   in   a  very 
lilll.   liuu"  they  have  boon  r  trt 

and  op|M(so  them,  and  s<)  hi  in 

their  own  souls  for  the  devil  to  inhabit,  snd 
oblainiHl  a  place  in  hell  for  their  own  aouls  to 
1)0  tormented  for  ever  and  ever. 

Against  this  danger,  therefore,  in  rradinf 
and  reccivintr  tho  t<ittiinomr  of  Scripture, 
learn  t"  '"d  the 

(tosfiol,  ..  '  »•  to 

the   salvation    of    thy   s<>ni.     .V;  'O 

mayent  so  do,  in  the  first  place  U  /  at 

be  would  show  thoo  the  naturr  of  the  Ooepei, 
and  s««t  it  homo  ortiTtually  with  life  and  p)wcr 
upon  thy  soul  by  fsith :  which  is  thi*.  thai 
God  would  show  thee  that  as  thou,  being  mAO, 


814 


BUNYAN'S  COMPLETE   WORKS. 


hast  sinned  against  God,  so  Christ,  being  God- 
nuiii,  hath  bought  thee  again,  and  with  his 
most  precious  blood  set  thee  free  from  the 
bondage  thou  hadst  fallen  into  by  thy  sins; 
and  that  not  upon  condition  that  thou  wilt  do 
thus  and  thus,  this  and  the  other  good  work, 
but  rather  tliat  thou,  being  justified  freely  by 
mere  grace  through  the  blood  of  Jesus, 
Bhouldst  also  receive  thy  strength  from  Him 
who  iiath  bought  thee,  to  walk  before  him  in 
all  WL-U-plcasing,  being  enabled  thereto  by 
virtue  of  his  Spirit,  which  hath  revealed  to  thy 
soul  tluit  thou  art  delivered  already  from  wrath 
to  come,  by  the  obedience,  not  of  thee,  but  of 
another  man — viz.,  Jesus  Christ. 

1.  Then  if  the  law  thou  readest  of  tell  thee 
in  thy  conscience  thou  must  do  this  and  the 
other  good  work  of  the  law  if  ever  thou  wilt 
be  saved,  answer  plainly  that  for  thy  part, 
thou  art  resolved  not  only  to  work  for  life,  but 
to  believe  in  the  virtue  of  that  blood  shed  upon 
the  cross,  upon  Blount  Calvary,  for  the  remis- 
sion of  sins ;  and  yet,  because  Christ  hath  jus- 
tified thee  freely  by  his  grace,  thou  wilt  serve 
him  in  holiness  and  righteousness  all  the  days 
of  thy  life,  yet  not  in  a  legal  spirit  or  in  a 
covenant  of  works,  but  mine  obedience  (say 
thou)  I  will  endeavour  to  have  it  free  and 
cheerful,  out  of  love  to  ray  Lord  Jesus. 

2.  Have  a  care  thou  receive  not  this  doc- 
trine in  the  notion  only,  lest  thou  bring  a  just 
damnation  upon  thy  soul  by  professing  thyself 
to  be  freed  by  Christ's  blood  from  the  guilt  of 


sin,  while  thou  remainest  still  a  servant  to  the 
filth  of  sin.  For  I  must  tell  you  that  unless 
you  have  the  true  and  saving  work  of  the  faith 
and  grace  of  the  Gospel  in  your  hearts,  you 
will  either  go  on  in  a  legal  holiness,  according 
to  the  tenor  of  the  law,  or  else,  through  a  no- 
tion of  the  Gospel,  (the  devil  bewitching  and 
beguiling  thy  understanding,  will,  and  affec- 
tions,) thou  wilt.  Ranter-like,  turn  the  grace  of 
God  into  wantonness,  and  bring  upon  thy  soul 
double  if  not  treble  damnation,  in  that  thou 
couldst  not  be  contented  to  be  damned  for  thy 
sins  against  the  law,  but  also,  to  make  ruin  sure 
to  thy  soul,  thou  wouldst  dishonour  the  Gos- 
pel, and  turn  the  grace  of  God  held  forth  and 
discovered  to  men  by  that  into  licentiousness. 
But,  that  thou  mightest  be  sure  to  escape  these 
dangerous  rocks  on  the  right  hand  and  on  the 
left,  see  that  thy  faith  be  such  as  is  spoken  of 
in  the  Scripture,  and  that  thou  be  not  satisfied 
without  that,  which  is  a  faith  wrought  by  the 
mighty  operation  of  God,  revealing  Christ  to 
and  in  thee,  as  having  wholly  freed  thee  from 
thy  sins  by  his  most  precious  blood ;  which 
faith,  if  thou  attain  unto,  will  so  work  in  thy 
heart  that  first  thou  wilt  see  the  nature  of  the 
law,  and  also  the  nature  of  the  Gospel,  and 
delight  in  the  glory  of  it ;  and  also  tbou  wilt 
find  an  engaging  of  thy  heart  and  soul  to  Je- 
sus Christ,  even  to  the  giving  up  of  thy  whole 
man  unto  him,  to  be  ruled  and  governed  by 
him  to  his  glory  and  thy  comfort,  by  the  faith 
of  the  Lord  Jesua. 


rOXFKSSION  OF  MY  IWITII 


A   ui:as().\  (){■   M\  i'UA(  ri(  i:; 

OR.  WITH   Will).  AND  WHO  NOT.   I  CAN   llol.n  CHIJUH    KKI.I.OW.«<|IIP   OR    THE  mMMfXin?! 
OP  SAINT.>:    .<IloWIN(J.   UY   1)1VI:K.«<   ARlilMKNT.-^,  THAT    THn|  (j||    I    DARK   Nol 
CATK  WITH  THK  Ol'KN  I'ROFANK,  YKT  I  CAN  WITH  THO.-^K  VISIUI.K  SAINTS  Til  v  U 

AHOIT    WATKR    RAl'TI.^^M:    WIIKI'.KIN     !.><    ALSO    DISCOUKSKD    WIIKTHKR    THAT    UK    THM 
E.NTERINlJ   ORDINANCK  INTO  FKLLoWSHIP  OR  NO. 

I  beliercd,  »nd  thcrvforc  bare  I  ii|)uken. —  Ps.  rsri.  10. 


TO  nil-:  Ki.ADKi:. 


Sir: 

I  marvel  not  that  l>oth  yourself  ami  otlters 
do  think  my  long  imprlj*onment  stranjje,  or 
rather  .stranpely  of  me  for  the  sake  of  that ;  for 
vecjly  I  !«h<)ul<l  aUo  have  done  it  mvHelf  had  not 
the  Holy  ( fho-<t  lr)n!r  *in«'<'  fxrhidden  nie.  N'ay, 
verily,  that  notwi'  -,   had   the  adver- 

Bar}' hut  f!i.Hten«Hl  t:  lion  of  };uilt  U|>on 

me,  my  long  trial-s  might  by  thid  time  have 
put  it  beyond  dispute;  for  I  have  not  hitherto 
been  so  sordid  aa  to  stand  to  a  doctrine  right 
or  wrong,  much  less  when  so  weighty  an  argii- 
ment  as  alxive  eleven  years'  impri^winuK'nt  !« 
continually  ilopuing  of  me  to  weigh  an  ' 
and  pause  again,  the  grounds  and  fow 
of  those  principles  for  which  I  thus  have  suf- 
fered ;  but  having  not  only  at  my  trial  asserteil 
them,  but  also  since,  even  all  this  te<lious  track 
of  time,  in  cold  hliMKl,  a  thousand  times,  by 
the  word  of  (Jml,  examined  them  and  found 
them  go<T<l,  I  cannot,  I  dar«'  not,  now  revolt  or 
deny  the  same,  on  pain  of  eti-rnal  damnation. 

And  that  my  principN-s  and  practice  may  be 
open  to  the  view  and  judgment  of  all  men, 
(though  they  stand  anci  fall  to  none  but  the 
word  of  (fO«l  alone,)  I  have  in  thi- 
Uo  presenteil  to  this  generation  -I  ' 
my  f'tifh  and  a  Rftuon  uf  my  J'r'irit.t  im  IJu 
Womfnp  nj  (imt ;  by  which,  although  it  be 
brief,  candid  Christians  laay,  I  hope,  without 


a  violation  to  faith  or  lo%'e,  judge  I  may  have 
the  r(M)t  of  the  matter  found  in  me. 

Neither  have  I  in  this  relation  abastTcly 
presented  my  reader  with  other  d<x-trinc«  or 
practices  than  what  I  held,  profc^iAt-fi  aotl 
jin-ached  wheti  apprehendc<l  snd  «ii«t  into 
pri-iitn.  Nor  did  I  then  or  ; 
trine  besides  or  which  is  not  t!  i. 

The   suhjtHTt    I   should   have   preachni   u|Mtn, 
even  then  when  tho  constable  came,  wa-    /'•  •' 
thou  bfiirre  on  the  Son  <nf  God  t     From  n. 
I  intended  to  iihow  the  al»^olute   ii' 
in  .Ii>*u«  ('hri«t,  and  that  it  wa«  si-  f 

iicern  for  nut. 

r  own  hearts  «  .«'l 

it  or  no. 

Faith  and  holines«  art  my  profensed  prind* 

plcM,  with  an  endeavour,  so  far  as  in  me  lirtb, 

to  l)e  at  |H>aco  with  all  men.     What  ^\..\.'.   I 

I  !M»v  ?     \^'X  ntino  enomi**  lhen>»/»lv««B  \^  j     '    -^ 


doth  or  hath,  accortling  to  the  true  Ibtmi  <>f 
my  words,  savoured  either  of  heresy  or  rebel- 
lion. I  say  afnin,  let  they  thcaisclTcs  b« 
!it  they  find  in  my  writing  or 
i  rcndor  mo  worthy  of  aloHMt 
tntUo  y»!*rii' 
84*rTeth  to  be 
according  to  tlieir  i/rnv  'tier.     In. 


816 


BUNYAN'S  COMPLETE   WORKS. 


deed,  my  principles  are  such  as  lead  me  to  a 
denial  to  communicate  in  the  things  of  the 
kingdom  of  Christ  with  the  ungodly  and  open 
profane ;  neither  can  I,  in  or  by  the  supersti- 
tious inventions  of  this  world,  consent  that  my 
soul  should  be  governed  in  any  of  my  ap- 
proaches to  God,  because  commanded  to  the 
contrary  and  commended  for  so  refusing. 
WlitTofore,  excepting  tliis  one  thing,  for  which 
I  ought  not  to  be  rebuked,  I  shall,  I  trust,  in 
do.si)itc  of  slander  and  falsehood,  discover  my- 
self at  all  times  a  peaceable  and  an  obedient 
servant.  But  if  nothing  will  do  unless  I  make 
of  my  conscience  a  continual  butchery  and 
slaughter-shop,  unless,  putting  out  my  own 
eyes,  I  commit  me  to  the  blind  to  lead  me,  as 
I  doubt  is  de^jired  by  some,  I  have  determined, 
the  Almighty  God  being  my  help  and  shield, 
yet  to  sulTer,  if  frail  life  might  continue  so 


long,  even  till  the  moss  shall  grow  on  mine 
eyebrows,  rather  than  thus  to  violate  my  faith 
and  principles.  Will  a  man  leave  the  snow 
of  Lebanon  that  cometh  from  the  rock  of  the 
field?  or  shall  the  cold  flowing  waters  that 
come  from  another  place  be  forsaken  ?  "  Hath 
a  nation  changed  their  gods  which  yet  are  no 
gods?  For  all  people  will  walk  every  one 
in  the  name  of  his  god,  and  we  will  walk  in 
the  name  of  the  Lord  our  God  for  ever  and 
ever." 

Touching  my  practice  as  to  communion 
with  visible  saints,  although  not  baptized 
with  water,  I  say  it  is  my  present  judgment 
so  to  do,  and  am  willing  to  render  a  farther 
reason  thereof,  shall  I  see  the  leadifig  hand 
of  God  thereto.  Thine,  in  the  bonds  of  the 
Gospel, 

JOHN  BUNYAN. 


A    CONFKSSIOX   or   MV    I'Airil. 


1.  I  BixlKVK  tluit  tluTc  i-H  but  one  only 
true  UoU,  and  that  there  is  none  other  but  he: 
"  To  us  there  is  but  one  (JikI,  the  Father,  of 
whum  arc  uU  thitijo*-  And  this  is  life  eternal, 
that  tht-y  might  kuuw  thee,  the  only  true 
Lioil,"  iScc. 

2.  I  believe  that  this  (Joil  is  nlniighty,  eter- 
nal, invi.iiblc,  iiieouipreheUHibU;,  ».Vv. :  "I  am 
tlic  Almighty  God  ;  walk  before  me,  and  bo 
ihou  perfecL"'  "  The  eternal  Ciod  is  thy  re- 
fuge." "  Now  unto  the  King  eternal,  immor- 
tal, invisible,  the  only  wise  Ciod,  be  honour 
and  glory  fur  ever  and  ever." 

3.  I  believe  that  this  God  is  unspeakably 
perfect  in  all  his  attributes  of  power,  wisdom, 
justice,  truth,  holiueas,  mercy,  love,  Ac,  His 
power  is  said  to  be  eternal,  his  understanding^ 
an«l    wisdom    infinite;    he   is   called   the  Juti 

to  all  things  ;  he  i<«  »aid 
>l  the  God  thereof.  Th«-re 
is  none  iioly  as  ihe  Ix>rd.  "God  is  love." 
"Canst  thou  by  searching  find  out  God? 
Canst  thou  Und  out  the  Almighty  uuto  per- 
fection?" 

4.  I  believe  that  in  thfe  Godhead  there  are 

•«:    '"There  arc 
.\<:n,  the  Father, 
the  Word,  and  the  I 

5.  1  believe  that  t :■  are,  in  nature, 

CMcnce,  and  eternity,  ctjually  one:   "  Thcs« 
three  are  one." 

G.  I  believe  ''  there  is  a  world  to  come." 

7.  I  bi 
tion  of  ti.  -'. 

"  .Many  that  aieep  in   the   dust  of  the  earth 
•hall   awake,   some   to    everlasting    life,   and 
some   to    everia^Hting    shame    and    contempt. 
Marvel  ni>t  at  this.     For  tlu    '     . 
in  t)\>'  w))i<  )i  nil  that  an-  in  ; 


worthy  of  tliat  world  and  of  the  murrrctioa 
from  the  dead  neither  marry  nor  are  (cirrn  ia 
marriage,   neither   can    tl.  .y    morr ; 

"  for  they  are  e<iu«l  to  thi-  1  aro  the 

children  of  God,  being  thu  ihtidreo  of  iIm 
n-surreetion." 

l».   I  believe  that  thcwo  that  tent 

shall    be   tormented  with   the    ■- i   bis 

angels,  and  shall  be  cast  with  them  into  tk« 
lake    that    burns   with    fire    and    \'' 
"where  the  worm  ditth  not  and    •• 
not  quenched." 

10.  I  believe  that,  because  God  is  naturally 
holy  and  just,  even  as  he  is  g<Kxl  and  merci- 
ful, therefore,  all  having  sinned,  none  can  be 
saved  without  the  means  of  a  lUdermcr. 
"Then  he  is  gracious  unto  him,  and  saiih. 
Deliver  him  fnim  trtiini;  d<>n-n  to  the  pit :  I 
1.  ■    .     ■    .  \-. 

I.  ; 

sins.  For  wiiuii,  without  simitiing  ol  biood, 
is  no  remission." 

11.  I  believe  that  Jesus  Christ  oar  Lord 
himself  Is  the  Kcdeomer.  "They  remem- 
bered that  (.i«id  was  thi'ir  rock  and  the  high 
tfod  their  Redeemer."  '  ■>  ye 
knnw  thnt    vi'  w»t»«    not  rr,r' 


{  from  your  fathers,  but  with  the  pn*cious  blovid 
I  of  Christ,  as  of  a  lamb  without  blemish  and 
without  »\toU" 

I       12.   ! 
:   I.nnl 


demptioo  that  before  the  world  wn 

:'>r  us.     "Fonumurh,  then,  .a*   ti- i» 

M're  made   psrtak«r»  <•!    lii^!>   -^'i  I   !■'  --I.  be 

ime, 


lUc ;  and  they  that  have  done  evil,  to  the  re- 
surrection of  damnation." 

8.  I  believe  thav  they  that  shall  be  counted 


nun  tnat  i 
devil,  and  ^^      • 
I  death  were  all  their  lifotimc  subject  to  bond- 


818 


BUyYAN'S  COMPLETE   WORKS. 


fulness  of  time  was  come, 
made  of  a  woman, 
redeem   them   that 


age.  When  the 
God  sent  forth  his  Son, 
made  under  the  law,  to 
were  under  the  law.  Wherefore  it  behooved 
him  in  all  things  to  be  made  like  unto  his 
brethren,  that  he  might  be  a  merciful  and 
faithful  high  priest  in  things  pertaining  to 
Got!  to  make  reconciliation  for  the  sins  of  the 
people ;  for  in  that  himself  hath  suffered,  being 
tempted,  he  is  able  to  succour  them  that  are 
tempted.  Christ  hath  redeemed  us  from  the 
curee  of  the  law,  being  made  a  curse  for  us. 
Kb  it  i«  written.  Cursed  is  every  one  that 
hangelh  on  a  tree.  That  the  blessing  of 
Abraliam  might  come  upon  the  Gentiles, 
;hrougli  faith  in  Jesus  Christ." 

13.  I  believe  that  the  time  when  he  clothed 
himself  with  our  flesh  was  in  the  days  of  the 
reign  of  Caesar  Augustus ;  then,  I  say,  and  not 
till  then,  was  the  Word  made  flesh  or  clothed 
with  our  nature. 

"And  it  came  to  pass  in  those  days  that 
there  went  out  a  decree  from  Csesar  Augustus 
that  all  the  world  should  be  taxed ;  and  Joseph 
went  up  from  Galilee,  out  of  the  city  of 
Naziireth,  into  Judea,  unto  the  city  of  David, 
which  is  called  Bethlehem,  because  he  was 
of  the  house  and  lineage  of  David,  (to  be 
taxed,  with  Mar}'  his  espoused  wife,)  being 
great  with  child;  and  so  it  was  that  while 
they  were  there  the  days  were  accomplished 
that,  she  should  be  delivered."  This  child 
was  he  of  whom  godly  Simeon  was  told  by 
the  Holy  Ghost,  when  he  said  that  he  should 
not  see  death  until  he  had  seen  the  Lord 
Christ. 

14.  I  believe,  therefore,  that  this  very  child, 
a-s  afore  is  testified,  is  both  God  and  man,  the 
Christ  of  the  living  God.  "  And  she  brought 
forth  her  first-born  son,  and  wrapt  him  in 
Bwadd ling-clothes,  and  laid  him  in  a  manger, 
because  there  was  no  room  for  them  in  the 
inn.  And  there  were  in  the  same  country 
Bhopherds  keeping  watch  over  their  flocks  by 
night.  And  lo,  the  angel  of  the  Lord  came 
upon  them,  and  the  glory  of  the  Lord  shined 
rouml  about  tliem ;  and  they  were  sore  afraid. 
.And  the  angel  said  unto  them.  Fear  not:  for 
behold  I  bring  you  good  tidings  of  great  joy, 
which  shall  be  to  all  people.  For  unto  you  is 
born  this  day,  in  the  city  of  David,  a  Saviour, 
which  is  Christ  the  Lord.  And  this  shall  be 
a  sign  unto  you:  ye  shall  find  the  babe 
wrapped  in  swaddling-clothes,  lying  in  a  man- 
ger." Again :  "  But  while  he  thought  on  these 
things  behold  the  angel  of  the  Lord  appeared 


unto  hiifL'^aying,  Joseph,  thou  son  of  David, 
fear  not^  take  unto  thee  Mary  thy  wife,  for 
that  which  is  conceived  in  her  is  of  the  Holy 
Ghost.  And  she  shall  bring  forth  a  son,  and 
thou  shalt  call  his  name  Jesus,  for  he  ehull 
save  his  people  from  their  sins.  IS'ow  all  this 
was  done  that  it  might  be  fulfilled  which  waa 
spoken  of  the  Lord  by  the  prophet,  raying, 
Behold  a  virgin  shall  be  with  child,  and  aluAl 
brinf  forth  a  son,  and  they  shall  call  his  name 
Immauuel,  which,  being  interpreted,  is  God 
with  us." 

15.  I  believe,  therefore,  that  the  righteous- 
ness and  redemption  by  which  we  that  believe 
stand  just  before  God,  as  saved  from  the  curse 
of  the  law,  is  the  righteousness  and  redemp- 
tion that  consists  in  the  personal  acts  and  per- 
formances of  this  child  Jesus,  the  God-man, 
the  Lord's  Christ;  it  consisteth,  I  say,  in  his 
personal  fulfilling  the  law  for  us  to  the  utmost 
requirement  of  the  justice  of  God.  "  Do  not 
think  (saith  he)  that  I  am  come  to  destroy  the 
law  or  the  prophets;  I  am  not  come  to  de- 
stroy, but  to  fulfil.  By  which  means  he  be- 
came the  end  of  the  law  for  righteousness  tc 
every  one  that  believeth.  For  what  the  law 
could  not  do,  in  that  il  was  weak  through  the 
flesh,  God  sending  his  own  Son  in  the  likeness 
of  sinful  flesh,  and  for  sin,  condemned  sin  in 
the  flesh.  So,  finishing  transgressions,  and 
making  an  end  of  sins,  and  making  recon- 
ciliation for  iniquity,  he  brought  in  everlast- 
ing righteousness." 

16.  I  believe  that  for  the  completing  of  this 
work  he  was  always  sinless,  did  always  the 
things  that  pleased  God's  justice;  that  every 
one  of  his  acts,  both  of  doing  and  sufi'ering, 
and  rising  again  from  the  dead,  was  really 
and  infinitely  perfect,  being  done  by  him  as 
God-man  ;  wherefore  his  acts  before  he  died 
are  called  "  the  righteousness  of  God,"  his 
blood,  "  the  blood  of  God ;"  and  "  herein  per- 
ceive we  the  love  of  God,  in  that  he  laid  down 
his  life  for  us."  The  Godhead,  which  gave 
virtue  to  all  the  acts  of  the  human  nature^ 
was  then  in  perfect  union  with  it  when  he 
hanged  upon  the  cross  for  our  sins. 

17.  I  believe,  then,  that  the  righteousness 
that  saveth  the  sinner  from  the  wrath  to  come 
is  properly  and  personally  Christ's,  and  ours 
but  as  we  have  union  with  him,  God  by  grace 
imputing  it  to  us.  "  Yea  doubtless,  and  I 
count  all  things  loss  for  the  excellency  of  the 
knowledge  of  Christ  Jesus  my  Lord,  for  whom 
I  have  suffered  the  loss  of  all  things,  and  do 
count  them  but  dung,  that  I  may  win  Christ 


A    COSFESSIOy   Ut    MY    tAJllI 


sm 


Rnd  be  found  in  him,  not  having  nty  own 
ri^hteousne>s,  which  is  of  tl»e  hiw,  hut  that 
which  is  througli  the  faith  of  Christ,  the  rij;ht- 
eousness  which  is  of  (Jod  by  faith.  For  of 
him  arc  ye  in  Christ  Jcmus,  who  of  (Sod  Ih 
made  unto  uh  wisdom,  and  riglitvousnoM,  and 
BanctiticHtion,  and  redemption.  For  he  )>ath 
made  Him  to  be  >«in  for  us  wlio  knew  no  Min, 
that  wc  mij^ht  be  made  tlie  righteousni^HH  <if 
fiod  in  {lim." 

18.  I  believe  tiiat  CJml,  m*  the  reward  of 
Christ's  nndcrtaking  for  us,  hath  exaltwl  him 
to  his  own  right  liand  iu»  uur  Mediator,  and 
given  iiim  a  name  above  over}*  name;  nnd 
hath  made  him  I^^rd  of  all,  attd  judge  ofi|uick 
ami  dead;  and  all  this  that  we  who  believe 
might  take  courage  to  believe  and  hope  in 
0«kI.  "  AntI  being  found  in  fiLshion  its  a  man, 
he  hunUtled  himself  unto  death,  even  the 
death  of  the  cross,  where  he  die«l  for  our  .sins; 
wherefore  CSod  hath  highly  exalted  him,  and 
given  him  a  name  above  every  name,  that  at 
the  name  of  Jesus  every  knee  Hhould  bow, 
both  of  things  in  heaven,  ami  thing><  in  i-arth, 
and  things  that  are  under  the  earth;  and  that 
everj'  t<»ngue  shall  conft-^w  that  Jesus  Chriflt 
\»  Lord,  to  the  glory  of  God  the  Father.  And 
he  commanded  us  to  preach  unto  the  people, 
and  to  t<.>^tify  that  it  wax  he  that  was  or- 
dained of  (Jod  to  be  the  judge  of  tpiiek  and 
dead ;  who  verily  was  foreordained  In-fore 
the  foundation  of  the  world,  but  was  manifeitt 
in  the  ln.sl  times  for  you  who  by  him  do  be- 
lieve in  Ciod,  who  raised  him  from  the  dead, 
and  gave  him  glory,  that  your  faith  and  hope 
might  be  in  0<xl." 

19.  I  believe  that,  Winjr  at  tho  rlpht  hand 
of  (mmI  in  he:i 

crci»e  all  the  • 

and   niediatopship,  pm«enting   hims4>lf  before 
Ctml  in  the  righteousneiw  which  wa«  accom- 
pli.shed  for  \i»  when  he  wa^  in  the  world;  for 
by  the  oflicaoy  of  his  bbKxl  he  not  only  went 
into  the  holy  place,  but  U-ing  tberf ,  and  hav- 
ing by  it  obtain<"«l  eternal   r 
now  i.s  receiving  the  worth  a 
from  the  Father,  doth  In-stow  njion  iw  grace, 
rc|)cntance,  faith,  and  the  remiiMion  of  nin.4; 
yea,  he  aluo  receivetl  for  iw  the  Holy  (iliont.  to 
be  sent  unto  u»  to  aiteertain  um  of  our  »  ! 
and  glory  ;  for  if  he  weri'  on  earth,  h^ 
not  \>c  a  prif?«t.    "  > 
high  priest  that  1- 

JoHUA  the  Hon  of  (iod,  let  uh  hold  fa^t  our  pri>- 
fonion.  For  there  \»  one  (hmI  and  one  Medi- 
ator between  God  and  man,  the  man  Chriat 


Jesus.  For  by  his  own  IiI.-mI  !.•  <  lU.  ml  into 
the  holy  phtee,  having  ohtanu-d  <  l<-ra:tl  re- 
demption for  ujk  For  Chrint  is  not  entered 
into  the  holy  place  made  with  hands,  which  in 
the  figure  of  the  true,  but  into  heaven  it«elf, 
now  to  appear  in  the  preitence  of  (mkI  for  u«. 
Therefore  In-inir  bv  the  riirht  hand  of  (m»«I  ex- 


thin  wiiieh  ye  now  »•  r.  ' 

2<X  I  U-lieve  that,  ^       .re.  he  aliall  au 

continue  till  the  restitution  of  all  things;  and 
then  he  nhall  come  again  in  glor>-,  and     '    " 
Hit  in  judgment  U|Min  all  fletth :  and  I  I 
t'  ling  to  hilt  M>ntfn< ' 

1m>.  "  Ke|ient  ye,  i: 
i<in\tti<d,  tliat  your  sins  m:iN 
when  the  tinu-j*  of  refreshing 
the  preHcncc  of  the  Lord.  And  he  shall  M^nd 
Jc»\ia  Christ,  which  before  won  preached  unto 
you,  whom  the  henvenn  nutsl  receive,  until  the 
restitution  of  all  things,  s|ioken  of  by  the 
mouth  of  all  the  holy  prophels  sini'v  the  world 
began.  For  thiit  Mame  Jetus,  which  ye  have 
seen  go  up  into  heaven,  shall  mi  come  in  like 
manner  a-s  ye  have  tieen  him  go  into  heaven. 
For  the  Liird  him)M.>lf  ithall  deseend  from 
heaven  with  a  shout,  and  with  the  voice  of  the 
archangel  and  the  trum|>et  of  (J.«l,"  Ac 
"  When  the  .S»n  of  man  "hall  ei.tn<'  in  hia 
glory,  and  all  the  holy  :i'  .  then 

he  shall  sit  upon  the  thr>'  .Vnd 

l)efore  him  shall  he  gnthere<l  all  nations;  and 
he  Ithall  lu-parate  them  one  fmrn  another,  aa  a 
Rhepherd  divideth  hin  iihi*ep  from  the  goata. 
And  he  shall  set  hiit  nhei'p  on  his  :  .1. 

but   the  goatit  on  the  lefl,      Tlui.  .>• 

■  say  to  them  on  his  right  hand,  (.• 
d  of  my   Father,   inherit  the   ki:. 
prepannl  for  you  from  the  foumlation  •>■  tiie 
w^orld.     Then  shall  he  »ay  to  theni  on  the  lefl 
hand,  IX'part  from  me,  ye  curMtl,  into  ever- 
lasting fire,   preparetl    for  the   devil  ai.  ' 
nii<'<*l«     And  theito  shall  go  awny  into  r\ 
t,    but    th' 
I'"  day  of  t 
a  thief  in  the  night,  in  t' 
•hall  pAM  away  with  a  gr> .;.  .. 
mentit  shall  melt  with  fervent 
.  .ind  the  works  that  are  - 
•  u|».     Sifinir,  then,  that 


gntilim-fw,  looking  li»r  and  h-i  o  the 

coming    of   the    day    of   (•«-;.  r>    tha 

hesTcmi,   belof  on    Are,  thall    b«  diMolved, 


820 


BUNYAN'S  COMPLETE   WORKS. 


elements    shall    melt  with    fervent 


and   the 

beat?"  ^.        . 

•>1  I  believe  that  when  he  conies  his  saints 
BliuU  have  a  reward  of  grace  for  all  their  work 
ttud  labour  of  love  which  they  showed  to  his 
name  in  the  world:  "And  every  man  shall  re- 
ceive his  own  reward,  according  to  his  own  la- 
bour. And  then  shall  every  man  have  praise 
of  God.  And  behold  I  come  quickly,  and  my 
rewaid  is  with  me,  to  give  to  every  man  ac- 
cording as  his  work  shall  be.  Wherefore,  my 
beloved  brethren,  be  steadfast,  immovable, 
always  abounding  in  the  work  of  the  Lord, 
fonisinuch  as  ye  know  that  your  labour  is  not 
in  vain  in  the  Lord,  knowing  that  of  the  Lord 
ye  shall  receive  the  reward  of  inheritance,  for 
you  serve  the  Lord  Christ." 

How  Chrisl  is  made  ours;  or  by  what  means  this 
or  that  man  halh  that  benefit  by  him  as  to  stand 
juit  before  God  now  and  in  the  day  of  judg- 
vient. 

1. 1  believe,  we  being  sinful  creatures  in  our- 
selves, that  no  good  thing  done  by  us  can  pro- 
cure of  God  the  imputation  of  the  righteous- 
ness of  Jesus  Christ,  but  that  the  imputation 
thereof  is  an  act  of  grace,  a  free  gift  without 
our  deserving:  "Being  justified  freely  by  his 
grace,  through  the  redemption  that  is  in  Jesus 
Christ.  He  called  us,  and  saved  us  with  an 
holy  calling;  not  according  to  our  works,  but 
according  to  his  own  purpose  and  grace,  which 
was  given  us  in  Christ  Jesus." 

2.  I  believe  also  that  the  power  of  imputing 
righteousness  rcsidcth  only  in  God  by  Christ : 
1.  Sin  being  the  transgression  of  the  law.  2. 
The  soul  that  hath  sinned  being  his  creature, 
and  the  righteousness  also  his,  and  his  only ; 
even  as  David  also  describeth  the  blessedness 
of  the  man  to  whom  God  imputeth  righteous- 
ness without  works,  saying,  "Blessed  are  they 
whose  iniquities  are  forgiven  and  whose  sin  is 
covered.  Blessed  is  the  man  to  whom  the 
Lord  will  not  impute  sin."  Hence,  therefore, 
it  is  said  again,  "That  men  shall  abundantly 
alter  tlie  memory  of  his  great  goodness  and 
King  of  his  righteousness.  For  he  saith  to 
.Moses,  I  will  have  mercy  on  whom  I  will  have 
mercy,  and  I  will  have  compassion  on  whom 
I  will  have  compassion.  So,  then,  it  is  not  in 
him  that  willeth  nor  in  him  that  runneth,  but 
in  God  that  showeth  mercy." 

3.  I  believe  that  the  offer  of  this  righteous- 
ness, as  tendered  in  the  Gospel,  is  to  be  re- 
ceived by  faith,  we  still  in  the  very  act  of  re- 
mving  it  judging  ourselves  sinners  in  our- 


selves. "0  wretched  man  tha.  I  am!  who 
shall  deliver  me  from  the  body  of  this  death? 
I  thank  God  through  Jesus  Christ.  Believe 
in  the  Lord  Jesus  Christ,  and  thou  shalt  be 
saved.  The  Gospel  is  preached  in  all  nations 
for  the  obedience  of  faith.  Being  justified  ' 
freely  by  his  grace,  through  the  redemption 
that  is  in  Jesus  Christ,  whom  God  hath  set 
forth  to  be  a  propitiation"  (a  sacrifice  to  ap- 
pease the  displeasure  of  God)  "  through  faith 
in  his  blood;  to  declare  his  righteousness  for 
the  remission  of  sins  that  are  past,  through  the 
forbearance  of  God;  to  declare,  I  say,  at  this 
time,  his  righteousness,  that  he  might  be  just 
and  the  justifier  of  him  that  believeth  on 
Jesus.  Be  it  known  unto  you,  therefore,  men 
and  brethren,  that  through  this  man  is 
preached  unto  you  the  forgiveness  of  sins,  and 
by  him  all  that  believe  are  justified  from  all 
things  from  which  they  could  not  be  justified 
by  the  law  of  Moses." 

4.  I  believe  that  this  faith,  as  it  respecteth 
the  imputation  of  this  righteousness  for  justi- 
fication before  God,  doth  put  forth  itself  in 
such  acts  as  purely  respect  the  offer  of  a  gift. 
It  receiveth,  accepteth  of,  embraceth,  or  trust- 
eth  to  it.  "As  many  as  received  him,  to 
them  he  gave  power  to  become  the  sons  of 
God,  even  to  them  that  believe  on  his  name. 
This  is  a  faithful  saying,  and  worthy  of  all  ac- 
ceptation, That  Jesus  Christ  came  into  the 
world  to  save  sinners,  of  whom  I  am  chief.  In 
whom  ye  also  trusted,  after  that  ye  heard  the 
word  of  truth,  the  Gospel  of. your  salvation^ 
in  whom  also,  after  that  ye  believed,  ye  were 
sealed  with  the  Holy  Spirit  of  promise."  1 
believe,  therefore,  that  as  to  my  justification 
from  the  curse  of  the  law  I  am,  as  I  stand  in 
myself,  unworthy  to  receive,  accept  of,  em- 
brace, and  trust  to  the  righteousness  that  is 
already  provided  by  and  wrapped  up  in  the 
personal  doings  and  sufferings  of  Christ,  it  be- 
ing faith  in  that,  and  that  only,  that  can  jus- 
tify a  sinner  in  the  sight  of  God. 

5.  I  believe  that  the  faith  that  so  doth  is  not 
to  be  found  with  any  but  those  in  whom  the 
Spirit  of  God,  by  mighty  power,  doth  work  it; 
all  others,  being  fearful  and  incredulous,  dare 
not  venture  their  souls  and  eternity  upon  it. 
And  hence  it  is  called  the  faith  that  is  wrought 
by  the  "exceeding  great  and  mighty  power  of 
God,"  the  faith  "of  the  operation  of  God." 
And  hence  it  is  that  others  are  said  to  be  fear- 
ful,  and  so  unbelieving.  These,  with  other 
ungodly  sinners,  "must  have  their  part  in  the 
lake  of  fire." 


A   COyFESSION  OF  MY  F AIT II. 


C.  I  believe  that  tins  faith  «  efTectually 
wrought  in  none  but  tlnwe  which,  btf.»re  the 
world,  were  ai»[K»intt»d  unto  glon*.  "And  as 
many  im  were  ordainetl  unto  eternal  life  l>o- 
lieve<l,  that  he  mij;ht  make  known  tin-  ri«-lu-:s 
of  his*  >,'lory  uiK>n  the  vessels  of  nierey  which 
he  had  before  prepared  unto  glory.  We  give 
thanks  unto  (i<k1  always  for  you  all,  making 
mention  always  of  you  in  our  prayent,  remem- 
berinjj  without  eeasini;  your  Work  of  faith, 
and  labour  of  love,  and  patience  of  hope  in 
our  Lord  Jfsus  (."hrist  in  the  sight  of  ChkI: 
ki.5wing,  brethren  beli)ve<l,  your  elii'tion  of 
God."  Hut  of  the  rest  he  naith,  "  Ye  believed 
not,  because  ye  are  not  of  my  sheep,  as  I  said," 
which  latter  words  relate  to  the  10th  verse, 
which  res peeteth  the  election  of  Cffnl.  "Tin  ' 
fore  they  could  not  believe,  l)ecause  (F>.i 
?aid  ai^ain)  he  hath  blindwl  their  eyes  and 
hardeufHl  their  hcarti,  that  they  should  not 
see  with  their  eyes  nor  understand  with  their 
heart,  and  I  should  heal  them." 

0/  Kiertion. 

1.  I  believe  that  election  is  free  and  |>erma- 
nent,  being  foundc<l  in  grace  and  the  un- 
changeable will  of  t5o<|.  "  Even  .so,  then,  at 
this  present  time  also  there  is  a  remnant  ac- 
cording to  the  election  of  grace;  and  if  by 
grace,  then  it  is  no  more  of  works;  otherwi-«e 
grace  is  no  more  grace.  But  if  it  Ik*  of  wnr' 
then  it  is  no  more  of  grace,  other\vise  wur'rv 
no  more  work.     NeVcrtheU'ss,  the  foundat 

of  (I'xl  standeth  sure,  having  this  seal,  I 
Lord  knoweth  who  arc  his.  In  whom  also  we 
have  obtaine<l  an  inheritance,  being  predrnti- 
nate<l,  acconling  to  the  purjKwe  of  Him  who 
worketh  all  things  after  the  counsel  of  his  own 
will." 

2.  I  believe  that  thi- 
tion  was  l>efore  the  f"i: 

and  so  before  the  elect  themselves  had  Wing 
in,  themselves;   for  ftod,  who  quiekeneth  t'  • 
dead.  an<l  ralleth  thono  things  which  U*  m-t 
though  they  were,  stays  not  for  t: 
things  to  determine  his  ••trrnal    : 
but   having  all  thini.'s   pp"*-  nt   to  iiim,  iii 
wisdom   he  made  his  rlmii"'  U  lure  the  «■ 
was. 

8.  I  belicTC  that  the  decree  of  election  L*  *  < 
far   from   making   works   in    us    fi>reseen    " 
ground   or  cauw  of  the   c). 
taineth  in  the  N.w-'lo  of  jj    • 
»«ns,  but  th»- 
ration.     An<i 
predestinated  to  be  coafomied  to  the  image  of 


his  Son;"  not  ' 

should  Ih«,  ho! , 

in  love.     For  wo  ar^ 


821 

vl   w« 

^itn 

i 

in  Christ  Jiitus  un;     „  > :  ,j 

hath  befuro  ordaineii  that  wo  should  walk  in 
them.  He  blcM<<«i  us  according  a«  ho  choM  ua 
in  Christ,"  And  hence  it  is  again  thai  the 
^itvation  and  i-alling  of  Miiirh  we  arc  now 
nindf    piirtak.T*    is   n«t   "Oi-r    tlinrt    what    wm 


puri 

4.  1  

the  elect  are  alway* 
out  him  there  is  i 
salivation,   "llaviiK 


•ur  \A>n\ 

'•  -•!»  Is  1..    .,,  *.,...U1 
!.  and  that  with- 


to  tile  prai.Hfiii  the  giory  ol  I  n 

he  hath  made  us  ac(*eptetl  in  : 

whom  wc  have  redemption  through  ht» 
the  forgiveness  of  sins,  ;i.        '        -     •' 
of  his  grace.     That  in  t' 
fulri'  u 

one  II 

heaven  and  wliicik  are  in  earth,  even  in  niiu. 
Neither  is  there  anlvation  in  any  oilier;   for 
there  is  none  other  name  under  heaven  given 
among  men  whereby  wc  must  be  sa\e*l." 
r>.  I  U'lievc  that  there  is  not  any  inipedi- 


.  wiioiii  he  diti   pn-*!'  -> 

1;   and   whom    hu   ■  _  -« 

justified  ;  and  whom  he  justified,  them  he  also 
glorified.  What  shall  wc  say  then  to  thcMe 
things?  If  Ctoii  Ik*  for  us.  who  i-an  be  amun*! 
us?      Wl>  ! 

<  tt^l's  e]>-  •> 


j  but  the  elect  hath  obt«ine<l   it,  and  i: 

blinded.     For  Israel  hath  not  br. 

:i.  nor  Judah  of  his  ({od.  of  the  L' 


much  evil  he  hath  done  to  t 

■' -A  here  ho  »  -•'    - 

-'.  to  bind 


i      6.  1  bellevo  that  no  tnao  can  know  hb  alM 


822 


BUM'AN'S  COMPLETE   WORKS. 


lion  but  bv  his  calling.  The  vessels  of  mercy 
which  God  afure  prepared  unto  glory  do  thus 
claim  a  share  therein:  "Even  us,  say  they, 
whom  he  hath  called,  not  only  of  the  Jews, 
but  aUo  of  the  Gentiles;"  as  he  also  saith  in 
Hosea,  "I  will  call  them  my  people  which 
were  not  my  people,  and  her  beloved  which 
was  U')t  beloved." 

7.  I  believe,  therefore,  that  election  doth  not 
forestall  or  prevent  the  means  which  are  of 
(i^il  ai.pointed  to  bring  us  to  Christ,  to  grace, 
nnd  to  glory,  but  rather  putteth  a  necessity 
upon  the  use  and  etl'ect  thereof,  because  they 
are  chosen  to  be  brought  to  heaven  that  way ; 
that  is,  by  the  faith  of  Jesus  Christ,  which  is 
tlic  end  of  effectual  calling.  "  Wherefore  the 
rather,  brethren,  give  diligence  to  make  your 
calling  and  election  sure." 

0/  Calling. 
1.  I  believe  that  to  effectual  calling  the  Holy 
Ghost  must  accompany  the  word  of  the  Gospel, 
and  that  with  mighty  power:  I  mean  that 
calling  which  of  God  is  made  to  be  the  fruit 
of  electing  love.  "Knowing,"  saith  Paul  to 
the  Thesiialonians,  "brethren  beloved,  your 
election  of  God ;  for  our  Gospel  came  not  unto 
you  iu  word  only,  but  also  in  pov.er,  and  in 
the  Holy  Ghost,  and  in  much  assurance,"  &c. 
Otherwise  men  will  not,  cannot,  hear  and 
turn.  Samuel  was  called  four  times  before  he 
knew  the  voice  of  Him  that  spake  from  heaven. 
It  is  said  of  them  in  Hosea  that,  as  the  proph- 
ets called  them,  so  they  went  from  them  ;  and 
instead  of  turning  to  them,  "sacrificed  to 
Bualiin  and  burnt  incense  to  graven  images." 
The  rca.«jon  is,  because  men  by  nature  are  not 
only  dead  in  sins,  "  but  enemies  in  their  minds, 
by  reason  of  wicked  works."  The  call  then  is, 
"  Awake,  thou  that  sleepest,  and  arise  from  the 
dead,  and  Ciirist  shall  give  thee  light."  Un- 
derstand, therefore,  that  effectual  calling  is 
like  that  word  of  Christ  that  raised  Lazarus 
from  the  dead— a  word  attended  with  an  arm 
that  was  omnipotent:  " Lazarus,  come  forth." 
U  waii  a  word  to  the  dead;  but  not  only  so,  it 
*»as  a  word  for  the  dead— a  word  that  raised 
liim  from  the  dead;  a  word  that  outwent  all 
oppo..<ition,  and  that  brought  him  forth  from 
the  grave,  though  bound  hand  and  foot  therein. 
Anil  hence  it  id  tiiat  calling  is  sometimes  ex- 
prc.-<.sid  by  quickening,  awakening,  illumi- 
nating, or  bringing  them  forth  of  darkness  to 
light,  that  amazeth  and  astonisheth  them. 
For  as  it  is  a  strange  thing  for  a  man  that  lay 
long  dead,  or  never  saw  the  light  with  his 


eyes,  to  be  raised  out  of  the  grave,  or  to  be 
made  to  see  that  which  he  could  not  so  much 
as  once  think  of  before,  so  it  is  with  effectual 
calling.  Hence  it  is  that  Paul,  when  called, 
stood  "trembling  and  was  astonished,"  and 
that  Peter  saith,  "He  hath  called  us  out  of 
darkness  into  his  marvellous  light."  In  effect- 
ual calling  the  voice  of  God  is  heard  and  the 
gates  of  heaven  are  opened.  When  God  called 
Abraham  he  appeared  to  him  in  glory.  That 
of  Ananias  to  Saul  is  experienced  but  by  few  : 
"  The  God  of  our  fathers  hath  chosen  thee," 
saith  he,  "that  thou  shouldst  know  his  will 
and  see  that  just  One,  and  shouldst  hear  the 
voice  of  his  mouth."  True,  Saul's  call  was  out 
of  the  ordinary  way,  but  yet,  as  the  matter  and 
truth  of  the  work,  it  was  no  other  than  all  the 
chosen  have — viz. : 

1st.  An  effectual  awakening  about  the  evil 
of  sin,  and  especially  of  unbelief.  And  there- 
fore when  the  Lord  God  called  Adam  he  also 
made  unto  him  an  effectual  discovery  of  sin, 
insomuch  that  he  stripped  him  of  all  his  right- 
eousness. Thus  he  also  served  the  jailer.  Yea, 
it  is  such  an  awakening  as  by  it  he  sees  he  was 
without  Christ,  without  hope,  and  a  stranger 
to  the  commonwealth  of  Israel,  and  without 
God  in  the  world.  Oh  the  dread  and  amaze- 
ment that  the  guilt  of  sin  brings  with  it  when 
it  is  revealed  by  the  God  of  heaven !  And  like 
to  it  is  the  sight  of  mercy  when,  it  pleaseth 
God,  "  who  calleth  us  by  his  grace,  to  reveal 
his  Son  in  us." 

2dly.  In  effectual  calling  there  are  great 
awakenings  about  the  world  to  come  and  the 
glory  of  unseen  things.  The  resurrection  of 
the  dead  and  eternal  judgment,  the  salvation 
that  God  hath  prepared  for  them  that  love 
him,  with  the  blessedness  that  will  attend  us 
and  be  upon  us  at  the  coming  of  our  Lord 
Jesus  Christ,  are  great  things  in  the  soul  that  ia 
under  the  awakening  calls  of  God.  And  hence 
we  are  said  to  be  "  called  to  glory,  to  the  ob- 
taining of  the  glory  of  our  Lord  Jesus  Christ." 

3dly.  In  effectual  calling  there  is  also  a 
sanctifying  virtue;  and  hence  we  are  said  to 
be  called  with  an  holy  calling,  with  an  heav- 
enly calling,  called  to  glory  and  virtue.  "  But 
ye  are  a  chosen  generation,  a  royal  priesthood, 
a  holy  nation,  a  peculiar  people,  that  ye  should 
show  forth  the  praises  of  Him  who  hath  called 
you  out  of  darkness  into  marvellous  light." 
Yea,  effectual  calling  hath  annexed  to  it,  as  it* 
inseparable  companion,  the  promise  of  thorough 
sanctification :  "  Faithful  is  He  that  hath  called 
you,  who  also  will  do  it." 


A  coyFEssioy  of  my  faith. 


823 


2.  I  believe  that  efTectuul  calling  dutlt  there- 
fure  pnxJuce— 

1st.  Fuitii ;  and  therefure  it  is  ttuid  that  faith 
conu'th  by  hiariiig — by  hearing  the  word  that 
calleth  iw  unto  the  grare  of  Chrwt.  For  by 
the  word  that  calleth  u.s  in  JesiM  Chriat  held 
forth  to  iw,  and  otltrcd  to  be  our  righlet»u."»neiw. 
And  therefore  the  aiH»!.tle  wiilh  again,  tliat 
"  IJod  hath  calliil  U-s  unto  the  fellow»hiji  of 
huH  8ou  Jesud  Chriitt ;  that  i.-*,  to  be  made  par- 
taken)  of  the  richen  of  grace  and  tho  right- 
•"'usne^kt  that  is  in  him." 

Jdly.  It  produeeth  hope,  it  giveth  a  ground 
to  lto[H.< ;  and  therefore  ho[>e  is  »aid  to  be  the 
"  hoiH?  of  our  calling."  And  tigain,  "  Kven  an 
ye  are  called  in  one  hope  of  your  calling." 
Now  the  godly  wise  know  who««>  mi.K:«etli  of 
etfectual  calling  nii.>weth  of  eternal  life,  becaune 
(.TtKl  justilieth  none  but  them  whom  he  calleth, 
and  glorilie^  none  but  those  whom  he  jutttiheM; 
and  tlierefore  it  is  that  IVter  hjiid  before, 
*'  Make  your  calling,  and  (so)  your  election 
Aure."  Make  it  sure  ;  that  ia,  prove  your  call- 
ing right  by  the  word  of  God,  for  whoso  «tag- 
gereth  at  the  certainty  of  his  calling  cannot 
comfortably  hope  for  a  share  in  eternal  life. 
'•  Kemeniber  tlie  word  unto  thy  servant  where*- 
on  thou  h:u>*t  causetl  me  to  l»oj>e.  ^ly  soul 
fainted  tor  thy  b;ilvation,  but  I  hope  in  thy 
Word.  ' 

;{vlly.  It  |)roducetl»  re|>entance.  For  when  a 
man  hath  heaven  and  hell  before  hia  eyest,  (at 
he  will  have  if  he  be  under  the  jx^wer  of  ctTect- 
ual  Ciilling,)  or  when  a  man  hath  a  revelation 
of  tho  morcy  and  ju•^til•^•  <>f  (Jod,  with  a 
drawing  invitation  to  l:iy  h<>ld  oti  ti. 
forgiviiuiis  of  sins,  and  beii.  -o  lo  bv- 

hold  the  goodly  beauty  ot  .  it  must 

needs  be  that  rei>eulanco  ap)>ears,  and  puts 
forth  itself  unto  self-revenging  actA  t'or  all  it« 
wickednesci  which  in  the  days  of  ignorance  it 
deliglitcd  in.     And  h-  ''I 

came  not  to  call  the  r:  ■  t«» 

rejH-ntance."     For  th- 
preaching  of  the  word  ^ 

proper.  "  Rc|>cnt,  for  tho  kingdom  of  Uod  U 
at  hand." 

1.  UiMM>ntancc  i«  a  tumin?  tho  heart  to  < 
in  '  ■  turning  - 

di-\  irknt"sa  to  i 

and  hoiincM  that  is  in  him.     U 
that  of  old  arc  said  to  repent,  ar<.  -  . 
and  abhor  themselves  for  all  their    < 
tions.     "I  abhor  myself,"  said  Job,  '  un'i  n- 
p«>nt  in  dust  and  oohes." 

-'.  Godly  repentance  doth  not  only  alTect  the 


soul  with  the  luatluMtme  uatun  of  si  i  that  b 
past,  but  fllleth  the  heart  with  ^>A\\  hatritj  of 
sins  that  yet  may  come.  When  .M<im-a  i'<-ared 
tluit  titrough  his  l»eing  overhurdeiud  with  the 
care  of  t !  !  .  ir 

sinful  p..  :„^ 

what  suiih  lt<  ul 

of  hand  if  I   i  .( 

and  h't  me  not  iir«  my  \>  •><" 

a,  >..■-■;„.  i... VI  ft.  ,t  .t  .1I...V.  ..._j|- 

rej..  .<,: 

"  !>'  1  111-,,   I!,  ^4 

ye  kit.-r  a  g.-  al- 

nen.1  u  wiuu^lit  in  you;  wii.k  ir- 

sclvi-s;  yvn,   wlint   frar ;    vi-.i  •  nl 

di-sire;  yoa,  nltat  zial ;  yea,  wiiul  tixtiige.  In 
all  things  ye  have  appro\,.l  \,.t;r..!v..  t..  t.^ 
clear  in  this  matter." 

4.   It  prmluceth  also  \>'\<  ,   m,  ,i, 

when  he  had  put  the  Church  in  r  .« 

that  they  were  calleil  <  ;  <  .  n. 

cerning  brotherly  love  t  .at 

he  should  write  unto  .them.  A*  vn\>i  should 
say,  If  (.io<l  be  so  kind  to  us  to  for.-i. <  ii<«  our 
sins,  to  save  our  s<tuLs,  and  to  giv< 
doni  of  heaven,  let  tlie»c  be  nioliw*.  iH>..ii(i 
all  other,  to  provoke  us  to  love  again.  Farther, 
if  we  that  are  thus  lN-lovt<d  of  (i  kIc 

meni!M«p»  of  oiii<  nsiin'-*  l»«<«ly.  al!  ,f 

his  .1- 

eoii-  ui« 

children  of  the  next  world,  ^^  .  we  ikoC 

love  one  another?  "  Bclovisi.  ,,  < .  ■  <  m>  loYod 
us,  wo  ought  also  to  love  one  another."  And 
truly  so  we  shall  if    '  *  >ud  be 

»!"•«  u".  Iw'Muwv  V.  l»c  the 

It.      Iruv  of  the 

love  aji<i  ,  one  iu 

another  when  they  meet  in  a  strange  land. 

Why,  wo  sojourn  here  in  a  -•• 'ountiy 

with  them  that  are  heirs  t".  i  us  of 

thr   ■.  -.1 

"hI-!  '.  ..k, 

ifwi,  whcU  dtacoVcrcd,  CUO* 


The  u. 


•re,  and  wor^l. 


in  our  wonhip  to  Um  wonl  and  mind 

vi    V  III  u*%^ 

LoTe  aUo  hath  a  bioNsrd  family  aod  beftv* 
Milj  in  bearing  aod  fttHering  alBictioii\  paltiag 


824 


BUNYAN'S  COMPLETE  WORKS. 


up  with  wrongs,  overlooking  the  infirmities  of 
the  brethren,  and  in  serving  in  all  Christian 
offices  the  necessities  of  the  saints.  "  Charity 
Bufiereth  long  and  is  kind;  charity  envieth 
not;  charity  vaunteth  not  itself,  is  not  puffed 
up,  doth  not  behave  itself  unseemly,  seeketh 
not  her  own,  is  not  easily  provoked,  thinketh 
no  evil,  rejoiceth  not  in  iniquity,  but  rejoiceth 
in  the  truth ;  beareth  all  things,  belicveth  all 
things,  hopeth  all  things,  endureth  all  things; 
charity  never  faileth."  In  a  word,  it  designeth 
a  holy  conversation  in  this  world,  that  God, 
and  Christ,  and  the  word  of  Christ  may  be 
glorified  thereby. 

Of  the  Scriptures. 
Touching  which  word  of  God  I  thus  believe 
and  confess : 

1.  That  all  the  Holy  Scriptures  are  the  words 
of  God.  "  All  Scripture  is  given  by  inspira- 
tion of  God.  For  the  prophecy  of  the  Scrip- 
ture came  not  in  old  time  by  the  will  of  man, 
but  holy  men  of  God  spake  as  they  were  moved 
by  the  Holy  Ghost." 

2.  I  believe  that  the  Holy  Scriptures,  of 
themselves,  without  the  addition  of  human 
inventions,  are  able  to  make  the  man  of  God 
perfect  in  all  things,  and  thoroughly  to  furnish 
him  unto  all  good  works.  They  are  able  to 
make  thee  wise  unto  salvation  through  faith 
in  Jesus  Christ,  and  to  instruct  thee  in  all 
other  things  that  either  respect  the  worship  of 
God  or  thy  walking  before  all  men. 

3.  I  believe  the  great  end  why  God  commit- 
ted the  Scriptures  to  writing  was,  that  we 
might  be  instructed  to  Christ,  taught  how  to 
believe,  encouraged  to  patience  and  hope  for 
the  grace  that  is  to  be  brought  unto  us  at  the 
revelation  of  Jesus  Christ ;  also  that  we  might 
understand  what  is  sin,  and  how  to  avoid  the 
commission  thereof.  "  Concerning  the  works 
of  men,  (said  David,)  by  the  word  of  thy  lips 
I  have  kept  me  from  the  paths  of  the  de- 
stroyer. Through  thy  precepts  I  get  under- 
standing, therefore  I  hate  every  false  way.  I 
have  hid  thy  word  in  my  heart,  that  I  might 
not  sin  against  thee." 

4.  I  believe  that  they  cannot  be  broken,  but 
will  certainly  be  fulfilled  in  all  the  prophecies, 
threatenings,  and  promises,  either  to  the  salva- 
tion or  damnation  of  men.  They  are  like  that 
flying  roll  that  will  go  over  all  the  earth  to  cut 
off  and  curse.  In  them  is  contained  also  the 
blessing;  they  preach  to  us  also  the  way  of 


salvation.  "  Take  heed,  therefore,  lest  that 
come  upon  you  which  is  written  in  the  proph- 
ets: Behold,  ye  despisers,  and  wonder  and 
perish.  For  I  work  a  work  in  your  days — a 
work  which  you  shall  in  nowise  believe,  though 
a  man  declare  it  unto  you." 

5.  I  believe  Jesus  Christ,  by  the  word  of  the 
Scriptures,  will  judge  all  men  at  the  day  of 
doom,  for  that  is  the  book  of  the  iaw  of  the 
Lord  according  to  Paul's  Gospel. 

6.  I  believe  that  this  God  made  the  w<ir'ld 
and  all  things  that  are  therein.  "  For  in  six 
days  the  Lord  made  heaven  and  earth,  the  sea, 
and  all  that  in  them  is ; "  also,  that  after  the 
time  of  the  making  thereof  he  disposed  of  it 
to  the  children  of  men,  with  a  reserve  thereof 
for  the  children  of  God  that  should  in  all  ages 
be  born  thereunto.  When  the  Most  High  di- 
vided to  the  nations  their  inheritance,  when 
he  separated  the  sons  of  Adam,  he  set  the 
bounds  of  the  people  according  to  the  number 
of  the  children  of  Israel ;  for,  as  "  he  made  of 
one  blood  all  nations  of  men  for  to  dwell  upon 
the  face  of  the  earth,  so  he  hath  determined 
the  times  before  appointed  and  the  bounds  of 
their  habitation." 

Of  Magistracy. 
I  believe  that  magistracy  is  God's  ordinance, 
which  he  hath  appointed  for  the  government 
of  the  whole  world,  and  that  it  is  a  judgment 
of  God  to  be  without  those  ministers  of  God 
which  he  hath  ordained  to  put  wickedness  to 
shame.  "Whosoever,  therefore,  resisteth  the 
power,  resisteth  the  ordinance  of  God;  and 
they  that  resist  shall  receive  to  themselves 
damnation.  For  rulers  are  not  a  terror  to  good 
works,  but  to  the  evil.  Wilt  thou  not  then  be 
afraid  of  the  power?  Do  that  which  is  good, 
and  thou  shalt  have  praise  of  the  same ;  for  he 
is  the  minister  of  God  to  thee  for  good.  But 
if  thou  do  that  which  is  evil,  be  afraid,  for  he 
beareth  not  the  sword  in  vain ;  for  he  is  the 
minister  of  God,  a  revenger,  to  execute  wrath 
upon  him  that  doth  evil.  Wherefore  ye  must 
needs  be  subject,  not  only  for  wrath,  but  also  for 
conscience'  sake.  For  this  cause  pay  ye  tribute 
also,  for  they  are  God's  ministers  attending 
continually  unto  this  very  thing."  Many  are 
the  mercies  we  receive  by  a  well-qualified 
magistrate ;  and  if  any  shall  at  any  time  be 
otherwise  inclined,  let  us  show  our  Christianity 
in  a  patient  suffering  for  well-doing  what  it 
shall  please  God  to  inflict  by  them. 


A   REASON   OF  MY   T'fi  if'TffF    'V    u,,;  >;/;;• 


825 


A  i:i:a^<>n  oi    \\\   n:A<  in  i;  in  \\»u:>iiii'. 


Having  this  nunlocuiitVv^ii.u  of  my  faith,  I 
now  come  to  show  you  my  pnictici'  in  worship, 
with  the  reasons  thereof;  the  which  I  >«hull 
have  ocawion  to  toueli  under  two  distinct  heatU : 

1.  With  whom  I  thire  not  hold  communion; 

'2.  With  whom  I  dare. 

Only,  first,  note  that  by  the  word  communion 
I  mean  fellowship  in  the  tiling  of  the  kiii)^- 
dom  of  Christ,  or  that  which  h  coinmoidy 
called  church  communion,  the  communion  oj 
taints;  for  in  civil  atlairs  and  in  thinp^  of  thi« 
world  that  arc  honest  I  am  not  alto;,'ether  tied 
up  from  the  fornicators  thereof;  wheref(»re  in 
my  following  discourse  understand  me  in  the 
first  sense. 

Now,  then,  I  dare  not  have  communion  with 
them  that  profes-s  not  faith  and  holiiu'sM,  or 
that  are  not  visible  saints  by  calling;  but  note 
Uuit  by  thin  assertion  I  meddle  not  with  the 
elect  but  an  he  is  a  visible  saint  by  calling, 
neither  do  I  exclude  the  secret  hyiKH-rite  if  he 
be  hid  from  me  by  visible  saint«hip.  Where- 
fore I  dare  not  have  communion  with  men 
from  a  single  sup|H>sition  that  they  may  be 
elect,  neither  dare  I  exclude  the  other  fnmi  a 
■ingle  supjioising  that  he  may  be  a  secret  hy|H>- 
crito.  I  meddle  not  here  with  tht^sc  thingH;  I 
only  exclude  him  that  is  not  a  visible  saint ; 
now  he  that  is  visibly  or  openly  pri>fane  can- 
not be  then  a  visible  saint,  for  he  that  is  a 
visible  saint  must  prof«.>ss  faith  and  repentance, 
and  consequently  holiness  of  life;  and  with 
Done  else  dare  1  communicate. 

First.  n<r;iuse  Ci«xl  himself  hath  so  strictly 
put  the  dilli f  lice,  b«>th  by  word  antl  dee<l ;  for 
from  til'-  I-  -inning  he  did  not  only  put  a 
ditVenm  (•  i>.  tween  the  se«tl  i»f  the  woman  and 
tlie  chiUlren  of  the  wiekc<l,  only  the  instinct 
of  grace  and  change  of  the  mind  as  his  own, 
but  did  cast  out  from  his  presence  the  father 
of  all  the  uii.r"xlly,  ev«>n  cun^eil  Cain,  when  he 
showed  him-<lf  ofH-nly  profane,  and  bani.<«he<l 
him  to  gt>  into  the  land  of  the  r 
vagalxmd,  where  from  CJ«k|'s  fu' 
privileges  of  the  ci^mmuuion  of  saints  he  won 
ever  afterward  bid. 

Besides,  when  after  this,  through  the  policy 
of  8ataii,  the  rhil-lrtn  of  Cain  an-l  *'  '    'f 

Pelh  «lid  oimiiiit    th.  nmrlvoM  in  u  I 

by  that  m-  .mi  h:i<\ 
what  followed  l>ut  i. 
BeM,  raised  up  Noah  to  preach  against  it ;  and, 


al'ter  that,  lHTau<K7  they  would  nut  b«  ro> 
claime<i,  he  brought  the  Flood  U|ion  the  whole 
world  of  those  ungodly,  and  mvcU  only  Noah 
alive  and  his,  because  ho  had  kept  hiiusrif 
righteous. 

Here  I  amid  •  '.  add 

many  more  in!<t .  .  ul  1 

om  here  only  for  a  tourh  u 

S'comlly.  IW'CttUso  it  is  ■  luinamled 

in  the  Scriptures  that  all   the  congrrgatioo 
should  Ik^  holy.     "lam  the  I»rd  your  (ioU; 
ye  shall  therefore  sanctify  y.^irsolvi**,  and  ye 
shall  be  holy,  for  I  am  holy.     V 
for  I  the  Lord  your  (i<M|  lun   : 
yourselvi-s,  therefore,  and  : 
the  Iiord  your  CJod."     lU  .  > 

of  the  temple  were  to  be  Khut  agaimtt  all  otiier. 
"  Oi>en  ye  the  gates,  that  the  righteous  uatioo 
that  kcepeth  the  truth'  may  enter  in— this 
gate  of  the  Lord  into  which  th«-  :     '  Oiall 

enter.'    Thus  saith  the  I>»r»l,  N  un- 

circumciseil  in  heart  or  ninireu. 
shall  enter  into  my  sanctuary,  •  . 
which  is  amongst  the  children  of  isracl."  i. 
lk<caustf  the  things  of  worship  are  holy.  "  De 
ye  holy  that  bear  the  vcsmvIs  of  the  Lord." 
3.  Because  all  the  limits  and  Ixiund*  of  com- 
munion are  holy.  "This  is  the  law  of  the 
house   u|>on   the  top  of   the   i  the 

whole  limit  thereof  shall   be  i..  .   be- 

hold, this  is  the  law  of  the  house.  ' 

Thirdly.  I  dare  not  have  communion  with 
thcro,  bocaiisc  the  example  of  the  New  Tenia- 
ment  churches  before  us  have  been  a  commu- 
nity of  visible  saints.  Paul  to  the  lU^mana 
writes  thus  :  "To  all  '  1 

of  (i'«l,  cjdled  to  l>«' 

of  the  churchw  thus:    '  Lnlo  i  t»f 

Cio«l   which   is  at  Corinth,  to  are 

sanctificfl  in  Oirist  Jesus,  callwl  to  be  saiola. 
To  the  saints  that  are  at  Kphewas,  and  to  the 
faithful  in  Christ  Jesus.    To  all  the  nainl-*  that 


at  1  oliws**.      io  the  < 

nians,  which  is  in  (i 

Lord  Joins  Christ,"  &c,    Tliiw  yoii 

what  r!  - ■■'■■'  •»    - -  -  -I 

who  «  "f  • 

•  m 
.  tua 


the 


826 


BUNYAN'S  COMPLETE   WORKS. 


1.  The  called  of  Christ  Jesus.  Kom.  i.  6. 

2.  Men  that  have  drank  into  the  Spirit  of 
Jesus  Christ.  1  Cor.  vii.  13. 

3.  Persons  in  whom  was  God  the  Father. 
Eph.  iv.  6. 

4.  riiey  were  all  made  partakers  of  the  joy 
of  the  Gospel.  Phil.  i.  7. 

5.  Persons  tluit  were  circumcised  inwardly. 

Col.  ii.  11. 

6.  Persons  that  turned  from  idols  to  serve 
the  living  and  true  God.  1  Thess.  I.  4. 

7.  Those  that  were  the  body  of  Christ  and 
members  in  particular;  that  is,  those  that 
were  visibly  such,  because  they  made  profes- 
sion of  faith,  of  holiness,  of  repentance,  of 
love  to  Christ,  and  of  self-denial  at  their  re- 
ceiving into  fellowship. 

Fourthly.  I  dare  not  hold  communion  with 
the  open  profane. 

1.  Because  it  is  promised  to  the  Church 
that  she  shall  dwell  by  herself;  that  is,  as  she 
is  a  Church  and  spiritual.  "Lo,  the  people 
shall  dwell  alone,  and  shall  not  be  reckoned 
among  the  nations."  Num.  xxiii.  9. 

2.  Because  this  is  their  privilege  :  "  But  ye 
are  a  chosen  generation,  a  royal  priesthood,  an 
holy  nation,  a  peculiar  people,  that  ye  should 
show  forth  the  praises  of  Him  who  hath 
called  you  out  of  darkness  into  marvellous 
light."  1  Pet.  i.  9,  10. 

3.  Because  this  is  the  fruit  of  the  death  of 
Christ,  who  gave  himself  for  us,  that  he  might 
redeem  us  from  all  iniquity  and  purify  unto 
himself  a  peculiar  people,  zealous  of  good 
works. 

4.  Because  this  is  the  commandment :  "Save 
yourselves  from  the  untoward  generation." 
Acts  ii.  40. 

5.  Because  with  such  it  is  not  possible  we 
should  have  true  and  spiritual  communion. 
"  Be  not  unequally  yoked  together  with  unbe- 
lievers, for  what  fellowship  hath  righteousness 
with  unrighteousness?  and  what  communion 
bath  light  with  darkness?  and  what  concord 
h.ith  Christ  with  Belial?  or  what  i)art  hath  he 
that  believetli  with  an  infidel?  or  what  agree- 
ment hath  the  temple  of  God  with  idols?  For 
ye  are  the  temple  of  the  living  God ;  as  God 
ha.h  said,  I  will  dwell  in  them  and  walk  in 
them,  and  I  will  be  their  God  and  they  shall 
bo  my  people.  Wherefore  come  out  from 
among  them  and  be  ye  separate,  saith  the 
Lord,  and  touch  not  the  unclean  thing;  and 
I  will  receive  you  and  will  be  a  father  unto 
you,  saith  the  Lord  Almighty." 


Fifthly.  I  dare  not  hold  communion  with 
the  open  profane — 

1.  Because  this  would  be  ploughing  with  an 
ox  and  an  ass  together.  Heavenly  persona 
suit  best  for  communion  in  heavenly  matters. 
Deut.  xxii.  10. 

2.  It  subjecteth  not  the  nature  of  our  dis- 
cipline, which  is  not  forced,  but  free,  in  a  pro- 
fessed subjection  to  the  will  and  command- 
ment of  Christ,  others  being  excluded  by 
God's  own  prohibition.  Lev.  i.  3 ;  Eom.  vi. 
17 ;  2  Cor.  viii.  12 ;  ix.  7,  13;  viii.  5. 

Paul  also,  when  he  exhorteth  Timothy  to 
follow  after  righteousness,  faith,  charity,  peace, 
&c.,  which  are  the  bowels  of  church  commu- 
nion, he  saith,  "Do  it  with  those  that  call  on 
the  name  of  the  Lord  out  of  a  pure  heart." 

Sixthly.  In  a  word,  to  hold  communion  with 
the  open  profane  is  most  pernicious  and  de- 
structive. 

1.  It  was  the  wicked  multitude  that  fell 
a-lusting  and  that  tempted  Christ  in  the 
desert.  Num.  xi.  4. 

2.  It  was  the  profane  heathen  of  whom 
Israel  learned  to  worship  idols.  They  were 
mingled  among  the  heathen,  and  learned 
their  works  and  served  their  idols,  which 
were  a  snare  to  them. 

3.  It  is  the  mingled  peoj^le  that  God  hath 
threatened  to  plague  with  those  deadly  pun- 
ishments of  his  with  which  he  hath  threat- 
ened to  punish  Babylon  itself,  saying,  "When 
a  sword  is  upon  her  liars,  her  mighty,  her 
chariots  and  treasures,  a  sword  also  shall  be 
upon  her  mingled  people  that  are  in  the  midst 
of  her." 

And  no  marvel ;  for — 

1.  Mixed  communion  polluteth  the  ordi- 
nances of  God.  "  Say  to  the  rebels,  saith  the 
Lord  God,  Let  it  suffice  you  of  all  your  abom- 
inations that  you  have  brought  into  my  sanc- 
tuary strangers,  uncircumcised  in  heart  and 
uncircumcised  in  flesh,  to  be  in  my  sanctuary 
to  pollute  it,  even  my  house,  when  ye  ofl'ered 
my  bread  and  the  fat  and  the  blood ;  and  they 
have  broken  my  covenant  because  of  all  their 
abominations." 

2.  It  violateth  the  law  .  "  Her  priests  have 
violated  my  law  and  profaned  my  holy  things. 
(How?)  They  have  put  no  diflerence  be- 
tween the  holy  and  profane,  neither  have  they 
showed  diflerence  between  the  unclean  and 
the  clean." 

3.  It  profaneth  the  holiness  of  God :  "  Judah 
hath  dealt  treacherously,  and  an  abominatisn 


A  REASOX   OF  MY  PRACTICE  JN   WORSHIP. 


82' 


h  committed  in  Israel  and  Jcru-Hulein ;  for 
Judali  hath  profaned  the  h<iliiiet«s  of  the  Lord 
which  he  loved,  and  hath  n.arrl,  d  the  daugh- 
ter of  a  strange  god." 

4.  It  defdeth  the  truly  ^laricmt :  "  Know  yc 
lot  that  a  little  leaven  Icaveneth  the  whole 
lun>j)?  Look  diligently,  therefore,  U-sl  any 
root  of  bitterness,  .springing  up,  troublo  yoUi 
and  thereby  many  be  defiled." 

Lastly.  To  conelude,  iuh  I  said  before,  it  pro- 
Toketh  Ciod  to  punish  with  severe  judgmcutit, 
and  therefore  heed  well. 

1.  Aa  I  said  before,  the  drowning  of  the 
whole  world  was  occasioned  by  the  sons  of 
(fod  ciininii.xing  theni.<>elves  with  the  daugh- 
ters of  men,  and  the  corruption  of  worship 
that  followed  thereupon. 

2.  He  sent  a  plague  upon  the  children  of 
Israel  for  joining  themselves  unto  the  |>eople 
of  Moab,  and  for  following  their  abominations 
in  wonihip.  And  let  no  man  think  that  now 
I  have  altered  the  state  of  the  question,  for  it 
is  all  one  with  the  Church  to  communicate 
with  the  profane  and  to  sacrifice  and  otl'er 
their  gifts  to  the  devil.  The  reason  is,  be- 
cause such  have  by  their  sin  forsaken  the 
protection  of  Heaven,  and  are  given  up  to 
their  own  heart-lusts,  and  left  to  be  over- 
come of  the  wicked,  to  whom  they  have  joined 
tliemselves. 

"Join  not  yountelves  (.saith  Chh\)  to  the 
wicked,  neither  in  religion  nor  niarringe«;  for 
they  will  turn  away  thy  sons  from  following 
nic,  that  they  nuiy  serve  other  gods ;  so  will  the 
anger  of  the  Lord  be  kindled  against  you  and 
destroy  thee  sutldenly."  I)id  not  ^»olonlon, 
king  i>f  Israel,  -in  I'V  th<>.-  tliin.;*?  yet  am- 
many  natiuns  \\.m  lin  ri-  no  king  like  him  w: 
was  beloved  of  his  God. 

Uear  how  Paul  handlcth  the  |>oint:  "Thbi 
I  aay,  (saith  he,)  that  the  thingn  which  the 
Oeulilea  'or  open  profane)  sacrifice,  they  sacri- 
fice to  devils  and  not  to  (lod;  and  I  would 
not  that  you  shouM  have  fellowship  «% 
dcvil.<i.  Yc  cannot  drink  of  the  cup  of  i 
Lord  and  the  cup  of  deviU ;  yc  cannot  be 
partaker))  of  the  tabic  of  the  I^>rd  and  of  the 
table  of  de\iU.  I)o  we  provoke  the  Lord  to 
Jealousy?     .\-  ■        ■     ' 

elude  that  th 

)U.t  thing  to  hold  churcii  cnuniiu: 
open   profane  and  ungodly.     It  | 
ordinance*,  it  violateth  hi«  law,  it  profancth 
hid  hoIine9-<«,  it  defilcth  hix  pe«iplr>,  and  pro- 
Toketh  the  Lord  to  severe  and  terrible  judg* 
tueuLs. 


Objeeiion.  But  wo  can  prove  in  all  agca 
there  have  been  the  open  and  profa.jo  in  Ui« 
Church  of  CJotl. 

Aiuwrr.  In  many  age*  indrc«l  it  hath  b««D 
so;  but  mark,  they  .  '       '    m 

llPit    they     wer»»    r. 
neither  w. 

to  bo  ret...  •■ 

their  ndniftnition,  r<  ;  md  amendment 

of  life;  of  which  If  ;..-  .    d  (mmI  prr— •  'v 

threatcneil  the  Church,  ami  either  cut 

off  fn»m  the  Church,  as  J       '   ! 

nicatorn,  murmurept,  ten. 

en«,  with   Korah,  1> 

or  else  cut  off  them, 

as  he  served  the  ten  trii>c»  at  one  t 

two  tribeti  at  another.     "My  ImmI     _.: 

them  away,  because  they  did  not  hearken  to 
him,  and  they  shall  be  wanderen  among  tiie 
nations." 

Many  have  pleade*!  for  the  profnne  thai 
they  should  abide  in  the  Churcit  of  <i<«l,  but 
such  have  not  consideretl  that  (msI's  wrath  at 
all  times  hath,  witii  great  indignation,  been 
showed  against  such  oirendem  and  their  run* 
ceits.  Indecii,  they  like  not  to  plciul  for  them 
under  that  notion,  but  rather  as  K<>rah  and 
his  company,  "All  the  •  n  i<i  holy, 

every    one    of   them."   ^  !'m».    it 

maketh   no   matter   by   n^  o 

calktl  if  by  their  deetls  ; 
ojwnly  wicked,  for  names  and  notions  f>. 
not  the  heart  and  nature;  they  make  u  ■,.  ...- 
tue«  of  vice*,  neither  can  it  aavo  sui  h  advo- 
cates from  til-  I 
men.  "The  r.  <• 
,  after  tlie  nnuuii  r  t<i  .  1 
r  the  manner  of  women  t  i. 
because  they  are  adultcrcMieii  and  blood  ia  in 
their  hands." 

Thus  have  I  showed  you  with  whom  I  dare 
not  have  communion,  and  n- 
with   wh'>!ii    I    diifv      Hut   in 


!  that  Christ  hath  ordained  but  two  in  his 
Church — vix.,  water  baptism  and  the  nupiier 
of  the  L<ml.  both  which  arc  of  ric<-llrnt  use 


not  tJic  fundamentals  of  our  < 
.  grounds  of  rule  to  commun.  

tifcrvaoU  they  are,  and  otr  my»lical  m: 
,  to  t«mch  and  iostnict  us  in  the  most  wei^utj 


828 


BUNYAN'S  COMPLETE   WORKS. 


matters  of  the  kingdom  of  God.  I  therefore 
here  declare  my  reverent  esteem  of  them,  yet 
dare  not  remove  them,  as  some  do,  from  the 
place  and  end  where  by  God  they  are  set  and 
appointed,  nor  ascribe  unto  them  more  than 
they  were  ordered  to  have  in  their  first  and 
primitive  institution.  It  is  possible  to  commit 
idolatry  even  with  God's  own  appointments. 
But  1  pass  this,  and  come  to  the  thing 
propounded. 

Secondly,  then.  I  dare  have  communion, 
church  communion,  with  those  that  are  visible 
saints  by  calling,  with  those  that  by  the  word 
of  the  Gospel  have  been  brought  over  to  faith 
and  holiness.  And  it  maketh  no  matter  to  me 
what  their  life  was  heretofore  "  if  they  now  be 
washed,  if  they  be  sanctified,  if  they  be  justified 
in  the  name  of  our  Lord  Jesus  Christ  and  by 
the  Spirit  of  our  God."  Now,  in  order  to  the 
discovery  of  this  faith  and  holiness,  and  so  to 
fellowship  in  church  communion,  I  hold  it  re- 
quisite that  a  fiiithful  relation  be  made  thereof 
by  the  party  thus  to  be  received,  yea,  if  n«ed 
be,  by  witnesses  also,  for  the  satisfaction  of  the 
Church,  that  she  may  receive  in  faith  and 
judgment  such  as  best  shall  suit  her  holy  pro- 
fession. Observe  it,  these  texts  do  respect  ex- 
traordinary officers,  and  yet  see  that,  in  order 
to  their  recf^ption  by  the  Church,  there  was 
made  to  them  a  faithful  relation  of  the  faith 
and  holiness  of  these  very  persons ;  for  no  man 
may  intrude  himself  upon,  or  thrust  himself 
upon,  or  thrust  himself  into,  a  Church  of  Christ 
without  the  Church  have  first  the  knowledge 
and  liking  of  the  person  to  be  received;  if 
otherwise,  there  is  a  door  opened  for  all  the 
heretics  in  the  world ;  yea,  for  devils  also,  if 
they  appear  in  human  shapes.  But  Paul  shows 
you  the  manner  of  receiving  by  pleading  (after 
some  disgrace  thrown  upon  him  by  false  apos- 
tles) for  his  own  admission  of  his  companions: 
"  Receive  us,  (saith  he,)  we  have  wronged  no 
man;  we  have  defrauded  no  man;  we  have 
corrupted  no  man."  And  so  concerning  Tim- 
othy: "If  Timothy  come,  (saith  he,)  see  that 
he  may  be  with  you  without  fear;  for  he 
worketh  the  work  of  the  Lord,  as  I  also  do." 
Also  when  Paul  supposed  that  Titus  might  be 
suspected  by  some,  see  how  he  pleads  for  him  : 
"  If  any  do  inquire  of  Titus,  he  is  my  partner 
and  fcilow-hclper  concerning  you;  or  our 
brotliron  be  inquired  of,  they  are  the  messen- 
gers of  the  churches  and  the  glory  of  Christ." 
Phebe  also,  when  she  was  to  be  received  by 
tlie  Church  at  Rome,  see  how  he  speaketh  in 
her  behalf:  "  I  commend  unto  you  Phebe  our 


sister,  which  is  a  servant  of  the  Church  which 
is  at  Cenchrea,  that  ye  receive  her  in  the  Lord, 
as  becometh  saints ;  and  that  ye  assist  her  in 
whatsoever  business  she  hath  need  of  you ;  for 
she  hath  been  a  succourer  of  many  and  of  my- 
self also."  Yea,  when  the  apostles  and 
brethren  sent  their  epistles  from  Jerusalem  to 
Antioch,  under  what  characters  do  those  go 
that  were  the  messengers  to  them  ? — "It  seemed 
good  unto  the  Holy  Ghost  and  to  us  to  send 
chosen  men  unto  you,  with  our  beloved  Bar- 
nabas and  Saul — men  that  have  hazarded  theii 
lives  for  the  name  of  our  Lord  Jesus  Christ," 
&c.  Now,  though  the  occasion  upon  which 
these  commendations  were  written  were  not 
simply  or  only  in  order  to  church  relation,  but 
also  for  other  causes,  yet,  because  the  persona 
concerned  were  of  the  churches  to  be  received 
as  faithful,  and  such  who  would  partake  of 
church  privileges  with  them,  they  have  there- 
fore their  faith  and  faithfulness  related  to  the 
churches  as  those  that  were  particularly  em- 
bodied there.  Besides,  Timothy  and  Titus, 
being  extraordinary  ofiicers,  stood  as  members 
and  ofiicers  in  every  Church  where  they  were 
received.  Likewise  Barnabas  and  Saul,  Judas 
and  Silas  abode  as  members  and  officers  where 
they  were  sent.  It  was  requisite,  therefore, 
that  the  letters  of  recommendation  should  be 
in  substance  the  same  with  that  relation  that 
ought  to  be  made  to  the  Church  by  or  for  the 
person  that  is  to  be  embodied  there.  But  to 
return ;  I  dare  have  communion,  church  com- 
munion, with  those  that  are  visible  saints  by 
calling. 

Question.  But  by  what  rule  would  you  re- 
ceive them  into  fellowship  with  yourselves  ? 

Answer.  Even  by  a  discovery  of  their  faith 
and  holiness,  and  their  declaration  of  willing- 
ness to  subject  themselves  to  the  laws  and  gov- 
ernment of  Christ  in  his  Church. 

Question.  But  do  you  not  count  that  by 
water  baptism,  and  not  otherwise,  that  being 
the  initiating  and  entering  ordinance,  they 
ought  to  be  received  into  fellowship  ? 

Amicer.  No.  But  tarry  and  take  my  senae 
with  my  word ;  for  herein  lies  the  mistake,  to 
think  that  because  in  time  past  baptism  was 
administered  upon  conversion,  that  therefore 
it  is  the  initiating  and  entering  ordinance  into 
church  communion,  when  by  the  word  no  such 
thing  is  testified  of  it.  Besides,  that  it  is  not 
so  will  be  manifest  if  we  consider  the  nature 
and  power  of  such  an  ordinance.  That  ordi- 
nance, then,  that  is  the  initiating  or  entering 
ordinance,  as  before,  doth  give  to  them  that 


A  REASON  OF  MY  PRACTICE  IS   WORSHIP. 


839 


partake  thereof  a  right  to,  aiiil  a  being  of 
membership  with,  that  particular  church  by 
which  it  is  adiuinistcreU ;  I  oay,  a  riylu  to  and 
a  being  of  u»eiuber»hip  without  the  aiUlition 
of  another  church  act.     This  in  evident  by  thu 
law  of  circunici:»ion,  which  wiu  the  initiating 
law  of  old;  fur  by  the  administration  of  that 
,  very  ordinance  the  partaker  tlienof  wjlh  forth- 
with a  member  of  that  conj;ri'j;ati<>n,  without 
the  addition  of  another  church  act.  (ten.  jtvii. 
Thi:)  i:i  declared  in  tlic  lirst  institution,  and 
therefore  it  U  culled  the  token  of  thu  covenant, 
the  token  or  sign  of  righteou-tncas,  of  Abra- 
ham's faith,  and  of  the  visible  niembershi]*  of 
those  that  joined  themselves  to   the  I'hurch 
with  hinj — the  very  inlet  into  church  commu- 
nion that  gave  a  being  of  metnbenfhip  among 
them.     And  thu:«  Monies  himself  uxi>ound:i  it: 
"  Kvery  man-servant  (saith  he)  that  is  bought 
with  money,  when  thou  ha»t  circumcised  him, 
he  Au\\[  eat  of  the  piissover;"  without  the  ad- 
dition of  another  church  act  to  empower  him 
theriunto,  his  circumci.-don  hath  already  given 
him  a  being  there,  and  so  a  right  to  and  priv- 
ilege in  church  relation.     "A  foreigner  and  a 
biretl  servant  shall  not  eat  thereof,"  because 
not  circuniciaed;  "but  when  a  stranger  that  so- 
journeth  with  thee  will  keep  the  passover  to 
the  Lord,  let  all  his  males  be  circumci.-ol,  and 
then  let  him  come  near  and  keep  it,"  for  then 
he  is  one  of  the  Church  ;  "and  lie  shall  be  lu 
one  born  in  the  land;   for  no  uncircunicLs«d 
person  shall   eat  thereof."    Ex.   xii.   43-50. 
Neither  could  any  other  thing,  acconiiug  to 
tlic  law  of  circumcision,  give  the  dcvoutcsl 
person  that  hath  breatlied  a  being  of  nu-nilwr- 
»hip  with  them:  "  lie  that  is  born  i 
and  he  that  is  Ixiught  with  thy  i: 
netnLs  be  circumcisetl ;  and  the  uncircuaici^vtl 
man-child,  wIkmc  flesh  of  his  fonwkin  ia  not 
circumeisetl,  that  soul  shall  be  cut  otT  from  his 
people." 

Noto,  then,  that  that  which  i<>  tho  initintint^ 
ordinance  admitt<th    none   ii 
munion   but   tho->o   that  first    : 
Ihc  angel  sought  to  kill  Mcweit 
altf'mpting  to  make  his  child  a  nu....-  .  ....... 

out  it.     Note,  again,  that  as  it  admitti'lh  of  | 
none  to  i. 

th«»  VtTN'   : 

r    clittfili    m  t,  j;;n<'    ; 
ip  with   tiial  Very  < 
by  whom  they  were  circumci»od.     But  none  j 
of  this  can  )>c  said  of  Itaptism.     FiraL  There 
is  none  debarreil  nor  threatened  to  bo  cut  off 
from  the  Qiurcb  if  titey  be  oot  first  baptiacd. 


Secondly.  Neither  d>>th  it  ;:lvu  to  Uie  pentoa 
bapti/etl  a  being  of  i  p  with  this  or 

tlmt  Church  by  nhoe< -  i  ■   )  ■'!■  Ut-o 

biiptixctl.   John  gathered  no  pa:  '      ireh. 

yet  was  ho  thr  •      ■         '  ", 

watrr.     He  pn  . 


'  be." 

'•  ..  1 ji  bap- 

tizeil  the  eunuch,  but  made  him  by  tJiat  no 
member  of  any  parti     '   -  »  '        '       W       i.S- 
read  that  I'hilip  w:i 
and  that  t: 
Went  on  I. 
country  «ii 

maile  a  ni<  .^^ 

by  his  being  baptize<l  at  IVter's  command  at 

Citsarea.     Neither  were  they  that  i-    - 

verted  at  Antioch  by  them  that  wir  i 

from  the  Church  at  .T 

ti.sm,  if  they  were  b.i; 

Church   at  Jerusalem.      ^ 

gatliere*!  and  cnilRxiied  . 

other  church  acts.     \Vh.  iv 

what  particular  Church  w..-  . 

Paul  or  those  first  ctrnvcrtM  at  i 

even  in  th<    ■ ;        '      '.       ' 

tn  thi>  Chu 


Into 


a  member  of  a  imrtieular  ' 
act  of  water  baptism.     N 
God's  ordinance,  to  have  i 
resiKx;*.  to  t! 
ln'iup  of  m 


but 


witii 


a  vuible  Ciiurch.  Now  there  is  uo  Church 
visible  but  that  which  is  |>articular,  the  uni- 
versal being  utterly  invUible  iuid  known  to 


. ;    for  he  must  U- 
.   ,    .      ho  ought  iw.f  t..  ]u 
Take  it  again.    Ikt; 


r  ti^iil  ta 

(^tatum.    liut   wii-.  thry   l«p« 

tiled? 

Amnter.  That  their  own  ttith  hj  that  fi|;ur« 
Blight  be  atretigtbcncd  in  tbo  death  sad 


830 


BUNYAN'S  COMPLETE   WORKS. 


rection  of  Christ,  and  that  themselves  might 
Bee  that  thcv  have  professed  themselves  dead 
and  buried, "and  risen  with  him  to  newness  of 
life.  It  did  not  seal  to  the  Church  that  they 
were  bo,  (their  satisfaction  as  to  that  arose 
from  better  arguments,)  but  taught  the  party 
himself  that  he  ought  so  to  be.  Farther,  it 
confirmed  to  his  own  conscience  the  forgive- 
ne*s  of  sins  if  by  unfeigned  faith  he  laid  hold 
upon  Jesus  Christ. 

Now,  then,  if  baptism  be  not  the  initiating 
ordinance,  we  must  seek  for  entering  some 
other  way,  by  some  other  appointment  of 
Clirist,  unless  we  will  say  that,  without  rule, 
without  oj-der,  and  without  an  appointment  of 
Christ,  we  may  enter  into  his  visible  kingdom. 
The  Church  under  the  law  had  their  initiating 
and  entering  ordinance ;  it  must  not  therefore 
be,  unless  we  should  think  that  Moses  was 
more  i)unctual  and  exact  than  Clirist,  but  that 
also  our  Lord  hath  his  entering  appointment. 
Now,  that  which  by  Christ  is  made  the  door 
of  entrance  into  the  Church,  by  that  we  may 
doubtless  enter;  and,  seeing  baptism  is  not 
that  ordinance,  we  ought  not  to  seek  to  enter 
thereby,  but  may  with  good  conscience  enter 
without  it. 

QncsCion.  But  by  what  rule,  then,  would  you 
gather  persons  into  church  communion? 

Amwer.  Even  by  that  rule  by  which  they 
are  discovered  to  the  Church  to  be  visible 
saints  and  willing  to  be  gathered  into  their 
body  and  fellowship.  By  that  word  of  God, 
therefore,  by  which  their  faith,  experience, 
and  conversation  (being  examined)  is  found 
gofnl ;  by  that  the  Church  should  receive  them 
into  fellowship  with  them.  Mark,  not  as  they 
practise  things  that  are  circumstantial,  but  as 
tlicir  faith  is  commended  by  a  word  of  faith 
and  their  conversation  by  a  moral  precept. 
Wherefore  that  is  observable  that  after  Paul 
had  declared  himself  sound  of  faith  he  falls 
down  to  the  body  of  the  law:  "Receive  us, 
(saith  lie;)  we  have  wronged  no  man,  we  have 
corrupted  no  man,  we  have  defrauded  no  man." 
He  saith  not,  "  I  am  baptized,  but  I  have 
wronged  no  man,"  &c.  And  if  churches,  after 
the  confession  of  faith,  made  more  use  of  the 
ten  commandments  to  judge  of  the  fitness  of 
persons  by,  they  might  not  exceed,  by  this 
seeming  strictness,  Christian  tenderness  to- 
wards them  they  receive  to  communion. 

I  will  say,  therefore,  that  by  the  word  of 
faith  and  of  good  works,  moral  duties  Gospel- 
ized,  we  ought  to  judge  of  the  fitness  of  mem- 
bers by— by  which  we  ought  also  to  receive 


them  to  fellowship:  "For  he  that  in  these 
things  proveth  sound,"  he  hath  the  antitype 
of  circumcision,  which  was  before  the  entering 
ordinance.  "For  he  is  not  a  Jew  which  is 
one  outwardly,  neither  is  that  circumcision 
which  is  outwardly  in  the  flesh;  but  he  is  a 
Jew  which  is  one  inwardly,  and  circumcision 
is  that  of  the  heart,  in  the  spirit,  whose  praise 
is  not  of  men,  but  of  God." 

Now,  a  confession  of  this  by  word  and  life 
makes  this  inward  circumcision  visible.  When 
you  know  him  therefore  to  be  thus  circum- 
cised, you  ought  to  admit  him  to  the  Lord's 
passover;  he,  if  any,  hath  a  share,  not  only  in 
church  communion,  but  a  visible  right  to  the 
kingdom  of  heaven. 

Again,  "For  the  kingdom  of  God  (or  our 
service  to  Christ)  consisteth  not  in  meats  nor 
in  drinks,  but  in  righteousness,  peace,  and  joy 
in  the  Holy  Ghost;  and  he  that  in  these  things 
serveth  Christ  is  accepted  of  God  and  ap- 
proved of  men."  By  which  word  righteousness 
he  meaneth,  as  James  doth,  the  royal  law,  the 
perfect  law,  which  is  the  moral  precept  evan- 
gelized or  delivered  to  us  by  the  hand  of 
Christ.  James  ii.  8,  9.  The  law  was  given 
twice  at  Sinai ;  the  last  time  it  was  given  with 
a  proclamation  of  grace  and  mercy  of  God 
and  of  the  pardon  of  sins  going  before.  Ex. 
xix.;  xxxiv.  1-10.  The  second  giving  is 
here  intended,  for  so  it  cometh  after  faith, 
which  first  receiveth  the  proclamation  of  for- 
giveness. Hence  we  are  said  to  do  this  right- 
eousness in  the  joy  and  peace  of  the  Holy 
Ghost.  Now,  he  that  in  these  things  serveth 
Christ  is  accepted  of  God  and  approved  of 
men.  For  who  is  he  that  can  justly  find 
fault  with  him  that  fulfilleth  the  royal  law 
from  a  principle  of  faith  and  love?  "If  ye 
fulfil  the  royal  law  according  to  the  Scrip- 
tures, Thou  shalt  love  thy  neighbour  as  thy- 
self, ye  do  well,"  ye  are  approved  of  men. 
Again,  he  that  hath  loved  another  hath  ful- 
filled the  law,  for  love  is  the  fulfilling  of  the 
law.  He,  then,  that  serveth  Christ  according 
the  royal  law,  from  faith  and  love  going  before, 
he  is  a  fit  person  for  church  communion.  God 
accepteth  him,  men  approve  him.  Now,  that 
the  royal  law  is  the  moral  precept  read  the 
place  in  James  ii.  8,  9,  10,  11,  12.  It  is  also 
called  the  "law  of  liberty,"  because  the  bond- 
age is  taken  away  by  forgiveness  going  before; 
and  this  is  it  by  which  we  are  judged,  as  ia 
said,  meet  or  unmeet  for  church  communion, 
«&c. 

Therefore,  I  say,  the  rule  by  which  we  re* 


A    EEASOy  OF  Mi'  PRACTICE  ly   WORSlUp 


S31 


ceive  cliurch  members,  it  is  the  wonl  of  the 
faith  of  Christ  and  of  the  mora  precept  evan- 
gelized, jis  I  said  before.  "I  am  utulir  the 
hiw  to  Christ,"  saith  Paul.  So,  whin  he  for- 
biddeth  us  communi«»n  with  mt-n,  thi-y  be  Huch 
as  are  ie^titute  of  tlie  faith  of  Christ  and  livf 
in  the  transjrrej'sion  of  a  moral  precei)t.  "  I 
h.-we  written  unto  you  (saith  he)  not  to  Icj'ep 
company  if  any  man  that  in  calltil  a  brother 
be  a  fornicator,  or  covftou.-*,  or  an  i<h>later,  or 
a  railer,  or  a  drunkard,  or  an  extortioner; 
with  such  an  one  no  not  to  eat."  lie  nuith 
not,  "If  any  man  be  not  baptiwHl,  J\ave  not 
hands  laid  on  him,  or  join  with  tlu-  unba|>- 
lizeil ;"  these  are  ficti«»us,  St-ripturflfHs  no- 
tions. "For  this,  Thou  mIuiU  not  commit 
adultery.  Thou  shalt  not  bill.  Thou  jihalt  not 
Bteal,  Thou  shalt  not  bear  false  witness,  Thou 
shalt  not  covi-t ;  and  if  there  be  any  other 
commandment,  it  is  briefly  compn-liendnl  in 
this  saying.  Thou  shall  love  thy  neij.'hb<>ur  as 
thyself.  Love  thinketh  no  ill  to  his  neigh- 
bour; therefore  love  is  the  fulfilling  of  the 
law."  Rom.  .xiii.  9,  10. 

The  wort!  of  faith  and  the  moral  precept  is 
U»al  which  Paul  enjoins  the  (ialatians  and  Phil- 
ippians,  still  avoiding  outwanl  eircumstances. 
Hence,  therefore,  when  he  had  to  the  (lala- 
tians  treated  of  faith,  he  falls  |Miint-blank 
upon  monkl  duties:  "For  in  Christ  Jesus 
neither  circumcision  availeth  any  thing,  nor 
ancircumcision,  but  a  new  creature;  and  a« 
many  as  walk  acc«)rtling  to  this  rule,  |H»acc  bo 
on  them  ami  mercy,  and  Ujxm  the  Isnirl  of 
Oo«l."  ".\s  many  as  walk  according  to  t' 
rule."  What  rule?  The  rule  by  which  w.- 
are  proved  new  creature**— the  word  of  faith 
and  the  moral  precept.  Wherefore  Paul  ex- 
horteth  the  Kphi>sians  not  to  walk,  as  other 
Gentiles,  in  the  vanity  of  their  i  ";ig 

they  had  receive*!  Christ,  and  lui  i  ;ii, 

and  had  b<-en  t:iii;;ht  by  him,  as  the  trutlt  is  in 
Jesus — that  they  should  put  off  the  old  man. 
What  is  that?  Why  the  former  conventalion, 
which  is  corrupt,  according  to  the  deceitful 
lustA,  lying,  anger,  sin.  giving  place  to  the 
devil,  corrupt  conr 
wrath,  clamour,  e\ 

and  that  they  would  put  on  n  iie«v  inttii.     Wiial 
is  that?     That  which  is  creati^l  in  right«<oUj- 
ncM  and  true  bolincM,  a  being  renewed  in  the 
•pirit  of  their  mind,  and  a  putting  n«  •■^'  ~" 
these  things.  Eph.  iv.     "  For  in  Christ  ' 
these  words  are  put  in  on  pi: 
the  nature  of  New  Tcstamen: 
and  bow  they  differ  from  the  Uid.     In  M*j«c«  , 


an  outward  conformity  t..  an  ..utw.irvl  and 
carnal  onlinancv  was  sufficient  to  give  (ther 
subji'cting  themselvni  thereto)  a  U-ing  of 
mendM-rthip  with  the  Jfws.  Pnt  in  ("hri«l 
Jesusi  it  is  not  so.     Of  \  flt-ah  waa 

the  nifi  na!  Jewish  c  ,  ^  i,  but  it  is 
-^'"^  h  that  raakr«  the  New  Toita- 

•n*^^"-  *.     "They  that  art  of  faith  ar« 

the  children  of  faithful  Abraham.  Thi-y  that 
are  of  faith,  the  same  are  the  children  of 
Abraham."  St»  th««n,  tb««  ^M  »«'r>?  now 
spiritual,  the  rule  ti  ,<, 

— vi/.,  the  word  «if  :  i   .      is 

the  (f<ispel  concision-knife,  tthaqnT  than  any 
two-etlgctl  sword,  and  that  by  whie^  .New  Tea- 
tament  saints  arc  circunu-i»r<l  in  heart.  nir», 
and  lips.     For  in  ("      •  '  ^d 

circumstantial  thii 

non-  . 

but  .  tj 

manifesteth  a  person  to  be  a  vuililc  saint 
must  be  conformity  to  the  word  of  faith  and 
holiness:  "And  they  that  are  ChrUt's  have 
crucifie<l   the   flesh,   with    th-       "  id 

lusts."    Hearken  how  deliwditt'  .| 

the  point:  "T'  1 

of  CJ.hI.     The  1 
self  to  walk  by  ;  an«l  as  many  as  v 

ing  to  this  rule,  pi-acc  Ix'  on  them  

and  U[)on  the  Israel  of  God."     Paul  to  th« 
Philippians    eommandeth    as    niu  ' 
tr(*ating  of  his  own  pnicticr  in  th< 
faith  and 

by  tlie  Hill.  I 

to  \h-  found  i;  I 

.inl  toward  the  •       .      v 

conventalion  is  in  heaven,  and  flu' 

to  ftjem  whose  Got!  is  th'   -  '    "  v 

is  their  shame,  and  who  ; 

"Hr.  r 

with  ,  V 

them — for  wlial ;      For  | 

rtH-eived  into  feUowship  ., 

niunion  of  sainta.     And   indeed  this   b  the 

safest  way  to  judge  of  th«  • '  •    —  -•* 

bv.  for  take  away  the  c-  : 


joy  and  peace  nf  the  Holy  (ihoat,  no  man  can 

'■'—:  him;  he  can n*  ' ••    •  ••  •••  ''  >.- .i ♦. 

■>t  hira — not  a 


cuotcuuMtuo  %t(  Muou  if  ho  d«iMr«  it,  iMif  to 


832 


BUNTAN'S  COMPLETE  WORKS. 


cast  bim  out  if  be  were  in,  "  but  for  tbe  law- 
less and  disobedient,  for  tbe  ungodly  and  for 
sinners,  fur  unboly  and  profane,  for  murderers 
of  futbers  and  for  murderers  of  mothers,  for 
man-slayers,  for  wboremongers,  for  tbem  tbat 
defile  t'bemselves  witb  mankind,  for  men- 
Btealers,  for  perjured  persons,  and  if  tbere  be 
any  otber  tbiug  contrary  to  sound  doctrine  ac- 
cording to  tbe  glorious  Gospel  wbicb  is  com- 
mitted to  my  trust."  1  Tim.  i.  9,  10,  11.  Paul 
also,  wben  be  would  leave  an  everlasting  con- 
viction upon  tbe  Epbesians  concerning  bis  faitb 
and  holiness,  treating  first  of  tbe  sufficiency 
of  Christ's  blood  and  tbe  grace  of  God  to  save 
us,  he  adds,  "  I  have  coveted  no  man's  silver, 
or  gold,  or  apparel."  He  bringetb  tbem  to  tbe 
moral  precept,  to  prove  the  sincerity  of  bis 
good  conversation,  by  Acts  xx.  28,  32,  33.  And 
when  men  have  juggled  what  they  can,  and 
made  never  such  a  prattle  about  religion,  yet 
if  their  greatest  excellency,  as  to  tbe  visibility 
of  their  saintship,  lietb  in  an  outward  con- 
formity to  an  outward  circumstance  in  religion, 
their  jtrofcssion  is  not  worth  two  mites:  "Let 
us  walk  honestly  as  in  the  day ;  not  in  rioting 
and  drunkenness,  not  in  chambering  and 
wantonness,  not  in  strife  and  envy;  but  put 
ye  on  the  Lord  Jesus  Christ,  and  make  no 
provision  for  tbe  flesh,  to  fulfil  tbe  lusts 
thereof."  Rom.  xiii.  13,  14.  And  it  is  observ- 
able tbat  after  tbe  apostle  had,  in  tbe  9tb  and 
10th  verses  of  this  chapter,  told  us  tbat  the 
moral  precept  is  the  rule  of  a  good  conversa- 
tion, and  exhorted  us  to  make  no  provision  for 
the  flesh,  be  adds  (these  things  provided)  we 
may  receive  any  tbat  believe  in  Christ  Jesus 
unto  communion  with  us,  bow  weak  soever 
and  dark  in  circumstantials,  and  chiefly  designs 
the  proof  thereof  in  tbe  remaining  part  of  bis 
epistle.  For  he  that  is  of  sound  faitb  and  of 
conversation  honest  in  the  world,  no  man, 
however  he  may  fail  in  circumstances,  may 
lightly  reproach  or  vilify  him.  And  indeed 
such  persons  are  tbe  honour  of  Christian  con- 
gregations. Indeed  be  is  prejudiced  for  want  of 
light  in  those  tilings  about  wbicb  be  is  dark,  as 
of  baptism  or  the  like;  but  seeing  tbat  is  not 
the  initiating  ordinance,  or  the  visible  charac- 
ter of  a  saint,  yea,  seeing  it  maketh  no  breach 
in  a  good  and 'holy  life,  nor  entrencheth  upon 
any  man's  right  but  his  own,  and  seeing  his 
faith  may  be  effectual  without  it  and  bis  life 
approved  by  tbe  worst  of  bis  enemies,  why 
should  bis  friends,  while  he  keeps  the  law, 
dishonour  God  by  breaking  of  the  same? 
"  Speak  not  evil  one  of  another,  brethren ;  be 


tbat  speaketb  evil  of  bis  brother  and  judgeth 
bis  brother,  speaketb  evil  of  tbe  law  and  judg- 
etb  the  law ;  but  if  thou  judge  tbe  law,  thou 
art  not  a  doer  of  tbe  law,  but  a  judge."  He 
tbat  is  judged  must  needs  fail  somewhere  in 
tbe  apprehension  of  bim  that  judgetb  bim, 
else  why  is  be  judged  ?  But  be  must  fail  in 
substance,  for  then  be  is  worthy  to  be  judged. 
1  Cor.  V.  12.  His  failure  is  then  in  a  circum- 
stance for  wbicb  be  ought  not  to  be  judged. 

Objection.  But,  notwithstanding  all  tbat  you 
have  said,  w^ater  baptism  ought  to  go  before 
chureb  membership.  Show  me  one  in  all  the 
New  Testament  tbat  was  received  into  fellow- 
ship without  it. 

Ansiver  1.  Tbat  water  baptism  bath  formerly 
gone  first  is  granted,  but  tbat  it  ought  of  ne- 
cessity so  to  do  I  never  saw  proof. 

2.  None  ever  received  it  without  light  going 
before,  unless  they  did  play  tbe  hypocrite; 
and  besides,  no  marvel,  though  in  the  prim- 
itive times  it  was  so  generally  practised  first, 
for  tbe  unconverted  themselves  know  it  be- 
longed to  tbe  disciples  of  Jesus  Christ.  John 
i.  24,  25,  26,  27.  Yet  tbat  all  that  were  receiv- 
ed into  fellowship  were  even  then  baptized 
first  would  strain  a  weak  man's  wit  to  prove  if 
arguments  were  closely  made  upon  these  three 
texts  of  Holy  Scriptures :  1  Cor.  i.  14,  15,  19 ; 
Gal.  iii.  27 ;  Rom.  vi.  3.  But  I  pass  them,  and 
say,  if  you  can  show  me  tbe  Christian  that  in 
the  primitive  times  remained  dark  about  it,  I 
will  show^  you  the  Christian  tbat  was  received 
without  it. 

But  should  I  grant  more  than  can  be  proved 
— viz.,  tbat  baptism  was  the  initiating  ordi- 
nance, and  tbat  it  once  did,  as  circumcision  of 
old,  give  a  being  of  membership  to  the  par- 
takers— yea,  set  tbe  case,  tbat  men  are  forbid- 
den then  to  enter  into  fellowship  without  it, 
yet  the  case,  may  so  be  that,  these  things  not- 
wdthstanding,  men  might  be  received  into 
fellowship  Avithout  it.  All  these  things  en- 
tailed to  circumcision ;  that  was  tbe  initiating 
ordinance  tbat  gave  being  of  membership; 
tbat  was  it  without  which  it  w'as  positively 
commanded  none  should  be  received  into  fel- 
lowship. Josh.  V.  Yet,  for  all  this,  more  than 
six  hundred  thousand  were  received  into  the 
Church  W' ithout  it ;  yea,  received  and  also  re- 
tained there,  and  that  by  Moses  and  Joshua, 
even  those  to  whom  the  land  was  promised 
when  the  uncircumcised  were  cut  oif.  But  why 
then,  were  they  not  circumcised?  Doubtless 
there  was  a  reason ;  either  they  wanted  time, 
or  opportunity,  or  instruments,  or  something. 


A   RKASOy  OF  MY  Pit  ACTIVE  /.V    WORSHIP. 


833 


But  they  could  not  render  a  bigger  rea.****!!  thnn 
this — /  have  no  iiijht  therfin;  whicli  i»  the 
cause  at  this  day  tliat  many  u  faithful  man 
denieth  to  take  up  the  ordiniuico  of  ba|>ti.tm. 
IJut  I  say,  whatever  the  hindrance  was  it  niat- 
tereth  not;  our  bretlirfu  liave  a  nianifi-Kt  one, 
an  inviiK'iblf  one— «»ne  that  all  llie  nun  on 
earth  and  an^'eU  in  heavi-n  cannot  ren»<»ve; 
for  it  is  liod  thai  crcattth  liKht,  and  for  them 
to  do  it  without  light  would  but  prove  them 
unfaithful  to  thcmselvcit  ancl  make  them  iiin- 
ners  against  t'lml:  "For  whatsofver  is  not  of 
faitii  is  sin."  If,  therefi)r«',  .Mos<>!t  and  Josliua 
thiuight  fit  to  coniuiunicato  with  six  hundreii 
thousand  uncircunicisrd  pers(»ns,  when  bv  tlie 
law  not  one  such  ought  to  have  btvn  receive*! 
among  them,  why  may  not  L  have  communion, 
the  closest  communion,  with  visible  tuiintM  aa 
afore  described,  although  they  want  light  in, 
and  so  cannot  submit  to,  that  whicli  of  {^^A 
was  never  njatle  tiie  wall  of  division  betwixt 
us?  I  shall  therefore  hold  communion  with 
puch — 

First.  Because  the  true  visible  saint   hath 
already  subjected  t«»  that  which  is  better,  even 
to  the  righteousness  of  (mmI,  which  is  by  faith      which  baptiAm   j 
of  Jesus  Christ,  by  which  he  stands  just  before  ,  the  outward  act 
God ;  ho  also  hath  made  the  m(»»t  exact  and  |  receiver.     Now,  1  h. 
strict   rule   under   heaven,   that    whereby    he  \  Ji-sus  rhri-«t,  that  ri- 


shuiineil;  for  iho  edifieatiou  of  the  Church, 
M  I  shall  Hhow  aooo,  b  to  b«  prvferrvd  b«'for« 
it. 

Secondly,  and  oliMnre  it,    "  Ona  Spirit,  An«« 
lioiK-,  ouf  Lord,  one  faith,  on.- 
of  wat'T,  r..r  ».y  ..fi«  Spirit  nr»'  .  i 

••»<«»  '  KaUior  ..I  «ll. 

«bo  1-  ^    all,  and  in  «II." 

is  u  sultirivnt  rule  for  lu  to  bold  communion 
by,  and  alMt  to  endeavour  the  niainUining  that 
communion,  and  to  kirp  it  in  unity  witiiin  the 
bond  of  p.  nil  RiirmpU  whaUucrer. 

Kph.  iv.  I.  I    !•;. 

Tiiirtlly.   1  un 
munion  with  mi  h  ;      y 

aUi  have  the  doi'trine  of  baptUnu.    I  aay  the 
diictrinc  of  them;  for  here  you  must  n«»t«  I 
distinguish  between  the  doctrine  and  pnn  ti<o 
of  water   bapti»m— i' 
which  by  the  outwa: 
or  which  by  the  ouluatu 

act   is   preached  to  l)i«<    i  i     .■ 

dt'atli  of  Christ,  my  death  with  t'liri<tt;  also 
his  resurrection  from  the  desul,  and  mine  with 
him  to  nownoas  of  life."    This  in  the  d-tclrine 


e«|uari'S  his  life  before  men.  He  hath  liko 
precious  faith  with  the  best  of  saints,  and  a 
conversation  according  to  light  received,  be- 
coming the  Ooapel  of  Christ ;  he  is  therefore 
to  be  received — receiveil  I  say,  not  by  thy  liu'ht, 
not  for  that  in  circuinitatu  .-,  i 

thy  opinion,  but  accordini;    i 
which  he  ought  to  ki-ep  to  himsi>ii 
"Conscience,  I  «av,  not  thine  own 


1  by 

lU  of 
the 


viz.,  is  di-ad  to  sin,  and  thai   . 
him,  he  hath  the  heart,  |Miw«<r. 
baptism;  all  then  that  he  wa 
sign,  the  shadow,  or  t' 
thoriHif;  nor  yot  in  t: 
for  want  <•' 
hath:  h-  ; 

:  water  i>.i|>u>iii ;  h<?  wanlrth 
...v.ird   show,    which,   if  bo   had. 


other;  for  why  i.t  my  liberty  judgad  by  an-  j  would  not  prove  him  a  truly  visible  aaint;  it 

r    man's   connrii'Mce?"     .S«.nu'    iiideo<l   do 

t  that  what  tlu-  ap'r^tl'-n  wrotr  they  wrote 

tliered  cliurclifs,  and  st>  to  •tuch  as  w«  r 

zed,  and    therefore   the   argumenUi    th.^ 
are  in  the  epistles  ab«>ut  things  circumstantial 
'reMpei.  not  the  cilhc  in  hand.     Hut  I  will  tell 
such  aM  to  tlie  ftr^tt  part  of  their  objection  they 
are  utterly  under  a  inintakc.     The  first  to  ih- 
Corinthians,  the  i'pi-<tK'  of  .Tame«.  iMith  tin  i 
of  iVtf-r.   ami  the  first  . 
espn-Anly  wriltvn  to  all  i 
particular  churchc*.     Again,  it  water  b.i 
BA  the  circumstanccH  with  which  the  ch 
were   pestered    of   old,   trouble    their    . 
wound  t'l.'  :'    ' 

ber  and  \<:    . 

aa  onlinanc*;,  fur  the  proMiit  to  bv  prudiully 
»3 


would  not 
it  is  no  ell 


ne  »i\ 

hath  r.     ..    .  . 
as  true  as  bis  i 
"   -    f  for  want  oi  \wi,\  : 
:%  fxiilh  can  so4>  it 


make  Uiat  the  note  of  % 


f 


art; 
:    niv 


>t  he 


ex« 


•.Srr 


FuUfthly.  I   Aiu   bold   Ut  huM  couimualoa 


834 


BUNYAN'S  COMPLETE   WORKS. 


k'e  are   siraij;iui_y  i..uuji""""^-^   — 

3ive  yc  one  another,  as  Christ  hath  re- 

1  you,  (saith  Paul,)  to  the  glory  of  God." 


with  visible  saints  as  afore,  because  God  hath 
communion  with  them,  whose  example  in  the 
case  we  are  strai<.'htly  commanded  to  follow 
"  Receii 
ceived 

Yea,  though  they  be  saints  of  opinions  con- 
trary to  you,  tliough  it  goeth  against  the  mind 
of  them  tiiat  are  strong,  "  We  that  are  strong 
ought  to  bear  the  infirmities  of  the  weak,  and 
not  to  please  ourselves."  What  infirmities? 
lliose  that  are  natural  are  incident  to  all; 
they  are  infirmities  then  that  are  sinful,  that 
cause  a  man  for  want  of  light  to  err  in  circum- 
stantials, And  the  reason  upon  which  he 
grounds  this  admonition  is,  "that  Christ 
pleased  not  himself;  but  as  it  is  written,  The 
reproaches  of  them  that  reproached  thee  have 
fallen  upon  me."  You  say,  to  have  commu- 
nion with  such  weak  brethren  reproacheth 
your  opinions  and  practice.  Grant  it;  your 
dulness,  and  deadness,  and  imperfections  also 
reproach  the  holiness  of  God.  If  you  say, 
No,  for  Christ  hath  born  our  sins,  the  answer 
is  still  the  same,  Their  sins  also  are  fallen  upon 
Christ.  He,  then,  that  hath  taken  away  thy 
Bins  from  before  the  throne  of  God  hath  taken 
away  their  shortness  in  conformity  to  an  out- 
ward circumstance  in  religion.  Both  your 
infirmities  are  fallen  upon  Christ;  yea,  if  not- 
withstanding thy  great  sins,  thou  standest  by 
Christ  complete  before  the  throne  of  God,  why 
may  not  thy  brother,  notwithstanding  his  lit- 
tle ones,  stand  complete  before  thee  in  the 
Church  ? 

Vain  man!  think  not  by  the  straitness  of 
thine  order  in  outward  and  bodily  conformity 
to  outward  and  shadowish  circumstances  that 
thy  peace  is  maintained  with  God;  for  peace 
with  God  is  by  faith  in  the  blood  of  His  cross 
who  hath  borne  the  reproaches  of  you  both. 
Wherefore  he  that  hath  communion  with  God 
for  Christ's  sake  is  as  good  and  as  worthy  of 
the  connnunion  of  saints  as  thyself.  He  erreth 
in  a  circun»stance,  thou  errcst  in  a  substance. 
Who  must  bear  these  errors?  Upon  whom 
must  the^e  rei)roaches  fiiU  ?  Some  of  the  things 
af  God  that  are  excellent  have  not  been  ap- 
provtd  by  some  of  the  saints.  What  then? 
Must  these  for  this  be  cast  out  of  the  Church  ? 
No ;  these  reproaches  by  which  the  wisdom  of 
heaven  is  reproached  have  fallen  upon  me, 
saith  Christ.  But  to  return  :  God  hath  received 
him,  Christ  hath  received  him,  therefore  do 
you  receive  him.  There  is  more  solidity  in 
this  argument  than  if  all  the  churches  of  God 
had  received  him.     This  receiving    then    be- 


cause it  is  set  an  example  to  the  Church,  is 
such  as  must  needs  be  visible  to  them,  and  is 
best  described  by  that  word  which  discovereth 
the  visible  saint.  Whoso,  therefore,  you  can, 
by  the  word,  judge  a  visible  saint,  one  that 
walketh  with  God,  you  may  judge  by  the  self- 
same word  that  God  hath  received  him.  Now, 
him  that  God  receiveth  and  holdeth  commu- 
nion with,  him  you  should  receive  and  hold 
communion  with.  Will  any  say.  We  cannot 
believe  that  God  hatb  received  any  but  such 
as  are  baptized?  I  will  not  suppose  a  brother 
so  stupefied,  and  therefore  to  that  I  will  not 
answer. 

"  Receive  him  to  tbe  glory  of  God."  "  To 
the  (jlory  of  QocV  is  put  in  on  purpose  to  show 
what  dishonour  they  bring  to  God  who  despise 
to  have  communion  witb  them  who  yet  they 
know  have  communion  with  God.  For  how  doth 
this  man  or  that  Church  glorify  God  or  count 
the  wisdom  and  holiness  of  heaven  beyond 
them,  when  they  refuse  communion  with  them 
concerning  whom  tbey  are  by  the  word  con- 
vinced that  they  have  communion  with  God? 

"  Now  the  God  of  patience  and  consolation 
grant  you  to  be  like-minded  one  towards 
another,  according  to  Christ  Jesus."  By  this 
word  "patience"  Paul  insinuateth  how  many 
imperfections  the  choicest  Christians  do  mingle 
their  best  performances  with;  and  by  this  ol' 
"consolation,"  how  readily  God  overlooks, 
passeth  by  them,  and  comforteth  you,  notwith- 
standing. Now,  that  this  mind  should  be  in 
Christians  one  to  another  is  manifest,  because 
Paul  prays  that  it  might  be  so.  But  this  is  an 
heavenly  gift,  and  therefore  must  be  fetched 
from  thence.  But  let  the  patience  of  God,  and 
the  willingness  of  Christ  to  bear  the  reproaches 
of  the  weak,  and  the  consolations  that  tbey 
have  in  God,  notwithstanding,  moderate  your 
passions,  and  put  you  upon  prayer  to  be  minded 
like  Jesus  Christ. 

Fifthly.  Because  a  failure  in  such  a  circum- 
stance as  water  doth  not  unchristian  us.  This 
must  needs  be  granted,  not  only  from  what 
was  said  before,  but  for  that  thousands  of  thou- 
sands that  could  not  consent  thereto  as  we 
have,  more  gloriously  than  we  are  like  to  do, 
acquitted  themselves  and  their  Christianity  be- 
fore men,  and  are  now  with  the  innumerable 
company  of  angels  and  the  spirits  of  just  men 
made  perfect.  What  is  said  of  eating,  or  the 
contrary,  may,  as  to  this,  be  said  of  water  bap- 
tism. Neither  if  I  be  baptized,  am  I  the  better ; 
neither  if  I  be  not,  am  I  the  worse — not  the 
better  before  God,  not  the  worse  before  nren 


.4    RKASOy  OF  MV  PRACTICE  IS    WORSHIP. 


835 


Btill   nuuning  as  Paul  doth,  providLtl  I  walk 
according  to  my  light  with  God ;  otherwutc  it 
\B  false;  for  if  a  niau  that  secth  it  to  bo  his 
duty  shall  di*sj>i^ing|y  lugU-ct  it,  or  if  \iv  that 
hatii  no  faith  therein  »hall  fiHjIislily  take  it  > 
both  these  are  for  this  the  w«»rrte,  being  . 
victed    in   themselves   for   tranHgre:tf><>r>«.      1 
therefore  tliat  doth  it  aeeonling  to  hi*  li^ 
doth  well ;  and  he  that  doth  it  not,  or  dare  not 
du  it  for  want  of  light,  doth  not  ill ;  for  he  ap> 
proveth  his  heart  to  be  sincere  with  Gotl ;  ho 
dare  not  do  any  thing  but  by  liglit  in  the  word. 
If  therefore  he  be  not  by  grace  a  partaker  of 
light   in   that  circumstance  which   thou   pro- 
fessest,  yet  he  is  a  partaker  of  that  liberty  and 
mercy  by  which  thou  stan«lest.     He  hath  lib- 
erty to  call  (jod  Father,  as  thou,  and  to  believe 
he  shall  be  saved  by  Jesus;  his  faith,  lu*  thine, 
hath   purified  his  heart ;    he  is  tender  of  the 
glory  of  Ci<k1  as  thou  art,  ami  can  claim  by 
grace  an  interest  in  heaven,  which  thou  must 
not  do  because  of  water;    ye  arc  both,  then, 
Christiana   before  CukI,  and  men   without  it: 
he  that  can,  let  him  preach  to  himself  by  that ; 
he  that  cannot,  let  him  preach  to  himself  by 
the  promises;  but  yet  let  us  rejoice  in  (toil  to- 
gether, let  us  exalt  his  name  l«>g«th«r.     Indifd, 
the  baptized  can  thank  (t<><l  f>>r  that  for  wl: 
another  cannot;  but  may  nut  he  that  is  uni  >. 
tizcd  thank  God  for  that  which  the  baptixeil 
cannot?      Wouhlst   thou    be   content    that   I 
should  judge  thee  because  thou  canst  not  for 
my  light  give  thanks  with  me?     Why,  tlf 
ahould   he  judge  me   for  that  I   cannot  ^■ 
thanks    witit    him    for    his?      "  Ix*t    us    : 
therefore  judge  one  another   any   more;    i 
judge  this  rather,  that  no  man  put  a  stumb- 
ling-l>lock  or  occasion  of  ofl'ence  in  his  broth- 
er's way."     And  seeing  the  things  wherein  wc 
exceed  each  other  are  ^\n\\   -.m  iititiur  niaki- 
nor  mar  Christianity,  lit  u-*  l'>\r  mn-  «ii..<.l!.r, 
and  walk  together  by  that  glorious  rn 
•|)Ocifietl,  leaving  each  other  in  all  -  . 
cumstances  to  our  own  Master,  to  our  own 
own    faith.      "Who    art    thou    that   judgmt 
another  man's  servant?    To  his  own  master 
he  standetii  or  I'alb'th  •' holdco 

op,  for  G'kI  is  abli-  f  •  ■ 

i^ixthly.  I  am  t 
nion  thus,  becau>"_ 

the  (kith  and  holincM  of  tho  tiospel   b  of 
greater  concernnjcnt  than  an  agrrcmrn'  •■■    ■•' 
wartl  things:  I  Miy,  it  is  u(  greater 
ment  with   us,  an<l  of  far  more 
brother,  than  our  agreeing  in  or 
the  busiuciis  cf  water  baptism,     iiuil  Uiv  cdi- 


Wl 

.   ..  lo 
I  walk 


fication  of  the  toul  is  of  thr 
ia  out  of  niraiture  evident,  b*  • 
eternal    happinoMi   are  so    ii 
et^nunl  thi-niti,      |t4siih-«,  ihi- 


'  are  given  to  t 

(Hit  bent  to  ih^ 
the  i  ^«  be  proud  or  i 

that  ii.n.  ■       '   '     ■    • 

wor»e,  ai: 

edification    m    liml 
aiul    !i)!ik<'rh    th)>   ( 
aixl 
the  ; 

contest  with  graci<» 
with  God,  to  shut  mi<  h  '■.  • 

cause  they  will  not  sin  u  ,. 

dereth    thee    t.  •.,» 

dej*troy  th«'  w 
tent  ions, 
mising^i ; 

IH>ring»,   backbitiugs,  slanders  and  the  like, 
rather   than   gtnlly  edifying,  contrary  *      ''  ■ 
whole  current  of  tho  tvriptures  and  \'- 
all  .  ;.«.     Let  11  .1 

tin  -  1\*.   !U1<I     !  jI 

41 

of   the  Church  of  Uod  de|>en>ieth  not  u|m»d, 

neither  is  lietl  to,  this  or  lb  ■'   -•   •mt. 

Kspecially  when  tlierc  are  in  o 

«.« 
;o 

ferencc«. 

Althou^..    .; ....  -  !   ''•     '■-    '-- 

cause  he  ate  not  the  sin 

y«t  '  ..'  '  II 

to    I  ...il 

liil<i<>l)f.   1 

I  wan   no   ■  '.   KIdail  and 

Mrdad  for  prophesying  id  tho  caoip,  without 
first  goifkg  to  the  Lord  to  thr  dimr  of  tlio  tab- 
ernacle, as  the}'  wore  commanded,  tiial  be  d^ 
sin-d    M  \i.  Id- 

s'"' ; '  1mm    '  f*'*T* 


were  right  in  that  which  was  Urttcr.     1 
(Ication  of  tho  |)««>pJe    \r    ''••    .......  «. 

which  ple«*rd  Jii<*4-«. 

I         ■ "  .'Uf 

mi  It  vihcrwu*  liiAU  it  ••*  wnUtn,  }c(  tin 


S36 


BUyYAyS  COMPLETE   WORKS. 


wise  kintr  would  not  forbid  them,  but  rather 
admitted 'it,  knowing  that  their  edification 
was  of  greater  concern  than  to  hold  them  to  a 
circumstance  or  two.  2  Chron.  xxx.  13-27. 
Yea,  God  himself  did  like  the  wisdom  of  the 
king,  and  healed— that  is,  forgave— the  people 
at  the  prayer  of  Hezekiah.  And  observe  it, 
notwiJhstiinding  this  disorder  as  to  circum- 
stances, the  feast  was  kept  with  great  glad- 
ness, and  the  Levites  and  priests  praised  the 
Lonl  day  by  day,  singing  with  loud  instru- 
nunts  unto  the  Lord ;  yea,  there  was  not  the 
like  joy  in  Jerusalem  from  the  time  of  Solo- 
mon unto  tliat  same  time.  What  shall  we 
»ay?  All  things  must  give  place  to  the  profit 
of  the  people  of  God,  yea,  sometimes  laws 
themselves  for  their  outward  preservation, 
much  more  for  godly  edifying.  When  Christ's 
disciples  plucked  the  ears  of  corn  on  the  sab- 
bath, no  doubt  for  very  hunger,  and  were  re- 
buked by  the  Pharisees  for  it,  as  for  that 
which  was  unlawful,  how  did  their  Lord  suc- 
cour them  ?  By  excusing  them  and  rebuking 
their  adversaries :  "  Have  ye  not  read  (said  he) 
what  David  did  when  he  was  an  hungered, 
and  they  that  were  with  him — how  he  entered 
into  the  house  of  God,  and  did  eat  the  shew- 
bread,  which  was  not  lawful  for  him  to  eat, 
neither  for  them  that  were  with  him,  but  for 
the  priests  only?  Or  have  ye  not  read  in  the 
law  how  that  on  the  sabbath-day  the  priests 
in  the  temple  profaned  fhe  sabbath,  and  were 
blameless?"  Why  blameless?  Because  they 
did  it  in  order  to  the  edification  of  the  people. 
If  laws  and  ordinances  of  old  have  been  broken, 
and  the  breach  of  them  borne  with  (when  yet 
the  observance  of  outward  things  were  more 
strictly  commanded  than  now)  when  the  profit 
and  edification  of  the  people  came  in  comj>eti- 
tiou,  how  much  more  may  not  we  have  com- 
munion, church  communion,  where  no  law  is 
transgressed  thereby ! 

Seventhly.  Therefore  I  am  for  holding  com- 
munion thus,  because  love,  which,  above  all 
things  we  are  commanded  to  put  on,  is  of 
much  more  worth  than  to  break  about  baptism. 
Love  is  also  more  discovered  when  it  receiveth 
for  the  sake  of  Christ  and  grace  than  when  it 
refuseth  for  want  of  water.  And  observe  it,  as 
I  have  also  said  before,  this  exhortation  to 
love  is  grounded  upon  the  putting  on  of  the 
uew  creature,  which  new  creature  hath  swal- 
lowed up  all  distinctions  that  have  before  been 
common  among  the  churches.  As  I  am  a  Jew, 
you  are  a  Greek ;  I  am  circumcised,  you  are 
not;  I  am  freTe,  you  are  bound,  because  Christ 


was  all  in  all  these:  "Put  on  therefore,  (saith 
he,)  as  the  elect  of  God,  holy  and  beloved, 
bowels  of  mercy,  kindness,  humbleness  of 
mind,  long-suffering,  (that  is,  with  reference 
to  the  infirmities  of  the  weak,)  forbearing  one 
with  another  and  forgiving  one  another.  If 
any  man  have  a  quarrel  against  any,  even  as 
Christ  forgave  you,  so  also  do  ye ;  and,  above 
all  things,  put  on  charity,  which  is  the  bond 
of  perfectness  ;"  which  forbearing  and  forgiv- 
ing respecteth  not  only  private  and  personal 
injuries,  but  also  errors  in  judgment  about  in- 
clinations and  distinctions,  tending  to  divis- 
ions and  separating  upon  the  grounds  laid 
down,  which,  how  little  soever  they  now  seem 
to  us  who  are  beyond  them,  were  strong  and 
of  weight  to  them  who  in  that  day  were  en- 
tangled with  them.  Some  saints  then  were 
not  free  to  preach  to  any  but  the  Jews,  deny- 
ing the  word  of  life  to  the  Gentiles,  and  con- 
tending with  them  who  proffered  it  to  them ; 
which  was  a  greater  error  than  this  of  bap- 
tism. But  what  should  we  do  with  such  kind 
of  saints?  Why,  love  them  still,  forgive  them, 
bear  with  them,  and  maintain  church  commu- 
nion with  them.  Why?  Because  they  are 
new  creatures,  because  they  are  Christ's,  for 
these  swallow  up  all  distinctions ;  further,  be- 
cause they  are  elect  and  beloved  of  God. 
Divisions  and  distinctions  are  of  a  shorter 
date  of  election.  Let  not  them,  therefore, 
that  are  but  momentary  and  hatched  in  dark- 
ness break  that  bond  that  is  from  everlasting. 
It  is  love,  not  baptism,  that  discovereth  us  to 
the  world  to  be  Christ's  disciples.  It  is  love 
that  is  the  undoubted  character  of  our  interest 
in  and  sonship  with  God ;  I  mean,  when  we 
love  as  saints  and  desire  communion  with 
others  because  they  have  fellowship  one  with 
another  in  their  fellowship  with  God  the 
Father  and  his  Son  Jesus  Christ.  And  now, 
though  the  truth  and  sincerity  of  our  love  to 
God  be  then  discovered  when  we  keep  his 
commandments  in  love  to  his  name,  yet  we 
should  remember  again  that  the  two  head 
and  chief  commandments  are,  faith  in  Jesus 
and  love  to  the  brethren.  So,  then,  he  that 
pretendeth  to  love,  and  yet  seeks  not  the 
profit  of  his  brother  in  chief,  he  loveth,  but 
they  are  his  own  opinions  and  froward  notions. 
"  Love  is  the  fulfilling  of  the  law,"  but  he  ful- 
fils it  not  who  judgeth  and  setteth  at  naught 
his  brother,  who  stumbleth,  offendeth,  and 
maketh  weak  his  brother;  and  all  for  the 
sake  of  a  circumstance — that  to  which  he  can- 
not_  consent   except   he  sin   against  his  own 


A   REASOX  OF  MV  PRACTICE  IS    WORSItW. 


837 


•oul,  or,  pnpist-like,  live  by  iiii  implicit  faith. 
Love,  therefore,  is  soiuetiuu^  more  neea  and 
showed  in  forbearing  to  urge  aiul  pre^w  what 
we  know  than  in  publi.shing  ami  impming. 
"  I  could  not,"  saith  I'aul— love  would  u.it  b-t 
mo — "spijik  unto  you  a.s  unto  .spiritual,  but  jw 
unto  carnal,  even  its  unto  babe?*  in  Christ;  I 
have  fed  you  with  milk,  and  not  wilii  xtrong 
meat;  for  hitherto  yuu  have  not  been  able  to 
bear  it,  neither  yet  now  are  you  able." 

The  apostle  consideritl  not  only  the  know- 
ledge that  he  had  in  the  inynterii's*  of  Chri«t, 
but  the  temper,  the  growth,  and  !«trength  of 
the  churchii*,  and  aeeordingly  kr|>t  ba>k  or 
comnuinic-ated  to  them  what  might  be  their 
profit.  So  Christ:  "I  have  many  thinga  to 
say  unto  you,  but  ye  cannot  bear  them  now." 
It  may  bo  some  will  count  theso  old  and 
threailbare  toxtsi,  but  such  must  know  that  the 
word  of  the  Lord  must  stand  for  ever.  .\nd  I 
should  dare  to  Siiy  to  such,  If  the  best  of  thy 
new  shifts  be  to  slight  and  abuse  old  ^H-rip- 
tiiTca,  it  shows  thou  art  more  fond  of  thy  un- 
warrantable opinion  than  swift  to  hoar  and 
ready  to  yield  to  the  authority  that  is  infalli- 
ble. Ikit  to  conclude  this:  when  we  attmipt 
to  force  our  brother  beyond  his  light  or  to 
break  his  heart  with  grief,  to  thrust  him  be- 
yond his  faith  or  to  bar  him  iVoni  his  privilege, 
how  can  we  say,  I  love?  What  shall  I  say? 
To  have  fellowship  one  with  another  for  the 
imko  of  an  outward  circumstance,  or  to  make 
that  the  di*or  to  fellowship  wlii  '  " 

not — yeu,  to  make  that  the  indud.. 
cluirter,   the    l>ouiuLs,   bar,  and    ruk- 
munion,  when  by  the  word  of  the  e\' 
testament  there  is  no  warrant  for  it — to  it|icak 
charitably,  if  it  be  not  for  want  of  love  it  is  for 
want  of  knowledge  in  tho  mystorieit  of  the 
kingdom    of   Christ.      Strange!       Take    two 
Christians  equal   in  all  |H)ints  but  tlii-<,  n;ty, 
let  one  go  beyond  the  other  far  ' 
holineH» — yet  this  circumstance  '■: 
drown  and  sweep  away  all  hia  exc< 
not  counting  him  worthy  of  that  reccpii-Mi  in.u 
with  hand  and  heart  shall  bo  given  a  novice 
in  rrli;rion  because  In-  •  '•  r. 

Kii^lithly.    Hut    for  •  ■  -  dirido 

into  {>;irtie>t,  or  to  shut  eai  it  otiur  lr<>i.. 
communion,  though  from  greater  |X' 
upon  higher  preteucc*  than  thi«  of  water  hA|>- 

tism,  hath  heretofore  ^  '    '   '        ' 

the   actors    hiT'in    ba 

an'i    \  > 

contend,  yet  whca   they   tnadc  divuiuiM   (vt  i  iu«d«  more  c«M»«jt'MA.*'  li.*>i«i»*i  lL»A  mt  U^nuUj 


them  how  sharply  are  they  rebuked!     Arc  y« 
not    carnal,    carnal,    carnal?      For    whervaa 
there  are  among  you  envying*,  »irif. 
ions,  or  factions,  are  ye  not  carnal  ?     I 
11,  12.  and  iii.  1,  2,  3,4.     W  1 

am  of  I'aul,  and  anr.t'irr.  I  .i:  ur 

ye   not  carnal?    .<  r«   iMra   wheiica 

arise  all  ()■%  •  nl.  .  >i..l   !..U  ur  to 

accompli  l^>t 

1  aul,  or  t  <  |inv  ..r  1  iiri-i  iiiii.«t:i  i..-  n»e  bur- 
den of  thy  si.ng.  yet  the  h.-arl  fmm  wlienc* 
lhe\    '  irnal,  and  •  <-» 

of  .  -it.       Hi!t  ,,^ 

contentions  were   :i  i«,  and 

one  man  vililletl  tl. ^...  .«    pro- 

motcfl,  a  lift  with  a  carnal  brother  wan  thought 
great  wistlom  to  widen  t'  '  ',.  Itui  why 
should   he  be   rebuked  in'    no^   for 

Christ?     1  n 

to  his  h<'  i ,  .  ,1 

divided  or  sepaniU-   fron  Nut«, 

therelore,  that  these  di\,  :t«l  bjr 

the  [>erHons  tho  divisions  were  niaile  about ; 
neither  I'aul,  nor  A]Kt||rM,  nor  Cepha*.  no? 
Christ  is  here.  Let  the  cry  be  never  m)  loud, 
Christ,  Order,  The  rule.   I  Ue 

like,  carnality  is  at  lh<-  .re 

but  babes  that  do  ;  ;T. 

1  Cor.  iv.  6.     Anil  .  ;•- 

ion  at  Corinth  waa  liel|H<d  t  wain 

baptism.      This    tho    a|NJtiti<     .  ->    'ty, 

"  Were  yc  baptiz«'d  In  the  naui<  ''* 

\ '    ■  .rd 


titMl  (saith  I'aul)  that  I  bapliMNl  none  of  you." 

Sic.     Not  but  that  it  was  then  an  •>'■'•■ ' 

God,  but  they   abused   it  in  niu. 

thereby.      "  I   I  !• 

and  <  iHiii*.  an  :  ." 

.J 
r 
•u  t  intended  not  to  make  a  pj-   > 
'■  ''V.     "  Ikwidcn,  I  know  •■■  '  "  r 

I  b.i  .  other."     By  this  i. 


church  •  I ;  for  U 

whohinxiu ...;»>'~i  '• 

who  were  bapti<e<i 


838 


BUNYAN'S  COMPLETE   WORKS. 


not  to 


to  pass  it  over.  "For  Christ  sent  me 
baptize,  but  to  prcacli  the  Gospel."  The 
Gospel  then  may  be  effectually  preached,  and 
yet  baptism  ncitiier  administered  nor  men- 
•tioned-the  Gospel  being  good  tidings  to  sin- 
nera  upon  the  account  of  free  grace  tlirough 
Christ;  but  baptism,  with  things  of  like  na- 
ture, are  duties  enjoined  such  a  people  who 
received  the  Gospel  before.  I  speak  not  this 
because  I  would  teach  men  to  break  the  least 
of  the  commandments  of  God,  but  to  persuade 
my  brethren  of  the  baptized  way  not  to  hold 
too  much  thereupon,  not  to  make  it  an  essen- 
tial of  the  Gospel  of  Christ,  nor  yet  of  com- 
n-union  of  saints.  "  He  sent  me  not  to  baptize." 
These  words  are  spoken  with  a  holy  indigna- 
tion against  them  that  abuse  this  ordinance  of 
Christ.  So,  when  he  speaketh  of  the  ministers 
themselves,  which  also  they  had  abused,  in 
his  speaking  he  as  it  were  trampled  upon  them 
as  if  they  were  nothing  at  all:  "Who  then  is 
Paul?  And  who  is  Apollos?  He  that  plant- 
eth  is  not  anything,  neither  is  he  that  watereth, 
but  God  that  giveth  the  increase."  Yet  for  all 
this  the  ministers  and  their  ministry  are  a 
glorious  appointment  of  God  in  the  world. 
Baptism  also  is  a  holy  ordinance;  but  when 
Siitan  abuseth  it  and  wrencheth  it  out  of  its 
place,  making  that  which  was  ordained  of  God 
for  the  edification  of  believers  the  only  weapon 
to  break  in  pieces  the  love,  the  unity,  the  con- 
cord of  saints,  then  what  is  baptism?  then 
neither  is  baptism  any  thing.  And  this  is  no 
new  doctrine ;  for  God,  by  the  mouth  of  his 
prophets  of  old,  cried  out  against  his  own  in- 
stitutions when  abused  by  his  people :  "  To 
what  purpose  is  the  multitude  of  your  sacri- 
fices to  me?  saith  the  Lord:  I  am  full  of 
bumt-oflerings  of  rams  and  the  fat  of 'fed 
beasts:  I  delight  not  in  the  blood  of  bullocks, 
or  of  lambs,  or  of  he-goats.  When  you  come 
to  appear  before  me,  who  hath  required  these 
tilings  at  your  hands  to  tread  my  courts? 
Bring  no  more  vain  oblations;  incense  is  an 
nbonunation  to'  me ;  the  new  moons  and  the 
8al)bath8  and  the  calling  of  a-ssemblies  I  can- 
not away  with  ;  it  is  iniquity,  even  the  solemn 
meeting.  Your  new  moons  and  your  ap- 
pointed fea-sts  my  soul  hateth;  they  are  a 
trouble  unto  me;  I  am  even  weary  to  bear 
them."  And  yet  all  these  were  his  own  ap- 
pointments. But  why  then  did  he  thus  abhor 
tbem?  Because  they  retained  the  evil  of  their 
doings,  and  used  them  as  tiiey  did  other  of  his 
appointments — viz.,  for  strife  and  debate,  and 
to  strike  with  the  fist  of  wickedness.  Isa.  Iviii. 


4.  Wherefore  when  that  of  God  that  is  great 
is  overweighed  by  that  which  is  small,  it  is  the 
■wisdom  of  them  that  see  it  to  put  a  load  to  the 
other  end  of  the  scale,  until  the  things  thu? 
abused  poise  in  their  own  place.  But  to  pass 
this  and  proceed. 

Ninthly.  If  we  shall  reject  visible  saints  by 
calling,  saints  that  have  communion  w'ith  God, 
that  have  received  the  law  at  the  hand  of 
Christ,  that  are  of  holy  conversation  among .. 
men,  they  desiring  to  have  communion  with 
us,  as  much  as  in  us  lieth  we  take  from  them 
their  very  privilege  and  the  blessings  to  which 
they  are  born  of  God.  For  Paul  saith,  not 
only  to  the  gathered  Church  at  Corinth,  but  to 
all  scattered  saints  that  in  every  place  call 
upon  the  name  of  the  Lord,  "  That  Jesus 
Christ  is  theirs,  that  Paul  and  Apollos,  and 
the  world,  and  life,  and  death,  and  all  things 
are  theirs,"  because  they  are  Christ's  and 
Christ  is  God's.  "  But  (saith  he)  let  no  man 
glory  in  men,"  such  as  Paul  and  Cephas, 
though  these  were  excellent,  because  this  priv- 
ilege comes  to  you  upon  another  bottom,  even 
by  faith  of  Jesus  Cbrist.  "Drink  ye  all  of 
this"  is  entailed  to  faith,  not  baptism.  Nay, 
baptized  persons  may  yet  be  excluded  this 
when  he  that  discerncth  the  Lord's  body  hath 
right  and  privilege  to  it.  1  Cor.  xi.  28,  29.  But 
to  exclude  Christians  from  church  communion, 
and  to  debar  them  their  heaven-born  priv- 
ileges, for  the  want  of  that  which  yet  God 
never  made  a  wall  of  division  between  us — 

1.  This  looks  too  like  a  spirit  of  persecution. 

2.  It  respecteth  more  a  form  than  the  spirit 
and  power  of  godliness. 

3.  This  is  to  make  laws  wbere  God  hath 
made  none,  and  to  be  wise  above  what  is  writ- 
ten, contrary  to  God's  word  and  our  own  prin- 
ciples. 

4.  It  is  a  directing  of  the  Spirit  of  God. 

5.  It  bindeth  all  men's  faith  and  light  to 
mine  opinion. 

6.  It  taketh  away  the  children's  bread. 

7.  It  wnthholdeth  from  them  the  increase  of 
faith. 

8.  It  tendeth  to  harden  the  hearts  of  the 
wicked. 

9.  It  tendeth  to  make  wicked  the  hearts  of 
weak  Christians. 

10.  It  setteth  open  a  door  to  all  temptations. 

11.  It  tempteth.  the  devil  to  fall  upon  those 
that  are  alone  and  have  none  to  help  them. 

12.  It  is  the  nursery  of  all  vain  janglings, 
backbitings,  and  strangeness  among  the  Chris- 
tians. 


A   REASON  OF  MY  I'UACTICE  jy   WollSUlP. 


1 3.  It  occasioneth  the  worlU  to  rei>ruach  us. 

14.  It  holdoth  stiiggoring  conscienctii  in 
doubt  of  the  right  way  of  the  Lord. 

15.  It  givt'th  uccuAion  to  luuny  to  turn  aj»id« 
to  most  daiiL'tTous  hore-nit's. 

Itj.  It  almscth  tlio  Holy  Scripturfs ;  it  wrf?tt- 
t'th  (jod'."*  ordiiiurK-c.5  tmt  t>f  thoir  placf. 
_     17.  It  is  a  prop  to  .ViitiL-hrist. 

18.  Shall  I  add,  in  it  not  tliat^which  grratly 
prt'vailfd  to  bring  down  thoMO  jtidgiiif  iUm  which 
ut  present  wo  ivA  an»l  groan  luulcr?  I  will 
dar«'  to  say  it  was  the  eau.He  theri'<»f. 

Tenthly,  ami  huntly.  iW-ar  with  one  word 
farther.  What  greater  eontenipt  ean  be  thrown 
upon  the  .Haints  tlian  for  titeir  lirethreu  to  ctwt 
them  otfor  to  debar  them  chureh  communion? 
Think  you  not  that  the  world  may  groundly 
say,  "  Some  great  injipiity  lies  hid  in  the  nkirta 
of  y«>ur  brethren,"  when  in  truth  the  trans-  i 
grestiion  is  y^t  y<iur  own?  Hut  I  say,  what  i 
can  the  Cliurch  do  more  to  the  sinnern  or 
ojHMi  profane?  t'ivil  commerce  you  will  have 
with  the  worst,  and  what  more  will  you  have  | 
with  thi»so?  IVrhaps  you  will  say,  "  We  can 
pray  and  preach  with  these,  and  hold  them 
Christians,  saints,  and  godly."  Well,  but  let 
me  iLsk  you  one  won!  farllur:  Do  you  believe 
that,  of  very  conscience,  they  cannot  consent, 
OA  you,  to  that  of  water  baptism,  and  that  if 
they  had  light  therein,  they  would  ua  willingly 
do  it  as  you?  Why  then,  lus  I  have  showed 
you,  our  refusiil  to  hold  communii>n  with  them 
is  without  a  ground  from  the  word  of  (iod. 

But  can  you  commit  your  s«ml  to  thi-ir  min- 
istr)- and  join  with  them  in  pniyer,  aii'i 
count  them  meet  for  other  (Josi>ol  pri^      „ 
I  would  know  by  what  Scripture  you  do  it. 
Terhaps  you  will  say,  I  commit  not  my  soul  to 
their  ministr)-,  only  hear  them  «x'casionany  for 
trial.     If  this  \w  all  tli 
them  and  llu-ir  minLstr\ 
much  for  the  worst  that  p 

wall.     Hut  if  thou  canst  h^ 

ministers,  and  sit  under  their  ministr>' 

ordinanrr,  tlitii  -.liow  me  wh-  -    '      '  ' 

A  IJfiojM-l   niiiii-trv  as  that   i 

tering  niikv  i\ 

with  you  to  ■ 

Hut  if  thou  sit(<-^l  \\iv\ft   ■ 

fleshly,  jMilitic  ends,  thou  hea: 

an  athcLst,  and  art  thywlf,  while  thou 

thy  brother,  in  the  practice  of  the  ^    -  ' 

lint  I  .say,  wlo-n*  ilo  y4(U   find   ti 

communion    - 

holitu>!«as  %••  . 

If  you  object  lliat  luy  principicn  lead  mc  tu 


have  communion  with  all,  I  aiuwt-r,  W  ■ 
as  afoff  dt^*ribvd,  if  ihry  will  have  » 
nion  with  uir. 

(HtjtftioH.  Thi*n  rou  may  havn  cummuniun 
witii  ■  \ 

-'             '  -lint  yet  rr- 

niaining  in  li>  .  Irl  Uini  cttuw  to  u« 

and  we  will  h»i.        .iuion  with  him. 

Qwttion.  What !  thoufrh  he  yet  atand  a  mem- 
ber of  that  Hinful  number  and  prufaa  himself 
one  «if  them? 

Atutcrr.   Yon  v;    fi,f 

it  cantiMt   hr  ■  ,,.  i„ 

shoti 

diaui  _     ,  ,      ..      ..    .    I 

fore  it  must  be  tuppoMcd   that  he  who  pn>. 
feiwcth   himself  a   member  of   a   '  '  .f 

Christ  must  forthwith,  nay  U-forr 
antichristian  one.     Thf  ^  » 

to  d<»,  it   is  evident   he  •  .<•• 

sire  to  have  fellowship  \v  ;ii«. 

Uut  he  saith  he  canii  i    i*  >■"»• 

pany  to  wliii^  you  stiii 
elude  antichri.Htian,  is  in<i'<<i  up  .uitn  iiri*iii»n 
Church. 

If  so,  he  can 
if  he  know  tip 
op|MMite. 

I   hold,  therefore,  to  what    I  said  at   Tir^i 
"That  if  there  bo  any  Mints  in  the  an* 
tian  Church,  my  heart  and  the  dorir  •<!  on. 
congreeation  are  open  to  receive  them   int^ 
do*- 

<'  yrt  retain  M>m« 

.!  .1:     :_.   .  •  !■  S    A'    •  .■      ■■!?    '1;' 

boweb  or  a  Church  ao  mhhi  aa  t 
tecte«l.  they  must  either  lie  kept  oiu  .■. 
or  m»l  out  if  in.     For  it  must  be  the  pr 


u^  t\jf  Ljuii  'U  • 


in   the  faith;  and   (hat  «r 

.on«,  I  mean  i-;  '     - ■ 

.    for    thinr*    " 


M'li  briorv  Kiv>L 


840 


BUNYAN'S  COMPLETE  WORKS. 


I  now  come  to  a  short  application. 

1.  Keep  a  strict  separation,  I  pray  you,  from 
eommunion  with  tlie  open  profane,  and  let  no 
man  use  bis  liberty  in  cburcb  relation  as  an 
occasion  to  the  fle.-h;  but  in  love  serve  one 
another,  looking  diligently  lest  any  root  of 
bitterness,  (any  poisonous  herb,  Deut.  xxix. 
18,)  springing  up,  trouble  you,  and  thereby 
many  be  defiled;  and  let  those  that  before 
were'  reasons  for  thy  separation  be  motives  to 
you  to  maintain  the  like;  and  remember  that 
when  men  have  said  what  they  can  for  a  sinful 
mixture  in  the  worship  of  God,  the  arm  of  the 
Lord  is  made  bare  against  it. 

2.  In  the  midst  of  your  zeal  for  the  Lord 
renu'mbcr  that  the  visible  saint  is  his,  and  is 
privileged  in  all  those  spiritual  things  that 
you  have  in  the  word  and  live  in  the  practice 
of,  and  that  he  is  to  partake  thereof  according 
to  his  light  therein.  Quarrel  not  with  him 
about  things  that  are  circumstantial,  but  re- 
ceive him  in  the  Lord,  as  becometh  saints;  if 
he  will  not  have  communion  with  you,  the  ne- 
glect is  his,  not  yours.  But,  saith  the  open 
profane,  "  Why  cannot  we  be  reckoned  saints 
aJBo?  We  have  been  chri^ened,  we  go  to 
church,  we  take  the  communion."  Poor 
people!  this  will  not  do;  for  so  long  as  in 
life  and  conversation  you  appear  to  be  open 
profane,  we  cannot,  unless  we  sin,  receive 
you  into  our  fellowship,  for  by  your  ungodly 
lives  you  show  that  you  know  not  Christ; 
and  while  you  are  such  by  the  word,  you  are 
reputed  but  beasts.  Now,  then,  judge  your- 
selves if  it  be  not  a  strange  community  that 
conBisteth  of  men  and  beasts.  Let  beasts  be 
with  the  beasts;  you  know  yourselves  do  so; 
you  receive  not  your  horse  nor  your  hog  to 
your  table ;  you  put  them  in  a  room  by  them- 
Bclvcs.  Besides,  I  have  showed  you  before 
that  for  many  reasons  we  cannot  have  com- 
munion with  you. 

1st.  The  Church  of  God  must  be  holy.  Lev. 
xi.  44;  xix.  2;  xx.  7;  1  Pet.  i.  15,  16;  Isa. 
xxvi.  2;  Ps.  cxxviii.  20;  Ezek.  xliii.  12;  xliv. 
9;  Isa.  lii.  11. 

2dly.  The  example  of  the  churches  of 
(.'hrist  before  hath  been  a  community  of  visi- 
ble saint.s.  Rom.  i.  7;  1  Cor.  i.  2;  Eph.  i.  1, 
2;  Col.  i.  1;  1  Thess.  i.  1,  2;  2  Thess.  i.  l! 
Poor,  carnal  man!  there  are  many  other 
reasons  urged  in  this  little  book  that  show 
why  we  cannot  have  communion  with  thee; 
not  that  we  refuse  of  pride  or  stoutness,  or  be- 
cause we  scorn  you  as  men;  no,  we  pity  you 
and  pray  to  God  for  you,  and  could,  if  j^ou 


were  converted,  with  joy  receive  you  to  fellow- 
ship with  us.  Did  you  never  read  in  Daniel 
that  "iron  is  not  mixed  with  miry  clay?" 
Dan.  ii.  43.  No  more  can  the  saints  with  you 
in  the  worship  of  God  and  fellowship  of  the 
Gospel.  When  those  you  read  of  in  the  4th 
of  Ezra  attempted  to  join  in  temple-work 
with  the  children  of  .the  captivity,  what  said 
the  children  of  Judah? — "You  have  nothing 
to  do  with  us,  to  build  an  house  to  tbe  Lord 
our  God ;  but  we  ourselves  together  will  build 
unto  the  Lord  God  of  Israel,"  &c. 

I  return  now  to  those  that  are  visible  saints 
by  calling,  that  stand  at  a  distance  one  from 
another  upon  the  accounts  before  specified. 
Brethren,  close,  close;  be  one,  as  the  Father 
and  Christ  are  one. 

1.  This  is  the  way  to  convince  the  world 
that  you  are  Christ's  and  the  subjects  of  one 
Lord,  whereas  the  contrary  makes  them  doubt 
it.  John  xiii.  34,  35;  xvii.  23. 

2.  This  is  the  way  to  increase  love,  that 
grace  so  much  desired  by  some  and  so  little 
enjoyed  by  others.  2  Cor.  vii.  14,  15. 

3.  This  is  the  way  to  savour  and  taste  the 
Spirit  of  God  in  each  other's  experience ;  for 
which,  if -you  find  it  in  truth,  you  cannot  but 
bless  (if  you  be  saints)  the  name  of  our  Lord 
Jesus  Christ.  1  Thess.  i.  2,  3,  4. 

4.  This  is  the  way  to  increase  knowledge,  or 
to  see  more  in  the  word  of  God,  for  that  may  be 
known  by  two  that  is  not  seen  by  one.  Isa.  lii.  8. 

5.  This  is  the  way  to  remove  secret  jeal- 
ousies and  murmurings  one  against  the  other, 
yea,  this  is  the  way  to  prevent  much  sin  and 
greatly  to  frustrate  that  design  of  bell.  Prov. 
vi.  16-20. 

6.  This  is  the  way  to  bring  them  out  of  the 
world  into  fellowship  that  now  stand  off  from 
our  Gosjiel  privileges  for  the  sake  of  our  vain 
janglings. 

7.  This  is  the  way  to  make  Antichrist  shake, 
totter,  and  tremble.  Isa.  xi.  13,  14. 

8.  This  is  the  way  to  leave  Babylon  as  an 
habitation  for  devils  only,  and  to  make  it  an 
hold  for  foul  spirits  and  a  cage  only  for  every 
unclean  and  hateful  bird. 

9.  This  is  the  way  to  hasten  the  works  of 
Christ's  kingdom  in  the  world,  and  to  forward 
his  coming  to  the  eternal  judgment. 

10.  And  this  is  the  way  to  obtain  much  of 
that,  "Well  done,  good  and  faithful  servant  I" 
when  you  stand  before  his  face. 

I  beseech  you,  brethren,  suffer  the  words  of 
exhortation  ;  for  I  have  written  a  letter  unto 
you  in  few  words.  Heb.  xiii.  22. 


DIFFKRKNCKS   IN    .11  l)(,\li:Ni    \i;f)l  T    \\\TrR 
BAPTISM   NO  i;\U  iu  ( ommi  MoX. 

TO  COMMUNICATK   WITH   SAINT.S.  AS   SAINTS.  IMloVKD    LAWFUL  IN  AXXWKR  TO  A    BWK 
WRITTKX    UY  TIIK    BAPTISTS,  AND    IM  IILISIIKIi  IIV   Mil.  T.   I'.  ANI»  Mf     "      '  -"  " 

"SOMK  SEIUOrS   IU:kV.KiTI<)NS  ON  THAT  I'AUTOK  Mil.   IJINYANS  nr 
TOrCIIING     CmiUlI   toMMlNlON    WITH     INUAPTIZKl)   HKI  ' '      ■  • 
OUJKCTIONS    AND    AUtJlMKNTS    AUK    ANSWKUKD,   AND    Til! 

STILL  ASSKKTKD  AND  VINDHWTKD.     HKIIK    IS  ALSO   Mil.  IliM.i    Ji,v-h..s  Ji  im.mi.m    (n 
THE  CASE,   FULLY  DECLAKINO   THE  DOCTIUNK  I  HAVE  ASSERTED. 


"Should  not  the  tnultituilc  of  word*  bo  Bnswpred?     And  *hould  *  man  full  of  Imlk  b«  jaitiArdT 
(hjr  lici  inako  men    bold  their  peace T     And  when  thou  mockeit,  ahall   no  m«n   mako  the«  an   sntarr 
xi.  2,  S. 

"I  am  for  peace  ;  but  when  I  upcak,  they  are  for  w*r." — 1*».  cxi.  7. 


TO  Tin:  UKADKK. 


CouBTEors  RR.vnBii: 

Ik'  cHtrcatctl  to  bflieve  ine  I  liml  not  »ot 
pen  to  paper  about  thb  coi»trovcn«y  hud  wc 
been  let  ut  quiet  nioiie  in  our  ('lirintinn  com- 
munion. But  being  >L<Haulte<l  for  more  than 
•i.\teen  years,  wh«»rein  the  brethren  of  tho 
baptized  way,  a^i  they  had  their  opportunity, 
have  »oU)iht  to  break  u.h  in  pieces  nurely  Ik?- 
caune  we  are  not,  in  tlieir  way,  all  baptinil 
firnt,  I  couhl  not,  I  durst  not,  forlK>ar  to  do  a 
little,  if  it  might  be,  toitettle  the  brethn-n,  and 
to  arm  them  againnt  the  attempts  which  aUo 
of  late  tliey  began  to  revive  U|jon  u«.  That  I 
the  ordinance  of  baptinm,  or  that  I  have 
1  one  piece  of  an  argument  again<(t  it, 
Ui'.iigh  they  feign  it,  is  quite  witlmut  c«»lour  of 
truth.  All  I  cay  is,  that  the  t'liurrh  <»f  Chrint 
hath  not  warrant  to  keep  out  of  their  commu- 
Dion  the  Christian  that  i-tditcovereil  to  Iw  a  vi»- 
blc  Haint  by  tho  wonl,  tho  Chrintian  that  walk- 
eth  acconling  to  his  light  with  Ciixi.  I  will 
not  make  retlection.t  upon  th<M«  unhandi«om« 
brandt  that  my  brethnti 
fur  th'u,  as  that  I  am  a  .^i  .1 


devilish,  proud,  insolent,   pmfum|>tunii«,   and 
tho  like;    neither  will   I   say,  as  ti 
I>oril  rebuke  lh««cl" — words  litter  t««  1 

to  the  devil  thay  a  brother.     Hut,  rradir,  rrad 
and  compare,  lay  aside  prejudice  and  juilgr. 
What  Mr.  Kitlin  hath  done  in  tho  maitrr  I 
forgive,  and   love  hi: 
mutt  utatnl  by  n»y  pr 

!  i    niUil  a»    i<  lid 

t  '  .  r,  and,  as  I   Im». 

lieve.   will   be  justifted   in   the  day  of  judg- 
ment. 

I   have  also  hero   prmcntod  thee  with  the 
opinion    of    Mr.  Henry    Jewie    in   the    csm, 
which    providentially*  I    nu-l    with   an    I    was 
coming  to   London  to  put  nr 
pre^s.     And  that  it  was  his  j  . 
S4'rted  to  me,  known  many  yean  since  l"  ■ 
of   the   Uaptintii,   to  whom    it   was   sent,      .:j 
never  yet  answend ;  and  will  yet  be  altostcd 
if  need  shall  require.     Farrwrll. 
Thine,  in  all  Christian  •crvlea. 
According  to  my  li 

'  J.  ,    -  •     v.V. 

Mt 


DIFFERENCES  IN  JUDGMENT,  &c. 


Your  Bf^cmingly  serious  reflections  upon 
that  part  of  my  i.lain-hearted  Confession  of 
Faith  which  rcndereth  a  reaiion  of  my  free- 
dom U>  cr.mmunicate  with  those  of  the  saints 
and  faithful  who  differ  from  me  about  water 
bapti!*m,  I  have  rcail  and  considered,  and  have 
weighed  them  mo  well  as  my  rank  and  abilities 
will  admit  me  to  do.  iJut  finding  yours  (if  I 
inintalce  not)  far  short  of  a  candid  replication, 
I  thouj^ht  convenient,  not  only  to  tell  you  of 
thodc  impertinencies  everywhere  scattered  up 
and  down  in  your  book,  but  also  that,  in  my 
limplc  opinion,  your  rigid  and  church-dis- 
quieting principles  are  not  fit  for  any  age  and 
•tat«  of  the  Cliurch. 

But  before  I  enter  the  body  of  your  book 
fire  me  leave  a  little  to  discourse  with  you 
about  your  preamble  to  the  same,  wherein 
are  two  miscarriages  unworthy  your  pre- 
tended Hcriousness,  because  void  of  love  and 
humility. 

The  fir^t  is  in  that  you  closely  disdain  my 
p«r«on  because  of  my  low  descent  among 
men,  atigtnatizing  me  for  a  person  of  that 
rank  that  ncetl  not  to  be  heeded  or  attended 
unlo.  I'.  1. 

Aimi^rr.  What  it  is  that  gives  a  man  rever- 
ence with  you  I  know  not,  but  for  certain 
"he  that  d<i«|»i.Heth  the  poor  reproachcth  his 
Maker;"  yet  a  poor  man  is  better  than  a  liar. 
To  have  gay  clothing  or  gold  rings,  or  the 
pcrxoni  that  wear  them,  in  admiration,  or  to 
Im!  partial  in  your  judgment  or  respects  for 
the  Hake  or  upon  the  account  of  flesh  and 
blwMJ,  doubtlewi  convicteth  you  to  be  of  the 
law  a  tranKgresHor,  and  not  without  partiality, 
Ac,  in  the  midst  of  your  seeming  sanctity. 

Again,  you  say,  "I  had  not  meddled  with 
the  controversy  at  all,  had  I  found  any  of 
paru  that  would  divert  themselves  to  take 
motice  of  you."  I'.  2. 

Afuwr.  What  need  you,  before  you  have 
•ncwed  fine  syllable  of  a  reasonable  argument 
843 


in  opposition  to  what  I  assert,  thus  trample 
my  person,  my  gifts,  and  grace  (have  I  any) 
so  disdainfully  under  your  feet?  What  a 
kind  of  you  am  I?  and  why  is  my  rank  so 
mean  that  the  most  gracious  and  godly  among 
you  may  not  duly  and  soberly  consider  of 
what  I  have  said?  Was  it  not  the  art  of  the 
false  apostles  of  old  to  say  thus — to  bespatter 
a  man  that  his  doctrine  might  be  disregarded? 
"Is  not  this  the  carpenter?"  and  "  His  bodily 
presence  is  weak  and  contemptible,"  did  not 
use  to  be  in  the  mouths  of  the  saints,  for  they 
knew  "the  wind  blew  where  it  listed."  Neither 
is  it  high  birth,  worldly  breeding,  or  wealth, 
but  electing  love,  grace,  and  the  wisdom  that 
comes  from  heaven,  that  those  who  strive  for 
strictness  of  order  in  the  things  and  kingdom 
of  Christ  should  have  in  regard  and  esteem. 
Need  I  read  you  a  lecture?  "Hath  not  God 
chosen  the  foolish,  the  weak,  the  base,  yea, 
and  even  things  that  are  not,  to  bring  to 
naught  things  that  are?"  Why,  then,  do  you 
despise  my  rank,  my  state,  and  quality  in  the 
world? 

As  for  my  Confession  of  Faith,  wliich  you 
also  secretly  despise,  (p.  1,)  if  it  be  good  and 
godly  why  may  it  not  be  accepted?  "If  I 
have  spoken  evil,  bear  witness  of  the  evil ;  but 
if  well,  why  smitest  thou  me?"  If  you  and 
the  brethren  of  your  way  did  think  it  conve- 
nient to  show  to  the  world  what  you  held,  if 
perhaps  by  that  means  you  might  escape  the 
prison,  why  might  not  I,  after  above  eleven 
years'  endurance  there,  give  the  world  a  view 
of  my  faith  and  practice,  if  peradventure 
wrong  thoughts  and  false  judgments  of  me 
might  by  that  means  be  abated  and  removed  ? 

But  you  suggest  I  did  it  because  I  wa-s  so 
willing  to  be  known  in  the  world  by  my  sin- 
gular faith  and  practice. 
•  How  singular  my  faith  and  practice  is  may 
be  better  known  to  you  hereafter;  but  that  I 
did  it  for  a  popular  applause  and  fame,  a.s 
your  words  seem   to  bear,  (for  they  proceed 


DrTFl;:iiKyCES  AliOL'T  liAl'TlSM 


/.I/.    /"    ' 


.SI3 


from  a  taunting  Hpirit,)  that  will  bo  known  to 
you  hfttor  in  tliu  diiy  of  (i«H|,  wln-n  y<»ur  evil 
HuruiiHcii  of  your  brother  aiul   niv 
writing  my  book  will   bo  |iubli>«h<  w 

h<»U.H«'-to[IH. 

Ami  even  now,  boforo  I  go  miy   furtht-r,  I 
will  give  you  u  touch  of  tho  rcniutn  of  mr  \>\v 
liithing  that  part  tiicroof  whith  you  n*)  liotl) 

0|l|MM('. 

Il    WltH     '■ 

that  thf  r.      . 

only    U]>on   lini  c<>:  i    to  n-ml  it,  but 

aUo  u|)on  many  otli  •   u.-*,  if  |HT]|tlvvn- 

turo  thoy  might  break  tut  in  pivco*  and  draw 
(cuui  u»  disi-ipUw  aAcr  thorn. 

AiMiiultM,  I  luty,  u|M»n  thiit  consrcffation  by 

^,  for  no  l(>!M  than  tlf 

- ;  yea,  my*)*!!"  t!i<'\ 
ilr:iv<)Urr«l  to  |. 

with  my  brolli! 

bnvo  uflvn  tampered  if  liaply  their  Ncodii  of 
division  might  tuko.     Neither  did  they  alto- 
gether fail  of  their  pur]MMo;  for  Home  they  did 
'    and  dinmember   from   un,  Im 

of  whom  flow  thfv  b<"/in  to  I 
tiie  J 

thai    \        , 

u|M)n  are  now  a  itaiu  and  rrproach  to  religion. 
V     'her  were  the»o  HpiritM  eont«'nt  with  that 

d  they  did  how  among  un.  but  they  pro- 
Lcciid  to  iciAC  Upon  otlnM.     I 
th<*    wild    and    uti^oiind    p..^ 

t  to  maintain  their  practice  would  Ut  buu 
-_  „    here  to  insert. 

Now,  Hir,  toHottle  tho  brethren  (the  brvthrrn 
of  our  community)  and  t4i  prevent  Bueh  di»or- 
derit  amoni;  uthent  waji  tho  cuuno  of  my  pub- 


tho  I 
Invo, 


aiioihrr. 

^\  Imto  you  ai*  p" 
for  laying  i! 

1  I  lllli  <    to    •' 
Chriiitian*  ' 


with 

iilar 


w. 

11    ol 

•  I>. 

1 

l>  11  \ 

•  \i 

a  I 

'  r    1 

^■iit.  • 

II 

in 

that. 

then 

V 

i   rngo   will   I  ' 

J iient.      My  grt:.     .  ,.        .:. 

about  an   initiating  nnlinance  yoa  mj  ymi 
•hall  take  no  notiro  of.  P.  8. 

Anstrrr.  Altlioiiu'h  vnu  do  not.  I  mtMl.     For 


ia  of  weight  to  be  r 
ofotli       •         ' 

2.  II 


y  and 
M  hold  it 


not, 

p:irt  V 


lUin    I    know, 


to  give  tliein   warning,  tliat  every  man 
U  deliver  hi'*  noul. 

Yuu  prtKoed,  Haying,  "  It  ia  my  liberty,  aa 
well  as  othera  into  whoM*  hand*  it  falU,  to 
weigh  what  you  have  «aid  in  tnith'H  balance; 
and  .  id  too  light  to  reject  it,  whether 

you  i. 

A  itncrr.    i  h  < 
of  nn>,  the  lil>«  ? 

helping  mr,  I  dmire  no  more  to  ahifl  for  mj- 
•elf  among  you. 

Ah  to  your  nayini;  tJiat  I  proudly  and  impe* 


aiiaert  it. 

3.    Iklt   wlui(«-v<r    V"ii 
•gaioat,  it 

t-  '      " 


A\.   wfiiilnr   f.r    or 


•d  (VkI  k 


nil 


•till  of  thai  mind,  and  aball  be  to  loog  ■•  I  ace  1  tramgaat  espreaaioo  of  Toarm. 


844 


BUNYAN'S  COMPLETE   WORKS. 


You  say,  "  It  is  consent  on  all  hands,  and 
nothing  else,  that  makes  them  members  of 
particular  churches;  and  not  faith  and  bap- 
tism." r.  4. 

You  might  have  stopped  at  "and  nothing 
else."  You  need  not,  in  particular,  have  re- 
jected faith ;  your  first  error  was  bad  enough. 
What!  nothing  else  but  consent?  What!  not 
80  much  as  a  respect  to  the  matter  or  end? 
Why,  then,  are  not  all  the  communities  of  all 
the  high  way  men  in  the  land  truly  constituted 
churclK's  of  Christ,  unless  you  can  prove  that 
they  hold  together,  but  not  by  consent? 

What!  consent  and  nothing  else?  But  why 
do  you  throw  out  faith?  Why,  I  throw  out 
baptism;  which,  because  you  cannot  as  to  the 
case  in  hand  fetch  in  again,  therefore  out  must 
faith  go  too.  Your  action  is  much  like  that 
harlot's  that  stood  to  be  judged  by  Solomon, 
who,  because  her  own  child  was  dead,  would 
have  her  neighbour's  killed  also.  Faith,  sir, 
both  in  the  profession  and  confession  of  it,  iS 
of  immediate  and  absolute  concern,  even  in 
the  very  act  of  the  Church's  reception  of  this 
or  another  member.  Throw  out  faith,  and 
tliere  is  no  such  thing  as  a  Christian,  neither 
visible  or  invisible.  You  ought  to  receive  no 
man  but  upon  a  comfortable  satisfaction  to  the 
Church  that  you  are  now  receiving  a  believer. 
Faith,  whether  it  be  savingly  there  or  no,  is 
the  great  argument  with  the  Church  in  receiv- 
ing any ;  we  receive  not  men  as  men,  but  the 
man  immediately  under  that  supposition:  He 
hath  faith,  he  is  a  Christian.  Sir,  consent 
simply,  without  faith,  makes  no  man  a  mem- 
ber of  the  Church  of  God,  because  then  would 
a  Church  not  cease  to  be  a  Church,  whoever 
they  received  among  them ;  yea,  by  this  asser- 
tion you  have  justified  the  Church  of  Rome 
itself  to  be  to  this  day  both  good  and  godly, 
unless  you  can  prove  that  they  did  at  first  and 
do  now  receive  their  unbelieving  members 
without  their  own  consent. 

The  Church  hath  no  such  liberty  to  receive 
men  without  respect  to  foith ;  yea,  faith  and 
holiness  mui^t  be  tlie  essentials  or  basis  upon 
and  for  the  sake  of  which  you  receive  them — 
holiness,  I  say,  yet  not  such  as  is  circumstan- 
tial, but  that  which  is  such  in  the  very  heart 
of  it.  Pray  you,  in  your  next,  therefore,  word 
it  better,  lest  while  you  slight  and  trample 
upon  me,  you  stand  before  all  blameworthy 
yourself. 

The  Scriptures  you  speak  of  I  did  not  in  my 
first  (p.  G8)  produce  to  show  that  persons  un- 
baptized    might   hold    communion  with  the 


Church,  (though  I  am  fully  convinced  they 
may,)  but  to  show  that  knowledge  of  those 
persons,  of  their  faith  and  holiness  in  general, 
ought  first  to  be  showed  to  the  Church,  before 
she  can  lawfully  receive  them.  Acts  ix.  26, 
26,  27 ;  1  Cor.  xvi.  10 ;  2  Cor.  viii.  23. 

As  to  my  answer  to  a  question  (p.  70)  which 
you  have  at  p.  5  of  yours  corrupted,  and  then 
abused,  I  tell  you,  again,  that  a  discovery  of 
the  faith  and  holiness,  and  a  declaration  of  the 
willingness  of  a  person  to  subject  himself  td 
the  laws  and  government  of  Christ  in  his 
Church,  is  a  ground  sufficient  to  receive  such 
a  member. 

But  you  descant,  "Is  baptism  none  of  the 
laws  of  Christ?" 

Answer.  It  is  none  of  those  laws,  neither  any 
part  of  them,  that  the  Church,  a*  a  Church, 
should  show  her  obedience  by.  For  albeit 
that  baptism  be  given  by  Christ  our  Lord  to 
the  Church,  yet  not  for  them  to  worship  him 
by  as  a  Church.  Show  me  what  church  ordi- 
nance it  is,  and  when  or  where  the  Church  as 
a  Church  is  to  practice  it  as  one  of  those  laws 
and  appointments  that  be  hath  commanded 
•his  Church  to  show  to  him  her  obedience 
by? 

Again,  that  submitting  to  water  baptism  is  a 
sign  or  note  that  was  ever  required  by  any  of 
the  primitive  churches  of  him  that  Avould  hold 
fellowship  with  them,  or  that  it  infuseth  such 
grace  and  holiness  into  those  that  submit  there- 
to as  to  capacitate  them  for  such  a  privilege,  or 
that  they  did  acknowledge  it  a  sign  thereof,  I 
find  not  in  all  the  Bible. 

I  find  not,  as  I  told  you  in  my  first,  that 
baptism  is  a  sign  to  any  but  the  person  that  is 
baptized.  The  Church  hath  her  satisfactions 
of  the  person  from  better  proof.  Col.  ii.  12 ; 
Eom.  vi.  1,  2,  3,  4;  1  Cor.  xv.  29;  Acts  ii.  38; 
xxii.  16 ;  1  Pet.  iii.  21. 

I  told  you  also  that  baptism  makes  thee  no 
member  of  the  Church,  neither  doth  it  iiake 
thee  a  visible  saint ;  it  giveth  thee,  therefore, 
neither  right  to  nor  being  of  membership  at 
all.  Why,  sir,  did  you  not  answer  these  things, 
but  slip  them  with  others,  as  if  you  were  un- 
concerned, troubling  your  reader  with  such 
kind  of  insinuations  as  must  needs  be  unsa- 
voury to  godly  ears  ? 

You  make  the  moral  law  none  of  Christ's 
but  Moses's ;  not  the  Son's,  but  the  servant's ; 
and  tell  me,  because  I  plead  for  faith  and  holi- 
ness, according  to  moral  duties  gospelized, 
(they  are  my  w^ords,  p.  79,)  whereby  we  ought 
to  judge  of  the  fitness  of  members,  that  there- 


DIFFERESCES  ABOUT  B  APT  IS 

fore  Moses  is  more  beholden  to  ine  tlian  r'hri^t. 
P.  6. 

Sir,  know  you  not  yet  that  a  ililktiii. .  i^  i.j 
be  put  betwixt  thoj*e  rules  that  discover  the 
Ciidentiuls  of  holiness  and  those  that  in  tlu'ui- 
selves  are  not  such,  and  that  that  of  faith  an«l 
the  moral  law  is  the  one,  and  buptirini,  Stc,  tho 
other? 

Is  not  love  to  Ooil,  abhorrence  of  idoU,  to 
forbear  blaspheming,  to  honour  our  parents,  to 
do  no  munler,  to  forbear  tlieft,  not  to  bear  fiiNo 
witnt-Hs,  nor  covet,  &e. — are  not,  I  say,  these 
tiie  precept**  of  tho  Lonl  Jesus,  because  de- 
livered by  Moses?  Or  are  the><e  such  as  may 
bett«'r  be  broken  than,  for  want  of  lij;ht,  to 
forbear  baptism  with  water?  Or  doth  a  num, 
while  he  Itveth  in  the  neglect  of  theM',  and  in 
tlie  mean  tinio  bustles  about  those  you  call 
Gospel  commands,  most  honour  Christ  or  best 
lit    liiniself   for   fellowship   with    the   siiints? 

I  tell  you  that  the  faith  of  Ciirist,  with 

II  commandments,  are  as  much  now  Gos- 
pel commands  as  baptism,  and  ought  to  be  in 
fu  much  and  far  more  resj)ect  with  the  holy 
jues  than  that  or  other  the  like? 

Yea,  shall  I  t»ll  you  that  baptism  will  neither 
idmit  !i  m;.M  into  f.-IIow-hip  nor  keep  liivi  tb«^re 
if  he  bo  a  ■  irofamondp'  1 

;hat  a  UKiii  .cth  in  Jesasan  :  i 

iic  moral  law  doth  more  glorify  (rod  and  hon- 
)ur  religion  in  the  world  than  he  that  keeprth, 
f  there  were  so  many,  ten  thousand  figtirativc 
aws  ? 

.Vs  to  those  commands  that  respect  God'a  in- 
ititute«l  w«ir-hij>  in  a  Church  as  a  Church,  I 
lave  tolil  you  tli:'.t  li.U'ti'*m  is  none  of  them, 
ind  you  have  Iwen  driven  to  confeiw  it;  the 
i;hurch,  then,  mast  first  hjok  to  faith,  then  to 
;ood  living  according  to  the  ten  conimami- 
- ;  after  that  she  must  p 
.iont4  of  our  I. on!  .I»-«n>' 
mtuard  order 
ralks  as  beemn. 
«ther.  ninring  if  she  ovcrvalueth  cither. 

Rul  why  did  you  not  answer  tho«o  text«  I 
)roduce<l  for  the  strengthening  of  my  nrgu- 
-viz.,  Horn.  xi«r.  IH;  Dent,  xxiii.  47; 
ii.  S-12;  1  Cor.  ix.  21 ;  v.  9,  10.  II ;  Oal. 
ri.  io,  16;  Philem.3;  1  Tim.  i.  9,  lo,  11  ;  Art* 
ex.  28,  32;  Uom.  xiii.  11:  J.iiii.  •«  iv.  11;  I 
yyr.  V.  12? 

DohI  fairly;  answer  th-i^.  l.  iL/-,  with  tho 
argument  made  U|)on  them ;  and  when  yoa 
lave,  after  a    -    '"  :ier,  done  thai,  yoti 

uay  the  ujMre  :  .'mn. 

You  tell  me  liiat  in  p.  93  of  mine  I  mjt, 


V 

.»/  so  bat:   rrr^^ 


j^.iT^f 


"None  evv;   ; .  ,  -,t.— -«.*^« 

therein." 

What  if  I  did,  an  I  did  not  ?  but 
it.     Ami  now  I  will  ank  vmi — niul 


ighl 


V  without  .  II T     And 

»"  ,   ;«m  i*  Hon.    .'-Tthipthut 

Christ  iiwtitutctl  in  hi*  Church  for  them  to 

pnietice  ax  a  Church,  niujit  he  Ix*  L         '     ' 

about  all  otlier  thingn  cinit-rning  tl, 

of  lio«I  in  hilt  Church  until  he  recvivu  Ughl 

therein? 

You   have   ai  .    (p.  7)   "that 

they  ought  to   I.  [  i„  ^'pent  of 

that  abomination,  (their  •prinkling.)  befur« 
they  come  to  have  a  sight  ■  •'  •  ••  n  of 
tho   house  of   Cio<l,   tho  the 

comings  out  thereof."  E/.ck.  x\v,\.  l<,',  11, 

lUit,  sir,  whereof  do  you   fivd   ''tnr  wnnt  n{ 
light  in  water  baptism,  or 
been  sprinkled,  that  he  i'*  ■  ,  _     a 

all  other  temple  institutions  till  he  lie  anhamcd 
and  repent  of  that?     Tmy  prinlucc  the  text*, 
for   Kzekiel  hel|t«   you    nothing.     He   upraka 
only  of  the  pattern  of  the  h..i; 
out  and  comings  in  thereof.    .\« 
in,  you  have  already  confi-j^tetl  •  •»  i« 

not  the  entering  ordinance.     .\  .  :  the 

worship   that  Christ   hnth    instituted    in   hi* 
Church  VA  a  Church,  I  say,  and  you    '      '    -. .' 
said  it,  (p.  40,)  baptism  is  none  of 
thereof,   none  of  the 
baptitm  is,  as  to  the  j 

is  without  the  Church,  withmii  the  hi.ii«o  t»f 
(•■hI,  Then,  by  your  own  !•  vt  if  ;i  i:  m  do 
re{>ent  him  of  hiAchrinleni  kxI, 

he  may  be  received  into  i.  w.«-ii.].  ^tiiiiout 
submitting  to  baptism.     Hut  I  will  not  itrmin 
.  far. 
idd,  "  !■•  it  n  pemon'a  light  that  girrtb 

>t?  Yet  it  ia  hi«  lijrht 
and  faith  about  it  that  can  make  bim  do  il 
acc«rptably. 

You  aak  airaio.  "  Suppose  men  plead  want 
of  light  in     '  %?" 

j^nttw.   I  loh  iho  r<r>rbpanuioe 

f'  ..bemhip, 

»'•         .    . 

"  But  what  if  a  man  want  light  in  the  rap* 
per?"  P.  7. 

Ammrr.  There  k  more  to  be  aaid  in  tbal 
'         •  .        •'.  of 

I  for 
hu  Churtli  U*  b«  cvuwrMutl  tn  m  a  Church, 


846 


BUNYAN'S  COMPLETE   WORKS. 


presenting  them  as  such,  with  their  commu- 
nion with  their  Head  and  with  one  another  as 
members  of  him.  "  The  cup  of  blessing  which 
we  bless,  is  it  not  the  communion  of  the  blood 
of  Christ?  Tlie  bread  which  we  break,  is  it 
not  the  communion  of  the  body  of  Christ? 
For  we  being  many,  are  one  bread  and  one 
body,  for  we  are  all  partakers  of  that  one 
bread."  1  Cor.  x.  16,  17.  AVherefore  this  being 
a  duty  incumbent  on  the  Church  as  a  Church, 
and  on  every  member  of  that  body  aa  such, 
they  are  obliged  in  that  case  more  closely  to 
deal  with  the  members  than  in  that  wherein 
they  are  not  so  concerned,  and  with  which 
as  such  they  have  nothing  to  do.  No  man 
baptizeth  by  virtue  of  his  office  in  the  Church  ; 
no  man  is  baptized  by  virtue  of  his  member- 
ship there. 

"  Hut  what  if  a  man  want  light  in  his  duty 
to  the  poor?"  P.  8. 

Amwer.  If  he  doth,  God  must  give  it  him— 
I  mean,  to  know  his  duty  as  a  church  mem- 
ber. Now  I  will  add,  But  what  if  he  that  can 
give  a  shilling  giveth  nothing?  I  suppose 
all  that  the  Clmrch  can  do  in  that  case  is  but 
to  warn,  to  exhort,  and  charge,  and  to  show 
him  his  duty;  and  if  he  neglect,  to  show  him 
"  that  he  that  soweth  sparingly  shall  not  reap 
plentifully."  But  to  cut  a  man  off  for  this, 
as  you  frowardly  urge,  (page  8,)  would  argue 
that  Church  (at  least  I  think  so)  a  little  too 
bold  with  so  high  and  weighty  a  censure.  I 
plead  not  here  for  the  churl,  but  seek  to  allay 
your  heat ;  and  should  it  be  granted  that  such 
deserve  as  you  would  have  it,  this  makes  no 
matter  to  the  case  in  hand. 

Now,  whereas  you  suggest  that  "moral  evils 
are  but  sins  against  men,"  (p.  8,)  you  are  too 
much  unadvised.  The  moral  evil,  as  you  call 
it,  whether  you  respect  the  breach  of  the  first 
or  second  table,  is  first  and  immediately  a 
sin  against  God;  and  more  insufferable,  yea 
and  damnable,  than  for  a  man  for  want  of  light 
to  forbear  either  baptism  or  the  Lord's  Supper, 

But  you  say,  "  We  have  now  found  an  ad- 
vocate for  sin  against  God  in  the  breach  of  one 
of  his  holy  commands." 

Aimcer.  As  if  none  of  the  moral  precepts 
were  his  1  But,  sir,  who  have  I  pleaded  for  in 
the  denial  of  any  one  ordinance  of  God,  yea 
or  for  their  neglect  of  it  either?  "What  I  say 
is  but  that  men  must  have  light,  that  they 
may  not  do  in  darkness,  or  papist-like  live  by 
an  implicit  faith. 

But  I  see  you  put  no  difference  between  an 
open  breach  of  the  law  and  a  forbearing  that 


which  to  him  is  doubtful.  But  I  will  suppose 
a  case :  There  is  a  man  wants  light  in  bap- 
tism, yet  by  his  neighbour  is  pressed  to  it;  he 
saith  he  seeth  it  not  to  be  his  duty ;  the  other 
saith  he  sins  if  he  doth  it  not.  Now,  seeing 
whatsoever  is  not  of  faith  is  sin,  what  should 
this  man  do?  If  ycu  say,  "Let  him  use  the 
means,"  I  say  so  too.  But  what  if,  when  he 
hath  used,  he  still  contiuueth  dark  about  it, 
what  will  you  advise  him  now  ?  If  you  bid 
him  wait,  do  you  not  encourage  him  to  live  in 
sin  as  much  as  I  do?  Nay,  and  seeing  you 
will  not  let  him,  for  want  of  light  in  that, 
obey  God  in  other  his  institutions,  what  is  it 
but  to  say,  "  Seeing  you  live  for  want  of  light 
in  the  neglect  of  baptism,  we  will  make  you, 
while  you  continue  so,  live,  though  quite 
against  your  light,  in  the  breach  of  all  the 
rest?"  And  where  you  are  commanded  thus, 
you  may  show  the  place  when  you  find  it. 

Now,  where  you  urge  that  you  are  one  of 
them  that  say,  "The  epistles  were  writ  to 
particular  churches,  and  so  serve  nothing  at 
all  for  our  kind  of  communion,"  urging  fur- 
ther, "  That  it  will  be  difficult  for  me  to  j^rove 
that  they  were  also  directed  to  particular 
saints." 

Ansxuer.  I  wish  there  were  nothing  harder 
that  were  good  for  me  to  do. 

But  what  should  be  the  reason  that  our 
author,  with  others  of  his  opinion,  should 
stickle  so  hard  to  prove  all  the  epistles  were 
wrote  to  particular  churches  ?  Why,  because 
those  members  were,  as  they  think,  every  one 
baptized ;  and  so  the  epistles  from  which  we 
fetch  our  ai'guments  for  the  love  and  concord 
of  saints  to  be  only  proper  to  themselves.  But 
if  this  be  true,  there  is  virtue  indeed,  and 
more  than  ever  I  dreamed  of,  in  partaking  of 
water  baptism  ;  for  if  that  shall  take  away  the 
epistles,  and  consequently  the  whole  Bible, 
from  all  that  are  not  baptized,  then  are  the 
other  churches,  and  also  particular  saints,  in  a 
very  deplorable  condition.  For  he  asketh  me 
very  devoutly,  "  Whether  any  unbaptized  per- 
sons were  concerned  in  these  epistles?"  P.  9. 
But  why  would  they  take  from  us  the  Holy 
Scriptures?  Verily,  that  we  might  have 
naught  to  justify  our  practice  withal;  for 
if  the  Scriptures  belong  only  to  baptized 
believers,  they  then  belong  not  to  the  rest; 
and  in  truth  if  they  could  persuade  us  to 
yield  them  this  grant,  we  should  but  sorrily 
justify  our  practice.  But  I  would  ask  these 
men  if  the  word  of  God  came  out  from  them  ? 
or    if   it    came  to    them  only?    or  whether 


DIFFERESCES  ABOUT  BAPTISM  SO  BAR   To   COMMUNION. 


847 


Christ  hath  not  given  his  whole  word  to 
every  one  that  believcth,  whether  they  be 
baptized  or  in  or  out  of  chureh  rellowtthip? 
(John  xviii.,)  or  whether  every  saint,  in  some 
sort,  hath  not  the  keys  of  the  kini;i|i>ni  of 
heaven,  which  are  the  Scriptures  and  thi-ir 
power  ? 

NS'ould  to  (tod  tliey  had  U-arned  more  nvA- 
et«ty  tlian  thus  tu  take  from  all  otherv  and 
appropriate  to  themselves,  and  tlint  for  the 
wike  of  their  ol)servinp  a  cireumslance  in  re- 
ligion, so  lii}»h  and  glorious  a  privilege  I 

Hut  we  will  come  a  little  to  proof.  What 
Church  will  this  author  find  in  Koine,  that 
time  the  epi?itle  w;us  sent  to  the  brethren  there, 
besides  that  Church  that  was  in  Aipiila's  house, 
although  numy  more  saints  were  then  in  the 
city?  Yea,  the  a|>ostle,  in  his  salutation  at 
the  beginning,  embraceth  them  only  as  breth- 
ren, without  tlie  |eju<*t  intimation  of  their  being 
gathered  into  tellowship.  "To  all  that  beat 
lv4)me,  behived  of  (lod,  called  to  be  saints, 
grace  to  you,"  fee  To  all  there,  to  all  in  that 
city,  bolove<l  of  (iod  and  that  are  converted  to 
the  Lord  Jesus  Christ.  A  Church  there  was 
iu  Aquiia's  house,  and  that  there  were  many 
more  saints  U-sidi-s  is,  and  that  by  the  text, 
manifest.  lU'sides.  considiring  the  rules  that 
are  given  them  in  the  I4th  ami  l.^th  chapters 
about  their  receiving  one  another,  doth  yet 
Btrongly  suggest  to  me  that  they  were  not  yet 
in  fellowship,  but  ait  it  were  now  about  it, 
when  I*aul  wrote  his  epistle  to  them. 

The  tirst  epistle  written  to  CV)rin»h  vtn*  tsXno 
wrote  to  "all  them  that  in  every  d 

tipon  the  nanjc  of  the  I/ord  Jcsu-   '  1 

Cor.  i.  2.  But  it  will  be  hard  work  for  our 
author  to  make  it  manifi'st  that  none  in  thoMc 
days  did  call  on  the  name  of  our  Lord  but 
thotte  that  were  firxt  baptizi-d. 

The  second  epistle,  also,  was  not  only  writ- 
ten to  the  Church  at  Corinth,  but  also  "to  all 
the  saints  which  were  in  all  Achaia."     To  the 
Galatians  and  Thctfitalonians,  indec«l,  his  salu- 
tation was  only  to  the  churches  there,  but  I  ho 
three  epistles  before  were  vm  well  to  all  other, 
an  also  that  to  thn  Kph<rsians,  riii' 
Colo^sians,  in  which  the  faithful 
Christ    Je5»us    were   al"*o    ever>'   <»ik' 
bended,     lleside:*,  to  what  particular  • 
wax  the  epistle  to  the  Hebrews  wntte?  or  iho 
epistle  of  Jamca?  both  ihono  of  IVtrr  and  the 
first  of  John?     Nay,  that  of  John  wa*  wr<>ti; 
to  .some  at  that  lime  out  of  fellowship,  "0    " 
they  might  have  fellowship  with  the  ('Iiiir< 
Chap.   i.   1.   1,  3,  4.     So   that   thow  bretlu 


muiit  not  have  all  the  8eriptun-«.  Wv  havc| 
then,  a  like  privilege  with  all  the  aaioIm 
to  u««  the  8cripture»>  for  our  g<Mlly  edi- 
fying, and  to  defend  ourM'lvtii  ihenliv  fmrn 
the  11 
us.      I 

You  i>bject  tor  that  i  naid,  "  It  wnler  ba|>> 
tism  (us  the  circumstani.  ^  uiiK  mhieh  the 
Church  waa  iMittered  of  •  the  peace 

and  Wound  the  c«>ii   ■  "       !  ,. 

member  and  break 

though  an  ordinance,  fur  tin-  jms*ul  piuUcw'.lj 
to  bo  shunned."   1*.  8<). 

At^his,  as  I  saiil,  you  1     '. 

I  ever  find  baptism  a  pr  ,      _        '      '.  ■: 

churches?  antl  did  ever  (mhJ  M-nd  nn  ordinance 
to  bo  a  pest  ami  a  plague  to  Ir-  • 

I  answer,  I  said  not  that  (r  it  f<>r 

any  «uch   end   at  all  :    *  "■ 
none  of  this  in  themseh  ! 

for  the  end  for  which  (i< 
both  baptism  and  the  sU{; 
(by  being  wrested  out  of  their  place)  been  a 
great  allliction  to  the  go<lly  both  in  thin  and 
other  agt»s.     What   aay   you   to   breaking   of 
bread,  which  the  devil,  1 
engine  in  the  hands  of  |> 
hang,  and  draw  thousjiiiiU  .'      \ 
John  of  Leyden?     What  wm 
by  the  abuse  of  the  ortlinanee  of  water  bap* 
tism !     And   I  wish   thin  age   had  not  given 
cause,  through  the  chun'h>rending  npiril  thai 
some  are  |MWMt  -      •        •     ,  f 

this  matter,  w!. 

the  baptitm  w:'  » 

far  as   1  can  \'- 

op|>ortunity — your^ioli,   i  say,  under  p: 
of  this  innocent  ordinance,  as  yuu   ten 
would  not  slick  to  make  inroad*,  and  c>t. 
too,  in  all  the  chun  '        '    " 
in  the  land.     For  y 
to   allirm,    "  That    all    : 
baptizetl  infants  ought  t 
pent  before  they  bo  »howe<l  ti 
house."     And  what  is  lb<->  ^ '^ 
could  you  have  your  wi 
'  '     'lie  from  f' 
and  lot 


of  ihem  ? 

As  to  the  pemons  you  "iNTik  of,  "  who  lii«<- 
rent  churches  in  piecr*  by  malinf  prr 
'  '*    d,  doctrin-     '  '  "■  t«»  l^    ^i- 

I,"  or  b«<  i    not  ha«<- 

r  ministrations  p<;rfMrniid  .tiler  ibaif  flui 


848 


BUNYAN'S  COMPLETE   WORKS. 


cies,  fpp.  11, 12,)  the  imprudence  of  sucli  with 
yourselves  hath  been  heartbreaking  to  many 
a  gracious  soul,  an  high  occasion  of  stumbling 
to^the  weak,  and  a  reproach  to  the  ways  of 
the  ly^rd.  That  it  may  be  prudently  shunned, 
I  referred  you  then  for  proof  to  what  should 
be  offered  after;  but  to  this  you  cry  out,  and 
.so  pass  it. 

And  now,  reader,  although  this  author  hath 
thus  objected  against  some  passages  in  this  my 
first  argument  for  communion  with  persons  un- 
baptized,  yet  the  body  of  my  argument  he 
niisseth  and  passeth  over,  as  a  thing  not  worth 
tlic  answering ;  whether  because  he  forgot,  or 
because  he  was  conscious  to  himself  that  he 
knew  not  what  to  do  therewith,  I  will  not  now 
determine. 

1.  I  effectually  prove,  "That  baptism  is  not 
the  initiating  ordinance."  Pp.  71,  75. 

2.  I  prove,  "That  though  it  was,  yet  the 
CAse  may  so  fall  out  that  members  might  be  re- 
ceived without  it."  Pp.  82,  83. 

3.  I  prove,  "  That  baptism  makes  no  man  a 
visible  saint,  nor  giveth  any  right  to  church 
fellowship."  P.  76. 

4.  I  prove,  "That  faith,  and  a  life  becoming 
the  law  of  the  ten  commandments,  should  be 
the  chief  and  most  solid  argument  with  the 
true  churches  to  receive  saints  to  fellowship." 

5.  I  prove,  "Tliat  circumcision  in  the  flesh, 
which  wa-s  the  entering  ordinance  of  old,  was 
a  type  of  circumcision  in  the  heart."  Pp.  79,  80. 

These  things,  with  others,  our  author  letteth 
pass,  although  in  the  proof  of  them  abideth 
the  strength  of  this  first  argument,  to  which  I 
must  entreat  him  in  his  next  to  cast  his  eye 
and  give  a  fiiir  answer,  as  also  to  the  Scriptures 
on  which  each  are  built,  or  he  must  suffer  me 
to  say  I  am  abused.  Further,  I  make  a  ques- 
tion upon  three  Scriptures:  Whether  all  the 
f*aint.s,  even  in  the  primitive  times,  were  bap- 
tized with  water  ?  Tg  which  also  he  answereth 
nothing;  whereas  he  ought  to  have  done  it  if 
he  will  take  in  hand  to  confute.  The  Scrip- 
'furos  are— 1  Cor.  i.  14,  15,  16;  Eom.  vi.  2; 
Ttal.  iii.  27.  Yet  were  they  effectually  an- 
swered my  argument  is  nothing  weakened. 

You  come  to  my  second  argument,  drawn 
from  Eph.  iv.  4,  5,  6,  upon  which  a  little  more 
now  to  enlarge,  ^and  then  to  take  notice  of 
your  objection. 

The  apostle,  then,  in  tliat  4th  of  the  Ephe- 
sians,  exhorteth  tlie  Church  there,  "  with  all 
lowliness,  and  meekness,  with  long-suffering 
and  forbearing  one  another,  to  endeavour  to 
keep  the  unity  of  the  Spirit  in  the  bond  of 


peace."  This  done,  he  presents  them  with 
such  arguments  as  might  fasten  his  exhorta- 
tion to  purpose  upon  them. 

1.  The  first  is,  because  the  body  is  one; 
"There  is  one  body;"  therefore  they  should 
not  divide ;  for  if  the  Church  of  Christ  be  a 
body,  there  ought  not  to  be  a  rent  or  schism 
among  them. 

2.  His  second  argument  is,  "There  is  one 
Spirit,"  or  one  quickening  principle,  by  which 
the  body  is  made  to  live.  For  having  asserted 
before  that  Christ  hath  indeed  a  body,  it  was 
meet  that  he  showed  also  that  this  body  hath 
life  and  motion.  Now  that  life,  being  none 
other  than  that  nourishment  or  spirit  of  life 
from  which  the  "  whole  body,  fitly  joined  to- 
gether, and  compact  by  that  which  every  joint 
supplieth,  according  to  the  effectual  working 
of  the  measure  in  every  part,  maketh  increase 
of  the  body,  to  the  edifying  ef  itself  in  love" 
— now  this  spirit,  being  first  and  chiefly  in  the 
head,  therefore  none  other  but  those  that  hold 
the  head  can  have  this  nourishment  ministered 
to  them.  Besides,  this  is  the  spirit  that  knits 
the  body  together,  and  makes  it  increase  with 
the  increase  of  God.  Col.  ii.  16.  This  is  the 
unity  of  the  Si>irit  which  he  before  exhorts 
them  to  keep. 

3.  The  thii'd  argument  is,  because  their  hoiae 
is  also  but  one :  "  Even  as  you  are  called  (saith 
he)  in  one  hope  of  your  calling."  As  who 
should  say,  My  brethren,  if  you  are  called 
with  one  calling — if  your  hope,  both  as  to  the 
grace  of  hope  and  also  the  object,  be  but  one — 
if  you  hope  for  one  heaven  and  for  one  eternal 
life,  then  maintain  that  unit}'  of  the  Spirit  and 
hope,  while  here,  in  love  and  the  bond  of 
peace. 

4.  The  fourth  argument  is,  "  There  is  one 
Lord,"  or  Husband,  or  Prince,  to  whom  this 
Church  belongs;  therefore  if  we  have  hus- 
band but  one,  lord  and  prince  but  one,  let 
us  not  rend  into  many  parties,  as  if  we  had 
many  husbands,  lords,  and  princes  to  govern 
us  as  his  wife,  his  house,  and  kingdom.  Is 
Christ  divided  ? 

5.  The  fifth  argument  is,  "There  is  ane 
faith,"  by  which  we  all  stand  justified  by  one 
Lord  Jesus  Christ ;  one  faith  by  which  we  es- 
cape the  wrath  of  God;  one  faith  by  which 
only  they  that  have  it  are  blessed.  Yea,  seeing 
there  is  but  one  faith,  by  which  we  are  all  put 
into  one  way  of  salvation,  let  us  hold  together 
as  such. 

6.  The  sixth  argument,  "There  is  one  bap- 
tism."   Now  we  are  come  to  the  pinch — viz., 


DIFFEKKyCKS  AJiOUT  BAPTISM  SO   BAR   TO  COM. Ml 

I.;  .1.   I 


5I« 


Vliethcr  it  be  that  of  wutor  or  m>'  •• ' 
iii.tt  iMwitively  deny  — 

1.  HecaiLse  wuti-r  Utptisin  hath  iK.tiun^ 
a  a  Cliurcli  as  a  Church  ;  it  midur  l>ii. 
a  into  the  (Jliurch,  nor  in  any  part  oi'uur  Mur- 
hip  when  we  conje  there:  how,  tlien,  nui  the 
>eace  and  unity  of  tlic  L'hureh  de{K*nil  U|Min 
p'ater  baj»li-<n»?  Ileside-*,  he  Kuith  expreswly  it 
t  the  unity  of  the  ^>i>irit,  not  water,  that  i-« 
lere  intended  ;  and  the  arj^unientn  hrou^dit  to 
nforce  it  are  t<uch  un  wholly  and  inunediale- 
y  relate  to  the  duly  of  the  Cliurch  at*  u 
'hureli. 

'2.  Further,  that  other  text  llmt  treateth  of 
ur  being  baptized  into  a  btnly  »aith  expreiutly 
I  ii  done  by  the  Spirit:  "For  by  one  Spirit 
fc  are  all  baptize«I  into  one  b<Kly."  1  Cur.  xii. 
3.  Here  is  the  Chunl*  preHont***!  iw  umU-r 
he  notion  of  a  bmiy  ;  iiere  is  a  baptism  men- 
ioned  by  which  they  are  brought  or  initiatid 
rito  this  binly;  now  that  thitt  is  the  bapti!«ni 
f  water  in  utterly  apiinst  tlic  words  of  the 
BXt :  "For  by  one  Spirit  are  we  all  baptized 
nto  one  Ix^ly."  Hesides,  if  the  baptism  here 
te  of  water,  then  is  it  the  initiating  onli- 
lanee  ;  but  the  contrary  I  have  provnl,  and  this 
uthor  tttand^  by  my  doctrine.     So,  then,  the 


amtwer  th<w«<«  exp'     •         '    -     >  -.jin 

Scriptures  for  ini^  .m 

md   u»  for   Ai  .Mu-.!   u,;-.  drive 

i»  front   VMtir  !  .•  tnitli?     r.s|M»{. 

lor»  I  ;  live  by  mim-  own 

faith.     <  bound  bini»elf  to 

them  moro  than  to  other*  with  rmpect  to  the 
revelation  of  hi*  mind  in  hi*  wonl. 

Hut  it  Itocome*  not  you  to  rtin  thuii  to  es< 
positiin*.  who  are,  a^  in  your  notion*  in  many 
lliinijy,  but  of  y«-«««T»lnv  "To  the  law  and  to 
the  t<-?ttimony,"  i  >ulh  of  babfli 

the  I/ir«l  hath  or: 

Ihit  you  bill  mc  toll  yott  "what  I  mean  by 
Spirit  baptism." 

AMttrr.  Sir,  you  mi»takp  mr:  I  Irmt  not 
here  of  our  Ikmi;      '  d   with   the  Spirit, 

with  roitiKH-t  to  !•  fnim   heaven  into 

U!*,  but  of  tinkt  act  of  ih«-  Spirit,  whi-n  come, 
wliich  baptizetii  ns  into  a  ImmIv  or  Church.  It 
in  one  thinR  to  l»o  Imptized  m'/A  the  Spirit  in 
the  flrMt  .Henne,  and  another  to  \te  Imptizetl  Ay 
it  in  the  seiuc  I  treat  of:  for  the  Spirit  to  come 
U|Hin  me  \»  one  thin^r,  and  for  that,  when  c<imr, 
to  implant,  endxHly,  or  hnpti»r  me  into  the 
bo<ly  of  Christ  is  ano*' 

Your  ipu"!»tion  tin  r^  .Tnundcd  on  a 

mistake  Ixith  of  my  ju>t);mcnt  and  the  word* 


laptism  here  rej«pecting  the  Cliurch  jls  a  Unly, 

nd  water  having  nothing  to  do  t«)  enter  men  j  of  the  a|>oHtle.     Wherefore  thu*  I  »oi»n  put  an 

iito  the  Churdi  n<»r  tocomman«l  theuj  toprac-  i  end  to  your  obji-ctiona.    P.M.     For  the  Spirit 


to  nunc  down  U|Min  me  U 
ih<»  Spirit   t'»  biipcir*'  or  ii 


ut 

ice  it  iLs  a  Church  in  order  to  their  jK'ac«'  or 
ommunion,  or  respecting  the  worrthip  of  (omI 
^  such — and  I  .s;iy  again  the  baptism  in  tb' 
ixth  argununt  In'ing  urge<l  precisely  for  ii- 
ther  purpose  but  with  n^fKH-t  to  the  Church's 
leace  as  a  lMJ«ly — it  must  nee«l.<»  he  timt  bajH 
ism  by  virtue  of  which  they  were  initiatcil, 
,ud  joined  together  in  one;  ami  tb 
teing  only  that  which  the  ."Spirit 
his  therefore  is  that  one  baptism. 

7.  The  other  argunu-nt  is  aluo  etTectual: 
'There  is  one  God  and  Father  of  all,  who  is 
,bovc  all,  and  thnmgh  all,  and  in  you  ftll." 

f  we  are  one  hotly,  if  to  it  there  Ik-  but  one  |  miml  l»e  water  bapti«ni,  a*  well 
Spirit,  if  we  have  but  one  ho|>e,  one  faith,  antl  j   I 
K'  all   baptiz^l    by   one  Spirit  ir»to  tbnt   "U-  i 
Kxiy,  and  if  wo  have  but  one  Lor'! 
ind  he  in  cverj*  one  of  us,  let  us  l>. 
Lnd  let  them  that  arc  thus  qualitleil  both  join 
ngether  and  hold  in  one. 

But  our  author  against  thia  objecteth,  "That 
WW  I  emjiloy  my  \n-ii  against  ■ 
pve  the  lie  to  all  ex|M*itors;  t'.. 
>ne  baptism  to  be  none  other  than  tiiat  ul 
rater."  V.  13. 

Anmrr.  What  if  I  should  aUo  acnd  you  to 
M 


I  for 
thfl 


Spirit  is  another.  1  c«mclude,  then,  Mving 
the  argument  taken  from  that  one  bapttam 
respecloth  church  fellownhip  properly,  and 
water  Imptism  meddhth  not  with  it  m 
•-  is  the  other,  ovrn  ihnt  in  1  Cor.  xii. 
Ill,  tliat  is  h«'re  intrn-i  r. 

itut  you  aihl,  "If  II  lonlinary 

gifts  arc  calletl  the  baptism  ol  the  .•»pirit  in  a 
strict  s*«nse,  then  that  baptism  (1  Cor.  xii.) 

that  in 

make  your  ronrlusions  before  too 
Fir^t  I  ' 
meant  of    • 
the  baptism  in  1  Cor.  xii.   I«j 
you  would  hare  •• 
Kumrnt  void. 


:.,..l     lK.f> 


for 


Holy  Uhoet  baptiung  the  minta  into  a  bmlf 


850 


BUN  VAN'S  COMPLETE    WOBKS. 


or  Cluirch,  you  will  hfirdly  be  able  to  make 
the  contrurv  apjtear  to  be  truth. 

But  belioKi,  while  here  you  would  have  this 
to  be  baptism  with  water,  how  you  contradict 
and  condemn  your  own  notion!  You  say 
water  bai)tism  is  not  the  enferi7ig  ordinance, 
yet  the  baptism  here  is  such  as  baptizeth  us 
into  a  bodv;  wherefore,  before  you  say  next 
lime  that  "this  in  1  Cor.  xii.  13  is  meant  of 
water  baptism,  affirm  that  water  baptism  is 
the  ini/i'itiiifj  or  entering  ordinance,  that  your 
opinion  and  doctrine  may  hang  better  to- 
frether. 

We  come  to  my  third  argument,  which  is, 
"  To  prt've  it  is  lawful  to  hold  church  commu- 
nion with  the  godly,  sincere  believer,  though 
he  liath  not  been  baptized  with  water,  because 
he  hath  the  doctrine  of  baptism.  Heb.  vi." 
Which  doctrine  I  distinguish  from  the  jjractice 
of  it;  the  doctrine  being  that  which  by  the 
outward  sign  is  presented  to  us,  or  which 
by  the  outward  circumstance  of  the  act  is 
preached  to  the  believer— viz.,  the  death  of 
Christ,  my  death  with  Christ;  also  his  resur- 
rection from  the  dead,  and  mine  with  him  to 
newness  of  life.  This  our  author  calleth  "one 
of  the  strangest  paradoxes  that  he  hath  lightly 
observed." 

An.<twer.  How  light  he  is  in  his  observation 
of  things  I  know  not;  this  I  am  sure,  the 
apostle  makes  mention  of  the  doctrine  of  bap- 
tism ;  now  that  the  doctrine  of  a  man  or  ordi- 
nance is  the  signification  of  what  is  preached 
is  apparent  to  very  sense.  What  is  Christ's 
doctrine,  Paul's  doctrine.  Scripture  doctrine, 
but  the  truth  couched  under  the  words  that 
are  spoken?  So  the  doctrine  of  baptism,  yea, 
and  the  doctrine  of  the  Lord's  Supper,  are 
those  truths  or  mysteries  that  such  ordinances 
preach  unto  us.  And  that  the  doctrine  of 
baptism  in  this  sense  is  the  great  end  for 
which  that  and  the  Lord's  Supper  were  in- 
stituted is  apparent  from  all  the  Scriptures. 
It  is  that  which  the  apostle  seeketh  for  in  that 
eminent  ()th  of  the  Romans:  "Know  you  not 
that  so  many  of  us  as  were  baptized  into  Jesus 
Christ  were  baptized  into  his  death?  There- 
fore we  are  buried  with  him  by  baptism,  that 
like  as  Christ  was  raised  from  the  dead  by  the 
glory  of  tiie  Father,  so  we  should  walk  in  new- 
ness of  life.  For  if  we  have  been  planted  to- 
gether in  tiie  likeness  of  his  death,  we  shall 
also  be  in  the  likeness  of  his  resurrection." 
What  is  here  discoursed  but  the  doctrine  of  or 
that  which  baptism  teacheth;  with  an  intima- 
tion that  that  was  the  chief  for  the  sake  of 


which  that  shadow  was  instituted,  as  also  that 
they  that  have  the  doctrine,  or  that  which  ia 
signified  thereby,  they  only  must  reign  with 
Christ? 

Again.  This  is  that  which  he  seeketh  foi 
among  the  Corinthians:  "If  the  dead  rise  not 
at  all,  (saith  he,)  why  then  were  you  baptized 
for  the  dead?"  Why  then  were  you  baptize-d? 
what  did  baptism  teach  you?  what  doctrine 
did  it  preach  to  you?  Further,  "Buried  with 
him  in  baptism,  wherein  also  you  ;'.re  risen 
again  with  him  through  the  faith  of  the  ope- 
ration  of  God,  who  raised  him  from  the  dead." 
What  is  here  in  chief  asserted  but  the  doc- 
trine only  which  water  baptism  preacheth 
with  an  intimation  that  they,  and  they  onlj 
are  the  saved  of  the  Lord  that  have  heard,  re 
ceived,  and  that  livt^  in  this  doctrine?  Col.  ii. 
12,  13. 

The  same  may  be  said  of  the  Lord's  Supper; 
it  also  hath  its  doctrine.  But  against  tins' our 
author  objecteth,  saying,  "That  this  is  called 
the  doctrine  of  baptism  I  am  yet  to  learn." 

Answer.  Your  ignorance  of  the  truth  makes 
it  not  an  error ;  but  I  pray  you,  what  is  the 
doctrine  of  baptism  if  not  that  which  baptism 
teacheth,  even  that  which  is  signified  thereby 
as  that  is  the  doctrine  of  Christ  and  the  Scrip- 
tures which  he  and  they  teach  as  the  mind  of 
God? 

But  you  say,  "  I  took  the  doctrine  of  baptism 
to  be  the  command  that  a  believer  should  be 
baptized  for  such  ends  as  the  Gospel  express- 
eth." 

Ansiver.  To  assert  that  a  figurative  ordinance 
is  of  God  is  one  thing,  but  the  doctrinal  signi- 
fication of  that  ordinance  is  another ;  a  man 
may  preach  the  command,  j^et  none  of  the 
doctrines  which  baptism  preacheth.  The  doc- 
trine lieth  not  in  the  command,  but  the  mystery 
discovered  to  faith  by  the  act. 

You  object,  "  If  the  resurrection  be  the  doc- 
trine of  baptism,  why  doth  the  apostle  make 
that  and  the  doctrine  of  baptism  things  distinct 
inHeb.  vi.?" 

Answer.  The  resurrection,  simply  considered, 
is  not  the  doctrine  of  baptism,  but  Christ's, 
and  mine  by  him.  Besides,  there  is  mors  in 
it  than  the  mystery  of  this  resurrection  ;  there 
is  my  death  first,  and  then  my  rising  with  him. 

But  you  add,  "  Under  the  law,  all  the  sacri- 
fices of  that  dispensation,  with  their  sabbaths, 
were  types  of  that  Christ  who  was  the  sub- 
stance of  all  those  ceremonies.  If  any  of 
them,  then,  that  professed  faith  in  the  Messiaa 
to  come  should,  upon  scruples  or  want  of  pre 


DIFFERENCKS  ABOUT  BAPTISM  .Vu   BAR    TO   COJJMLWJoy. 


851 


tended  ligljt,  neglect  the  whole  or  part  of  that 
typical  worship,  why  may  not  a  man  «ay  of 
tlicni,  an  this  advocate  of  the  practice  under 
debate,  They  had  the  richer  and  better  wicri- 
fice?" 

Anttwer.  First,  that  the  brethren  which  re- 
fuse to  be  bapti/cd,  as  you  and  I  wouKI  have 
them,  refuse  it  for  want  of  pretenile«l  light,  be- 
comi^^  you  not  to  imagine,  unleiM  your  boldneiut 
will  lead  you  to  judge  that  all  men  want  biu- 
cerily  th;*^  come  not  up  to  our  juiigment. 
Their  ccinscience  may  be  belter  thtut  either 
yours  or  ntine,  yet  (Jml,  for  pur|M»seH  bcwt 
known  to  himself,  may  forbear  to  give  them 
conviction  of  their  duty  in  this  particular. 
Ihit  what !  because  they  are  not  baptized,  have 
they  not  Jciius  Christ?  or  must  we  now  bo 
afraid  to  say,  Christ  is  better  than  water  bap- 
tism? Yea,  God  himself,  for  the  sjike  of  this 
b.ttcr  thing,  hath  sullered  in  his  Church  a 
HU-ipension  of  some  of  his  ordinances,  yet 
<iwned  them  for  his  truly  constituted  congre- 
gation. What  say  you  to  the  Church  in  the 
wilderness?  I  touched  you  with  it  in  my  first, 
but  perceived  you  listi-tl  not  to  nu-ddle  there- 
with. That  Church  receivi'd  nu-mbers  the  way 
which  W!is  not  prescribed  by,  but  directly 
against,  the  revealed  nund  <>f  CJimI,  yet  hUhkI  a 
true  Church,  their  members*  true  memlK-r»; 
also  that  Church  in  that  state  wilh  such  before 
whom,  among  whom,  and  to  whom  (Jud  con- 
tinually made  known  himself  to  be  their  God 
and  ownetl  them  for  his  peculiar  treiLturc. 

And  now  I  am  fallen  upon  it,  let  me  a  little  i 
enlarge.  This  Church,  according  to  the  then  | 
instituted  worship  of  Go<l,  had  circumcision 
for  their  entering  ordintuice,  (Gen.  xvii.  13, 
14,)  without  which  it  wa.H  unlawful  to  rect*ivc 
any  into  fellowship  with  them ;  yea,  he  that 
without  it  waa  rcceiveil  was  to  l>e  cut  off  and 
cast  out  again.     Further,  »*  t'»  th«'  pif»»Miver, 


ueuibvnt  without  and  olberwi«v  than  l>>  ''n* 

entering  urdiuauc«.     Tkvyahkt  aduiiltol 

to  the   paMiuver;    yea,  ti.' 

and  held  eontuiuiiiiin  »r. 

I  it.     I  haj,  . 

'I    «.  'Ilimu: 

S4)  tew  OM  »ij  huniir«-«l  thoui^nd.  .\luri>i\er,  »u 
tluite  uncircumcimti  wn«  the  laud  .•f  Cana.io 
given,  yea,  a  iMMoniiou  of  part  tiiervof.  L-fuit 
they  were  circun         ^  •    -  .i 

oiK-M  miifht  not  •  t 

in  tlii 
tirst  i 

WllS  t 

with  ■        '  .  t 

gresj«ii»n?     NS'iw  it  not  I. 

richer  and  l>elter  thing,  tlr    i. 

"  For  they  did  all  eat  of  that 

and  drank  of  that  xpiritii./ 

eil  them;  ami  that  r<M-k  \^ 

I  confess  I  finil  them  under  reoukesi  nno 

nuiitM  in  the  wilderneiw,  and  th.a  ;!.. 

nuiny  timcjt  threatened  to  bed' 

I  find  not  HO  much  ax  one  cho  »   i'>i  w. 

ceiving  of  mendM-Dt  uncircumcised.     Fti 

in  tl»e  New  Testament,  w! 

|n;;ue  of  their  sins,  and  .. 

ment    fur   them,    we    fin<l    unl    m   » 

circumcioion,  nor  the  itmalleMi  iui. 

the  least  rebuke  for  neglecting  (be  eoteriaf 

ordinance.  1  Cor.  X.  5,  10.     I    will   •■ ' •■— 

Miy  of  theni.afl  I  havealaoMid  of  n> 
"They  had  the  richer  an  ! 
Hue  yon  i.bj.Nf,  "Thi* 


17. 

Ahturrr.  Tliin    puttelh    our  oppi- 
tbeir  road,  and  i|Uencbetb   the  lla: 

unwarruiti   '  '  F<»r  if  li- 

nance,  if  i.  ■••  %» it  lion- 

ntight  be  added  tu  t> 


the  uncircumci-s^xl  wjls  w  -i  to  eat 

it.  Kx.xii.    Now  ifouri'  '  xprcM  |  for  forty  yean*  -yea 

prohibition  to  jujitify  their  gnmndleiat  opinion  |  thouitaml  did  e^immunu'ate  with  tl 

an  here  in  to  exclude  the  uneircumcij»«l  from 

the  communion  of  the  Church  an'd  the  ptiMt- 

over — I  say,  if  tiny 

Mnbapti<u<l  jn-rson 

person  shall  cat  f>(  tlie  sup|Hr     — wimt 

Would  they  make  about  it  I     Uul  yet 

reader  olwerve  that  although  circumcision  wa« 

the  entering  ordinance,  and  our  author  Miilh 

baptism  i»  not,  yea,  though  this  Church  wa« 

expri-SK^Iy  forbidden  to  r. 

ciscd,  I  and  we  have  not  a 

the   unbaptixed,)    yet    Uiu    Church    re<.«.ivcd 


it — I  MV  again,  if  they  d* 
munion  with  Gud,  that  i 


ing  judgrtl  and  ctm 
wc  cannot,  for  want 
l»rforc,  ai{Nx:ially  c- 


CiiUfvh  a*  a  Chutch  .'      !»  tMacIudc,  aiU« -Uifb 


\b2 


BUSYAS'S  COMPLETE    WORKS. 


R-e  receive  membei-s  unbaptized,  we  leave  not 
God's  instituted  worship  at  uncertainties,  es- 
pecially what  lie  hath  commanded  us  as  his 
Church  :  we  only  profess  our  want  of  light  in 
some  things,  but  see  no  word  to  warrant  the 
forbearance  of  our  duty  in  all  for  want  of  pcr- 
Buasion  in  one. 

You  object,  "I  call  baptism  a  circumstance 
—an  outward  show  I  nickname  it." 

/J;*.'i/YT.  Deep  reproof!  But  why  did  you 
not  sliMW  me  my  evil  in  thus  calling  it  when 
opposed  to  the  substance  and  the  thing  signi- 
fied? Is  it  the  substance?  Is  it  the  thing 
signified?  And  why  may  not  I  give  it  the 
name  of  a  show,  when  you  call  it  a  symbol 
and  compare  it  to  a  gentlemen's  livery?  P.  52. 

But  you  say  I  call  it  an  outward  show. 

Amwer.  Is  it  an  inward  one?  What  is  it? 
"  It  is  a  command.'" 

AnKwer.  But  doth  that  install  it  in  that 
place  and  dignity  that  was  never  intended  for 
it? 

You  object  further,  "They  cannot  have  the 
doctrine  of  baptism  that  understand  not  our 
way  of  administering  it."  P.  18. 

This  is  your  mistake,  both  of  the  doctrine 
and  thing  itself.  But  if  you  will  not  scorn  to 
take  notice  of  me,  I  advise  you  again  to  con- 
sider that  a  man  may  find  baptism  to  be  com- 
manded, may  be  informed  who  ought  to  ad- 
minister it,  may  also  know  the  proper  subject, 
and  that  the  manner  of  baptizing  is  dipping, 
and  may  desire  to  practice  it  because  it  is 
commanded,  and  yet  know  nothing  of  what 
water  baptism  preacheth  or  of  the  mystery 
baptism  showeth  to  faith.  But  that  the  doc- 
trine of  baptism  is  not  the  practice  of  it,  not 
the  outward  act,  but  the  thing  signified,  and 
that  every  believer  hath  that,  must  argue  you 
more  than  bold  to  deny  it. 

But  .say  you,  "Who  taught  you  to  divide 
betwi.xt  Clirist  and  his  precepts,  that  you  word 
it  at  such  a  rate.  That  he  that  hath  the  one?" 

Aimrer.  To  say  nothing  of  faith  and  the 
wcrd.  verily  reason  itself  teacheth  it.  For  if 
Christ  be  my  righteousness,  and  not  water,  if 
(-hrist  be  my  advocate,  and  not  water,  if  there 
be  that  good  and  blessedness  in  Christ  that  is 
not  in  water,  tiien  is  Jesus  Christ  better  than 
water,  and  also  in  these  to  be  eternally  divided 
from  water,  unless  we  will  make  them  co-sa- 
riours,  co-advocates,  and  such  as  are  equally 
good  and  profitable  to  men. 

But  say  yon,  "  I  thought  that  he  that  hath 
Christ  had  an  orderly  right  to  all   Christ's 


promises  and  precepts,  and  that  the  precepts 
of  Christ  are  part  of  the  riches  that  a  believer 
hath  in  and  by  Christ." 

Ansvjer.  A  believer  hath  more  in  Christ 
than  either  promise  or  precei^t,  but  all  believ- 
ers know  not  all  things  that  of  God  are  given 
to  them  by  Christ.  But  must  they  not  use  and 
enjoy  that  which  they  know  because  they 
know  not  all?  or  must  they  neglect  the 
weightier  matters  because  they  want  mint, 
anise,  and  cummin?  Your  pretei^ed  orderly 
rite  is  your  fancy :  there  is  not  a  syllable  in 
the  whole  Bible  that  bids  a  Christian  to  for- 
bear his  duty  in  other  things,  because  he 
wanteth,  as  you  term  it,  the  symbol  or  watei 
baptism. 

But  say  you,  "  He  that  despiseth  his  birth- 
right of  ordinances,  our  church  privileges, 
will  be  found  to  be  a  jirofane  person,  as  Esau, 
in  God's  account." 

Baptism  is  not  the  i^rivilege  of  a  Church  as 
such.  But  what!  are  they  all  Esaus  indeed? 
Must  we  goto  hell  and  be  damned  for  want  of 
faith  in  water  baptism?  And  take  notice, 
do  not  plead  for  a  despising  of  baptism,  but  a 
bearing  with  our  brother  that  cannot  do  it  foi 
want  of  light.  The  best  of  baptism  he  hath — 
viz.,  the  signification  thereof;  he  wanteth  only 
the  outward  show,  which,  if  he  had,  would  not 
prove  him  a  truly  visible  .saint ;  it  would  not 
tell  me  he  had  the  grace  of  God  in  his  heart ; 
it  is  no  characteristical  note  to  another  of  my 
sonship  with  God. 

But  why  did  you  not  answer  these  parts  of 
my  argument?  Why  did  you  only  cavil  at 
words,  which,  if  they  had  been  left  out.  the 
argument  yet  stands  good?  "He  that  is  not 
baptized,  if  yet  a  true  believer,  hath  the  doc- 
trine of  baptism  ;  yea,  he  ought  to  have  it. 
before  he  be  convinced  it  is  his  duty  to  be  bap- 
tized, or  else  he  playeth  the  hypocrite.  There 
is  therefore  no  difference  between  that  believer 
that  is  and  he  that  is  not  yet  baptized  with 
water,  but  only  his  going  down  into  the  water, 
there  to  perform  an  outward  ceremony  of  the 
substance  which  he  hath  already;  which  yet 
he  is  not  commanded  to  do  with  respect  to 
membership  with  the  Church,  but  to  obtain 
by  that  further  understanding  of  his  privilege 
by  Christ,  which  before  he  made  profession  of, 
and  that  as  a  visible  believer." 

But  to  come  to  my  fourth  argument,  which 
you  so  tenderly  touch  as  if  it  burnt  your 
fingers :  "  I  am  bold,  say  I,  to  have  commu- 
nion with  visible  saints  as  before,  because  (jod 
hath  communion  with  them,  whose  example 


DIFFERESCES  AUUl'l    IIAI'TISM  SO   li.ili    Tu   (    ^.u.u,  .,/.,>. 


853 


in  the  cjuse  we  are  strictly  conimandiil  to  fol. 
low."  Receive  ye  one  unotlicr,  as  Cliri«t 
J»^u.s  hath  received  you  to  tlio  glory  of  CloJ. 
Yea,  though  tliey  be  saints  iu  o|>iiiio(i  contrary 
to  you  or  I.  "  we  tliat  are  titnuig.  i>uglil  to 
bear  the  intiraiitiuH  of  the  weak,  and  iMt  to 
pleajie  ourselves" — intirniities  that  are  sinful, 
for  they  that  are  natural  are  incident  to  all. 
Intirniities,  therefore,  they  are  that  for  waul 
of  light  cause  a  man  to  err  in  circumstantials. 
And  the  reu-sou  upon  which  I'aul  groundcth 
this  admonition  is,  "For  Christ  |dcti.«i-d  not 
himself,  but,  as  it  is  writti-ii.  The  reproaches 
of  them  that  reproached  thee  are  fallen  ou 
ine." 

You  say  to  this,  (p.  20,)  "That  it  is  I'aul's 
direction  to  the  Church  at  Koine  how  to  re- 
ceive their  brethren  church  menibcrs." 

I  answer: 

1.  What !  are  not  the  poorsaintit  now  in  this 
city,  are  not  they  concerned  in  these  instruc- 
tions? Or  is  not  the  Church,  by  these  words, 
at  all  directed  how  to  carry  it  to  those  that 
were  not  yet  in  fellowship?  A  bold  assertion, 
but  grounded  upon  nothing  but  that  yuu 
would  have  it  8o. 

2.  Hut  how  will  you  prove  that  there  was  a 
Church,  a  right-constituted  Church  at  U4tme, 
besides  that  in  Aquila's  house?  Chap.  xVi. 
Neither  doth  this  epistle,  nor  any  other  in 
the  whole  l>ook  of  (mhI,  atlirm  it.  lU-sides, 
since  I'aul,  in  this  last  chapter,  saluteth 
the  Church  in  this  man's  house,  but  the  other 
only  as  particular  saints,  it  giveth  farther 
gn>und  of  coDTictioo  tu  you  that  thoHO  othera 
were  not  ua  yet  embodied  in  such  a  ffllowship. 

3.  But  suppose  there  was  another  Church 
b(*sides,  it  dotli  not  tlierefore  follow  that  tho 
apoxtle  exhorteth  them  only  to  receive  perxons 
already  in  fellowship,  but  him,  even  every 
him,  that  there  was  weak  in  t'litl,  l.ut  i>..t  to 
doubtful  disputations. 

4.  Suppose,  again,  the  r.  .i\iii^  mre  ex- 
horted to  be  such  as  you  would  have  it,  yet 
the  rule  by  which  they  are  tlirecled  to  do  it  is 
that  by  which  we  |H>rceive  thai  Christ  hath 
received  them ;  but  Christ  did  nut  n-ceivc 
them  by  baptism,  but  a-s  given  to  him  by 
the  Father.  Him  therefore  concerning  whom 
wc  arc  convinced  that  he  by  the  Father  b 
given  to  Christ,  him  shouM  we  reeeive. 

5.  But  what  need   I   grant  yuu  that 
cannot  Ih»  proved?     Yet  if  you  couM  pr 

it  availeth  nothing  at  all,  because  yuu  may 
not,  cannot,  ought  not,  to  dare  to  limit  the 
exhortation  to  receiving  ooc  aooUier  ioto  each 


other's  atTections  only,  and  not  alao  receiving 
saints  into  communion. 

Hut  you  object,  " To  make  (iikI'h  re<-eiving 
the  rule  of  our  receiving  in  all  ca«es  will  nut 
hold."  I*.  21. 

Aiiftrrr.  Keep  to  llic  thing,  man  :  if  it  hold 
in  tho  caae  in  hand,  it  ia  cnuugh,  the  which 
you  have  not  denied.  And  that  it  holds  iJius 
is  plain,  U-eause  cummandetl.  Hut  In  the 
reader  know  that  your  putting  in  that  «ny 
of  bin  receiving  which  i«  invisible  to  us  is  bu: 
an  uiihnhdmtme  straddling  over  my  argunirut, 
which  treuteth  only  uf  a  visible  rtfciving, 
such  as  is  manifest  to  the  CXturch.  This  yoo 
knew,  but  S4iught,  by  evading,  to  turn  the 
reader  from  cunsitlering  the  stren^^th  of  thu 
my  argument.     "  The  receivii.  •  i   1 

p.  2'J, I  because  it  is  s4-t  as  an  • 
Ciiurch,  is  Mtich  as  must  needs  U'  vMiiiie  unto 
them,  and  is  best  discovered  by  that  nord  that 
describeth  the  visible  sainta.  Wb<iso  thru  yuu 
can  judge  a  visible  saint,  one  that  walkrih 
with  (iihI,  you  may,  nay,  ought  to,  judge  bj 
the  same  word  (iimI  hath  received  him.  Now, 
him  that  (SihI  receiveth,  him  should  you  re- 
ceive." Hut  will  any  object  they  eaiinot  be- 
lieve thal(f<Kl  receiveth  the  unbapti/.4i|  saints? 
I  will  not  suppose  yuu  so  much  siu|M>fied.  and 
therefore  shall  make  no  answer.  Hut  ynu 
seem  tu  be  much  uifendeti  because  I  said, 
"Vain  man!  think  not.  by  the  <«tr  i 

thine  order  in  <iutward  ami  iMMiily  ■ 
to  outward  and  shudoMish  eireunxtanccs,  that 
thy  peace  is  maintained  with  (itxl." 

Hut  why  so  much  otTende^l  at  thi- 

"  Because  you  intend  by  this  the  nr-  ti.r. « 
of  the  baptiu-d  way." 

Anncrr,  If  they    be  vain    men  and    •>■  ' 
their  own  order,  how  strait  s<»«»ver  thcj  : 
it,  they  are  w<irthy  to  Ik'  repp»vet|.     "If  iiiry 
have  rejfctoi  the  wurti  of  the  Lord,  what  wis- 
dom is  in  them?"     And  aa  you  suggest  tht 
first,  I  adtrm  the  set»nd.     Hut  if  you  would 
b«' justiiied  in  excluding  those  with  whom  \rl 
you  see  litid  h 
yet  S4H>  not  a  •■ 
fvriplure  for  such  order,  ■ 
it  is  the  order  of  (io«l;  bu' 
•how  your  nakcdneas   and    others  see  your 
shame. 

You  tell  roe  of  the  order  of  the  (  olosaiana. 
Hut  if 
;  i««l  to  h 
saint    whom    they    k !>••»•    t.> 
Christ  and  held  r»*mmuiiion  » 
none  but  thoa*  that  ara  bapiUcd  aro  raoctTvO 


854 


JBUNYAN'S  COMPLETE   WORKS. 


by  and  hold  communion  witli  bim,  then  you 
jubtily  your  order.  In  the  mean  while  the 
whole  of  my  argument  stands  firm  against 
you:  "You  must  have  coninuiuion  with  visi- 
Me  saints,  because  God  hath  communion  with 
tbem,  whose  examijle  in  the  case  we  are 
strictly  cunimanded  to  follow." 

But' you  ask  me,  "If  outward  and  bodily 
conformity  has  become  a  crime?"  P.  23. 

Aitmer.  I  nowhere  said  it,  but  know  that 
to  glorify  God  with  our  bodies  respccteth 
chic-dy  far  higher  and  more  weighty  things 
than  that  of  water  baptism :  "  Whatsoever  is 
not  of  faith  is  sin;"  and  to  set  up  an  ordi- 
nance, though  an  ordinance  of  God,  that 
by  it  the  Church  may  be  pulled  in  pieces 
or  the  truly  visible  saints  excluded  commu- 
nion with  their  brethren— I  say  again,  to 
make  water  baptism  a  bar  and  division  be- 
tween saint  and  saint  every  whit  otherwise 
gracious  and  holy  alike,  "  this  is  like  fasting 
for  .>*lrife  and  debate,  and  to  smite  with  the 
fist  of  wickedness,"  and  is  not  to  be  found 
within  the  whole  Bible,  but  is  only  an  order 
of  yuur  own  devising.  As  to  the  peace  you 
make  an  objection  about,  (p.  23,)  you  have 
granted  me  what  I  intended ;  and  now  I  add 
further,  that  for  church  peace  to  be  founded 
in  baptism  or  any  other  external  rite,  not 
having  to  do  with  the  Church  as  a  Church,  is 
pure  pciice  indeed.  Church  peace  is  founded 
in  blood  and  love  to  each  other  for  Jesus' 
Bake,  bearing  with  and  forbearing  one  another 
in  all  things  circumstantial  that  concern  not 
church  worship  as  such.  And  in  my  other  I 
have  proved  that  baptism  is  not  such,  and 
therefore  ought  not  to  be  urged  to  make  rents 
and  divisions  among  brethren. 

But  you  ask,  "Is  my  peace  maintained  in  a 
way  of  disobedience?"  and  conclude,  if  it  be, 
"  you  fear  it  is  false."  P.  24. 

Answer.  If  the  first  were  true,  you  need  not 
to  doubt  of  the  second ;  but  it  may  be  thought 
i;e  hath  little  to  say  in  the  controversy  who  is 
forced  to  stuff  out  his  papers  with  such  need- 
less prattles  as  tiiese. 

My  fifth  argument  is,  "That  a  failure  in 
Buch  a  circumstance  as  water  baptism  doth  not 
unchristian  us."  This  you  are  compelled  to 
grant.  P,  25.  And  I  conclude  with  your  words, 
persons  ought  to  be  Christians  before  visible 
Ciiristians,  such  as  any  congregation  in  the  land 
may  receive  to  communion  witli  themselves,  be- 
cause God  hath  showed  us  that  he  has  received 
them,  lleceivc  him  to  the  glory  of  God.  "  To 
the  glory  of  God"  is  put  in  on  purpose  to  show 


what  dishonour  they  bring  to  him  who  despise 
to  have  communion  with  such  Avhom  they 
know  do  maintain  communion  with  God.  1 
say  again,  How  doth  this  man  or  that  Church 
glorify  God,  or  count  the  wisdom  and  holiness  of 
heaven  beyond  them,  when  they  refuse  commu- 
nion with  them  concerning  whom  yet  they  are 
convinced  that  they  have  communion  with  God? 

But  my  argument  you  have  not  denied,  nor 
meddled  with  the  conclusion  at  all ;  which  is, 
"That  therefore,  even  because  a  failure  here 
doth  not  unchristian  us,  doth  not  make  us  in- 
sincere, and  I  add,  doth  not  lay  us  open  to  any 
revealed  judgment  or  displeasure  of  God,  (if  it 
doth,  show  where,)  therefore  it  should  not,  U 
ought  not,  to  make  us  obnoxious  to  the  dis- 
pleasure of  the  Church  of  God." 

But  you  say,  "I  rank  Gospel  precepts  with 
Old  Testament  abrogated  ceremonies."  P.  25. 

Anciver.  You  should  have  given  your  reader 
my  words,  that  he  might  have  judged  from  my 
own  mouth.  I  said  then,  (speaking  before  of 
Christianity  itself,  p.  94,)  "That  thousands  of 
thousands  that  could  not  consent  to  water,  as 
we,  are  now  with  the  innumerable  company  of 
angels  and  the  spirits  of  just  men  made  per- 
fect." What  was  said  of  eating  or  the  con- 
trary may  as  to  this  be  said  of  Avater  baptism  : 
Neither  if  I  be  baptized  am  I  the  better, 
neither  if  I  be  not  am  I  the  worse;  not  the 
better  before  God,  not  the  worse  before  men ; 
still  meaning,  as  Paul,  provided  I  walk  ac- 
cording to  my  light  with  God.  Otherwise  it  is 
false ;  for  if  a  man  that  seeth  it  to  be  his  duty 
shall  despisingly  neglect  it,  or  if  he  that  hath 
not  faith  about  it  shall  foolishly  take  it  up, 
both  these  are  for  this  the  worse ;  I  mean  as  to 
their  own  sense,  being  convicted  in  themselves 
as  transgressors.  He  therefore  that  doeth  ac- 
cording to  this  light,  doeth  well,  and  he  that 
doth  it  not  for  want  of  light,  doth  not  ill,  for 
he  approveth  his  heart  to  be  sincere  with  God, 
even  by  that  his  forbearance.  And  I  tell  you 
again,  it  is  nowhere  recorded  that  this  man  is 
under  any  revealed  threatening  of  God  for  his 
not  being  baptized  with  water,  he  not  having 
light  therein,  but  is  admitted  through  his  grace 
to  as  many  promises  as  you.  If  therefore  he  be 
not  a  partaker  lof  that  circumstance,  yet  he  is 
of  that  liberty  and  mercy  by  Avhich  you  stand 
with  God. 

But  that  I  practice  instituted  worshij?  upon 
the  same  account  as  Paul  did  circumcision  and 
shaving  is  too  bold  for  you  to  presume  to  im- 
agine. What !  because  I  will  not  suffer  watei 
to  carry  away  the  epistles  from  the  Christiana 


DIFFERENCES  ABOUT  UAPTISM  SO  UAH   TO  COJJJJLXJuS. 


666 


41x1  because  I  will  not  let  water  buptisin  b«  the 
rule,  the  duor,  the  lx>lt,  the  biir,  the  wull  of  dU 
vision  between  the  rij^hleous  unil  the  rij;hteou.<t, 
must  I  therefore  be  jutl^e*!  t«i  be  u  man  with- 
out eon>cienee  to  the  worship  of  .1  < 
The  Loril  deliver  nie  from  su|>ii 
idolatrous  thoughts  ab«iut  any  ot  tiie  ordi- 
nances of  Christ  and  of  CkmI  I  Hut  my  filth 
aiguinent  standeth  uguinttt  you  untouched: 
you  have  not  denied,  much  lej««  confuted,  ihc 
least  syllable  thereof. 

You  tell  me  my  sixth  argument  i»,  "  Kdili- 
cation." 

.l/ijfirrr.  If  it  be,  why  is*  it  not  enibracetl? 
but  my  own  word*  are  ihe.so:  "  1  uni  for  hold- 
iui;  communion  thus,  lu-cau.se  the  e<li()catiuii 
of  soul.H  in  the  faith  and  holiness  of  tlic  (i<kH- 
pel  is  of  greater  concern  than  an  agreement  in 
outward  things;  I  .say,  it  i.s  of  grtater  loiutrn 
with  us,  and  of  far  more  profit  to  our  brother, 
than  our  agreeing  in  or  conte.sting  for  water 
baptism.  John  xvi.  Hi;  1  Cor.  xiv.  12;  xiii.  1, 1* ; 
viii.  1."  Now  why  did  you  nt»t  take  this  argu- 
ment in  pieceti,  and  answer  tliCKSc  Scripturi*s, 
on  which  the  strength  thereof  depends?  I'ut 
if  to  contest,  and  fall  out  about  water  baptism, 
be  better  than  t<>  «<lify  the  house  of  (iml,  pro- 
duce the  textv  :iiay  be  iiiformi'<l. 

You  siiy,  "  i  :i  is  the  end  of  all  com- 

munion, but  all  things  must  be  duuo  id  order, 
onlerly."  1*.  20. 

Aimtcer.  When  you  have  proved  that  there 
t»  no  such  thing  a.H  an  orderly  edifying  of  the 
Church  without  water  bapti.sin  precede,  then 
it  will  be  time  ent»ugh  to  think  you  have  said 
»omething. 

You  add,  "  Ktlification  as  to  church  fellow- 
ship, being  a  building  up,  doth  Hupp<Mo  the 
being  of  a  Church,  but  pray  you  show  ua  a 
Church  without  baptism."  I*.  20. 

Answrr.  ^^ee  here  the  •|»irit  of  thf««*  m«»n. 
who,  for  the  want  of  v 
once  unchurched  all  su<: 
in  the  world.  Hut  against  thi«  1  have  and  do 
urge  that  water  bapti-tm  giveth  neither  being 
nor  well-being  to  a  Church ;  neither  w  any 
part  of  the  in"  '      '     ' 

Church,  as  m. 
ticc  of.     Tluriliire  iur  ■ 
B»ay,  ykti,  ought  to  Ik*,  iv 

But  you  »ny,  "  biiow  un  a  New  Tcatooicnt 
Church  without  baptism."  V.  20. 

Atunrrr.  What  say  you  to  the  Church  all 
ah>i  .  .'lation,  c|uite  '" 

of   .\  .'     Wail  tlial  .1 

Churcit  or  no  ? 


Again.  If  baptism  bo  without  thr  Church  aa 
a  Church,  if  it  hath  nothing  to  do  in  the  («>u 
-'  .  (  ■        !i,  if  it  be  not  : 

'in-h.  if  it   1m' 


t  liurch  u  a  l  liun-h  without  water  bapium. 
Hut  all  the  churehiit  in  »'■••  ^-^  !  ■ -••■.ii:r;it 
were  nuch  ;  thrrrfun*.  A«- 

Again.      If   baptism    r  r<    a* 

particular  penMiiiM  (inlv.  :  r<>««n 


chiircii    memiK'rship,    U 

spects  my  own  ^K-riMin  nnl,\ ,  ;.. 

only,  that  which  U  no  character  of  mjr  rimblo 
suintship  to  the  Church,  cannot  I-  ti 

ment  unto  them  to  rt>crivc  mr  in(< 
with    themselve*.      liut    this    b   tiu 
fore,  t&c. 

Yt>U   |>riK'eid,  "If  by    •  •. 

the  private  increase  of  gr,,  , 

the  line  of  private  mcantt,  an  privai'  ' 
in  meeting  together,  how  doth  tin    {-i 
yim  opfKwc  hinder  that?     Kndea\our  t- 
men  ..    '     ' 
for  .. 
them  llji-  iitdiTin  Way  t«i  il.      i'.  oo. 

Anfu-rr,  What  u  number  of  private  thii»ff» 
have  we  now  brought  out  to  public  virw  '    i 
vutc  Christians,  private  mrann.  and  a  piMatr 
increase  of  grace.    lUit,  sir.  are  none  kut  thfwc 
of  y<iur  way  the  pu'         ■  ,     i 

n'>!te  but   th«->«'   tliic  .' 


i' 
lUre- 


you  awake  now?  or  are  you  h- 
your  own  (antatiic*  that  non«   ••!.... 
have,  but  private  means  of  grnec? 


And  are 


all   but   iMtplisla  •ItuUid  ubiy  atiide 

ilut  you  find  fault  becau«c  I  Mid,  "  1 
tion  u  greater  tltaii  oootcaiiug  r)-"' 
baptism."  r.  '17. 

If  it  be   I 

avil     W 


whrrrturv  ediftcation  U  bc«l. 
Ohjttiiom.  I  »•  •  '  '»    ■■  •>••  •* 
aud  opening  \ 


>""« 


4|t<tam  batu  not 
place  tu  cLutcli  wu(»iiiit,  u^tliicr  ia  wbol*  MM 


856 


BUNYAN'S  COMPLETE   WORKS. 


in  part ;  wherefore,  pressing  it  upon  the  Church 
is  to  no  purpose  at  all. 

Objidion.  Why  may  you  not  as  well  say 
that  editication  is  greater  than  breaking  of 
bread?  P.  27. 

Atufwer.  So  it  is,  else  that  should  never  have 
been  instituted  to  edify  withal.  That  which 
Bcrveth  \»  not  greater  than  he  that  is  served 
thereby.  Baptism  and  the  Lord's  Supper 
both  were  made  for  us,  not  we  for  them; 
wherefore  both  were  made  for  our  edification, 
but  no  one  for  our  destruction. 

But  again  :  The  Lord's  Supper,  not  ])aptism, 
ia  for  ihe  Church  as  a  Church  ;  therefore,  as  we 
will  maintain  the  Church's  edifying,  that  must 
be  maintained  in  it;  yea,  used  oft  to  show 
the  Lord's  death  till  he  come.  1  Cor.  xi.  22- 
2G. 

Besides,  because  it  is  a  great  part  of  church 
worship,  as  such,  therefore  it  is  pronounced 
blessed;  the  Lord  did  openly  bless  it  also: 
"The  cup  of  blessing  which  we  bless."  Not 
to  say  more,  therefore,  your  reasoning  from  one 
to  the  other  will  not  hold. 

Objection.  How  comes  contesting  for  water 
baptism  to  be  so  much  against  you  ? 

Answer.  First.  Because  weak  brethren  can- 
not bear  it,  whom  yet  we  are  commanded  to 
receive,  but  not  to  doubtful  disputation — 
doubtful  to  them ;  therefore,  for  their  sakes  I 
must  forbear  it.  Rom.  xiv.  1. 

Secondly.  Because  I  have  not  seen  any  good 
effect,  but  the  contrary,  wherever  such  hot 
spirits  have  gone  before  me :  "  For  where  envy 
and  strife  is,  there  is  confusion  (or  tumults) 
and  every  evil  work." 

Thirdly.  Because  by  the  example  of  the 
Lord  and  Paul  we  must  consider  the  present 
Btate  of  the  Church,  and  not  trouble  them 
with  what  they  cannot  bear.  John  xvi.  13 ; 
1  Cor.  iii.  1,  2,  3. 

I  conclude,  then,  edification  in  the  Ciiurch 
i«  to  be  preferred  above  what  the  Church  as  a 
Church  hath  nothing  to  do  withal.  All  things, 
deariy  beloved,  are  for  our  edifying.  1  Cor. 
xiv.  5;  xii.  26;  2  Cor.  xii.  19;  Eph.  iv.  26; 
XV.  2;  1  Cor.  xiv.  3;  2  Cor.  x.  8;  xiii.  10; 
Horn.  xiv.  19. 

Before  I  wind  up  this  argument  I  present 
you  witii  several  instances  showing  that  the 
breach  of  some  of  God's  precepts  have  been 
borne  with  when  they  came  in  competition 
with  edification.  As  first,  that  of  Aaron,  who 
let  the  offering  for  sin  be  burnt  that  should  in- 
deed have  been  eaten,  (Lev.  x. ;)  yet  because  he 
could  not  do  it  to  his  edification,  Moses  was 


content.  But  the  law  was  thereby  trans* 
gressed :  "  The  priest  that  offereth  it  for  sin 
shall  eat  it." 

To  this  you  reply,  "  That  was  not  a  constant 
continued  forbearing  of  God's  worship,  but  a 
suspending  of  it  for  a  season." 

Aiisu'er.  We  also  suspend  it  but  for  a  season : 
when  persons  can  be  baptized  to  their  edifica- 
tion they  have  the  liberty. 

But,  secondly.  This  was  not  a  bare  suspen- 
sion, but  a  flat  transgression  of  the  law.  "  Ye 
should  indeed  have  eaten  it."  Yet  Moses  was 
content. 

But  say  you,  "Perhaps  it  was  suspended 
upon  just  and  legal  grounds,  though  not  ex- 
pressed." 

A7iswer.  The  express  rule  was  against  it: 
"  Ye  should  indeed  (saith  Moses)  have  eaten  it 
in  the  holy  place,  as  I  commanded."  But, 
good  sir,  are  you  now  for  unwritten  verities? 
for  legal  grounds,  though  not  expressed  ?  I . 
will  not  drive  you  farther;  here  is  room 
enough. 

As  for  Eldad  and  Medad,  it  cannot  be  denied 
but  that  their  edifying  of  the  people  was  pre- 
ferred before  their  conforming  to  every  circum- 
stance. Num.  xi.  16-26. 

You  add,  "That  Paul,  for  a  seeming  low 
thing,  did  withstand  Peter." 

Sir,  if  you  make  but  a  seeming  low  thing  of 
dissembling  and  teaching  others  so  to  do,  es- 
pecially where  the  doctrine  of  justification  is 
endangered,  I  cannot  expect  much  good  con- 
science from  you. 

As  for  your  answer  to  the  case  of  Hezekiah, 
it  is  faulty  in  two  respects: 

1.  For  that  you  make  the  passover  a  type  of 
the  Lord's  Supper,  ■when  it  was  only  a  type  of 
the  body  and  blood  of  the  Lord:  "For  even 
Christ  our  Passover  is  sacrificed  for  us." 

2.  In  that  you  make  it  an  example  to  you  to 
admit  persons  unprepared  to  the  Lord's  Sup- 
per. P.  29. 

Aiiswer.  May  you  indeed  receive  persons 
into  the  Church  unprepared  for  the  Lord's 
Supper:  yea,  unprepared  for  that,  with  other 
solemn  appointments?  For  so  you  word  it. 
P.  29.  Oh  what  an  engine  have  you  made 
of  water  baptism ! 

Thus,  gentle  reader,  while  this  author  teareth 
us  in  pieces  for  not  making  baptism  the  or- 
derly rule  for  receiving  the  goodly  and  con 
scientious  into  communion,  he  can  receive 
persons,  if  baptized,  though  unprepared  for 
the  supper  and  other  solemn  appointments.  ] 
would  have  thee  consult  the  place,  and  sec  if 


DTFFEREyCKS  AliOVT  liM'TlSM  SO   UAR    TO   VOMMLW'IO.W. 


857 


it  countenanceth  such  an  act,  that  a  man  who 
pleadcth  for  water  bapli.-4m  above  iho  pt>ace 
and  edification  of  the  Church  ought  to  be  ro< 
ceived,  although  uiipreparfd,  into  the  Church 
to  the  Lord's  Supper  and  other  mtlenin  ap- 
pointments, especially  coiiHidcrin);  the  nature 
of  riglit  church  conHtitution,  and  tlie  M-Vfritv 
of  tJod  toward.»^  those  thai  came  unprepareil  t«i 
his  table  of  <.ld.  1  Cor.  xi.  '2S,  2y,  IIU.  A  riddle 
indeed,  that  the  Lord  »houltl,  withmit  a  word, 
8u  severely  command  that  all  which  want 
light  in  baptism  be  excludeil  church  privi- 
leges, and  yet  against  his  word  admit  of  jK-r- 
»ons  unprcpare<l  ti>  the  Lord's  table  and  other 
Kolemn  appointments! 

Hut,  g»HKl  air,  why  so  short-windi-d?  Why 
could  not  you  make  the  same  work  with  the 
other  Scriptures  as  you  did  with  these?  I 
must  leave  them  Uj>on  you  unanswered,  and 
standing  by  my  argument  conclude  that  if 
laws  and  ordinances  of  old  have  been  broken, 
and  the  breach  of  them  borne  with,  when  yet 
the  observation  of  outward  things  wilh  more 
strictly  commanded  than  now,  if  the  profit 
and  edification  of  the  Church  come  in  conipe- 
titiitn,  how  much  more  nniy  not  we  have  com- 
munion, church  communion,  when  no  law  of 
GotI  is  transgrcwiti  thereby  ! 

And  note,  that  all  this  while  I  plead  not  (a» 
you)  for  persons  unprepan-d,  but  g'xlly  and 
such  as  walk  with  God. 

We  come  now  to  my  seventh  argument  for 
communion  with  the  go<ily,  though  baptized 
persons,  which  you  say  is  love.  I*.  21*. 

My  argument  is  this:  "Therefore  I  am  for 
cnmmunii>n  thus,  l)ecauso  love,  which  aUtvu 
all  things  we  are  commandi-d  to  put  on,  is  of 
much  more  worth  than  to  break  alxiut  bai>< 
tism."  And  let  the  reader  note  that  of  thin 
argument  y<>u  deny  not  w)  much  as  tme  sylla- 
ble, but  run  to  another  story;  but  I  will  follow 
you. 

I  add  further,  that  love  i»  more  di«eovered 
when  wo  receive  for  the  sake  of  Chrijtl  than 
when  we  refuse  his  children  for  want  of  water; 
aiul  tell  you  again  that  this  exhortation  to  lovo 
w  grounded  n<jt  Ujx»n  buptixni,  but  tin  ; 
on  of  the  new  creature,  whitli  hath  nv. 
up  all  di'tiiictions.  C<»1.  iti.  \>-l-i.  Yiu,  ia«  »«■ 
•re  tea  argument*  in  thin  one  which  you  have 
out  ao  much  as  toucbetl,  but  thu«  object, 
'That  man  that  ntakcii  alTeetion  the  rule  of 
hia  walking,  nither  than  judgment,  it  b  DO 
woniler  if  !»<•  g<>  "lUt  of  the  way." 

Afmc<r  Love  to  ihrni  wc  are  p«'r»uad«-<l  thai 
God  hath  recvivcti  ia  lore  that  is  guided  by 


judgment:  »nd  to  rrcrive  them  that  are  such 
beenuM*  Ood  hath  bidden  us  i  Horn,  xiv.)  b 
jmlgnient  guided  by  rule.  My  argument. 
llur»for««,  h»lh  fiir<<«tnll«>«i  nil  your  Uoim-,  nud 
Htandeth  -•  >t  vou. 

As  to  t  iiiJ  eharity  70a 

boaiit  of,  (p.  au.)  Miund  not  a  trumfwt,  tell  noi 
your  left  hand  uf  it;  we  are  talking  now  uf 
cuntmunion  of  Miiuta,  church  euniniuniun,  and 
I  plead  that  to  love  and  hoM  togt  lier  nf  (Ucb 
is  In-tter  than  to  break  in  pir<iit  for  wnnt  of 
water  baptinm.     .My  reo/Mtn  1-  re 

exhort<-<l  in  all  things  to  put  •  ■  vo 

of  church  communion;  contrariwise,  you  op- 
jKwe,  "above  all  things  put  on  water,"  for  tbe 
best  saint  under  heaven  that  hath  not  that,  wilh 
him  you  refuse  communion.  Tiitu  you  make 
baptism,  though  no  church  ordinance,  a  bar  to 
shut  out  the  gixlly  and  a  tra;  n 

unprepari"*!  into  churcln-s,  t«.  .  .;.- 

per  and  other  solemn  appointments.  1'.  7y. 

Hut  you  object,  "  MuHt  our  love  to  the  un- 
bapti/(Hl  indulge  them  in  an  act  of  diaobedi- 
ence?  Cannot  we  lovo  their  pcmons,  |»artji, 
graces,  but  we  must  love  their  sin»T"  I'.  80. 

AMtrrr,  We  pleacl  not  for  indulgence.  "  Itut 
are  there  not  with  you,  evt-n  with  y«Mi  m'um 
agsiinst  the  I^jrd  your<i  1. 

10.     Hut  why  can  you  in  :      .  :    ,  n 

any  acts  of  dUobedienceT  for  to  come  unpre- 
pared into  the  Church  ia  an  act  of  diiM>)>e«li- 
ence;  to  come  unpre|mred  to  the  »up|>er  ia  an 
act  of  di-   '     '  10 

other  »ol<  ... 
diencc. 

"  Hut  for  thrtw  thing*  (you  My)  you  do  not 
cast  nor  keep  any  out  of  the  Church." 

.-iN^icrr.  Hut  what  acta  of  disobedience  do 
we  indulge  them  in? 

"  III  the  sin  of  iiif        '  m." 

Anturrr.  We    indt.  not,    but,   \^\ng 

comtiiandetl    in    bear    «tlli    liic   in'  f 

esch  other,  suffer  it,  it  b«'ing  iif.  ir 

cycN  such,  but  in  theirs  thry  say  a  duty,  till 
God  shall  otherwtJio  pcrauade  them.  If  yea 
be  without  infimiity,  do   you   fir»t  throw  • 


Htlii,   Wf  'tn-i»t>«-  tli.tttf 

they  do  not  want  to  ua  a   . 
•hip  with  Ci«mI;  neither  hath  hr  ^ 
wall  of  division  between  <>•     »"■!  ' 
we  rrcciTe  them. 

ObjtHiom,  "I      •  ,  t 

of  fricndslitp  t  '^, 

and  to  tcU  ihrui  lia  j  wA^il  U.u  uuc  lUiC^  i* 


858 


BUNYAN'S  COMPLETE   WORKS. 


Gospel  order,  which  ought  not  to  be  left  un- 
done." P.  30. 

Aimoer.  U  it  be  the  liighest  piece  of  friend- 
ship to  preucli  water  baptism  to  unbaptized 
believers,  the  lowest  act  thereof  must  needs  be 
vcr>'  low.  Ikit,  contrariwise,  I  count  it  so  far 
off  from  being  any  act  of  friendship  to  press 
ba'*isin  in  our  notion  on  those  that  cannot 
bi'iJ-  it  that  it  is  a  great  abuse  of  the  peace  of 
m/  brothtT,  the  law  of  love,  the  law  of  Christ, 
or  Ibe  Ho.'iety  of  tlie  faithful.  Love  suffereth 
long  and  is  kind,  is  not  easily  provoked:  let  us 
therefor'^  follow  after  the  things  that  make  for 
peace  and  things  wherewith  one  may  edify 
another;  let  every  one  of  us  please  his  neigh- 
bour, for  his  good  to  edification :  bear  you  one 
another's  burdens,  and  so  fulfil  the  law  of 
Christ.  ICor.  xiii.;  Horn.  xiv.  19;  xv.  2;  Gal. 
vi.  2. 

But  say  you,  "  I  doubt  when  this  comes  to 
be  weighed  in  God's  balance  it  will  be  found 
no  less  than  flattery,  for  which  you  will  be 
reproved." 

Answer.  It  seems  you  do  but  doubt  it, 
wherefore  the  principles  from  which  you 
doubt  it,  of  that  methinks  you  should  not  be 
certain.  But  this  is  of  little  weight  to  me; 
for  he  that  will  i)resume  to  appropriate  the  epis- 
tles to  himsel'  and  fellows  for  the  sake  of  bap- 
tism, and  that  will  condemn  all  the  churches 
of  Christ  in  the  land  for  want  of  baptism,  and 
tliat  will  account  his  brother  as  profane  Esau, 
(p.  20,)  and  rejected  as  idolatrous  Ephraim, 
(p.  32,)  because  he  wanteth  his  way  of  water 
baptism,  he  acts  out  of  his  wonted  way  of 
rigidness  when  he  doth  but  doubt  and  not 
allirm  his  brother  to  be  a  flatterer.  I  leave 
therefore  this  your  doubt  to  be  resolved  at  the 
day  of  judgment,  and  in  the  mean  time  trample 
upon  your  harsh  and  unchristian  surmises. 

As  to  our  love  to  Christians  in  other  cases,  I 
hope  we  shall  also  endeavour  to  follow  the  law 
of  the  Lord ;  but  because  it  respects  not  the 
matter  in  hand,  it  concerns  us  not  now  to 
treat  thereof. 

My  argument  treateth  of  church  commu- 
nion, in  the  prosecution  of  which  I  prove 

1.  That  love  is  grounded  upon  the  new 
creature.  Col.  iii.  0,  &c. 

2.  Upon  our  fellowship  with  the  Father  and 
Son.  1  .John  i.  2,  3. 

3.  That  with  respect  to  this  it  is  the  fulfill- 
ing of  the  moral  law.  James  iv.  11;  Rom. 
xiv.  21. 

4  That  it  shows  itself  in  acts  of  forbear- 
ing  rather  than   in   publishing  some  truths 


communicating  only  what  is  profitable,  for- 
bearing to  publish  what  cannot  be  borne. 
1  Cor.  iii.  1,  2 ;  Acts  xx.  18,  19,  20 ;  John 
xvi.  17. 

5.  I  show  further,  that  to  have  fellowshij 
for,  to  make  that  the  ground  of,  or  to  receive 
one  another  chiefly  upon  the  account  of  an 
outward  circumstance,  to  make  baptism  the 
including  and  excluding  charter,  the  bounds, 
bar,  and  rule  of  communion,  when  by  the 
word  of  the  everlasting  Testament  there  is  no 
word  for  it,  (to  speak  charitably,)  if  it  be  not 
for  want  of  love,  it  is  for  want  of  light  in  the 
mysteries  of  the  kingdom  of  Christ.  Strange ! 
Take  two  Christians  equal  in  all  points  but 
this,  nay,  let  one  go  beyond  the  other  in 
grace  and  goodness  as  far  as  a  man  is  beyond 
a  babe,  yet  water  shall  turn  the  scale,  shall 
open  the  door  of  communion  to  the  less,  and 
command  the  other  to  stand  back ;  yet  it  is  no 
proof  to  the  Church  of  this  babe's  faith  and 
hope,  hath  nothing  to  do  with  his  entering 
into  fellowship,  is  no  part  of  the  worship  of 
the  Church.  These  things  should  have  been 
answered,  seeing  you  will  take  upon  you  so 
roundly  to  condemn  our  practice. 

You  come  now  to  my  eighth  argument, 
which  you  do  not  only  render  falsely,  but  by 
so  doing  abuse  your  reader.  I  said  not  that 
the  Church  at  Corinth  did  shut  each  other 
out  of  communion,  but,  for  God's  people  to 
divide  into  parties,  or  to  shut  each  other  from 
church  communion,  though  for  greater  points 
and  upon  higher  pretences  than  that  of  water 
baptism,  hath  hitherto  been  counted  carnal, 
and  the  actors  therein  babyish  Christians;  and 
then  bring  in  the  factions  that  were  in  the 
Church  at  Corinth.  But  why  may  not  the 
evil  of  denying  church  communion  now,  if 
proved  naught  by  a  less  crime  in  the  Church 
at  Corinth,  be  counted  carnal  and  babyish, 
but  the  breach  of  communion  must  be  charged 
upon  them  at  Corinth  also  ? 

That  my  argument  is  good  you  grant,  (p. 
32,)  saying,  "  The  divisions  of  the  Church  at 
Corinth  were  about  the  highest  fundamental 
principles,  for  which  they  are  often  called 
carnal,"  yet  you  cavil  at  it.  But  if  they  were 
to  be  blamed  for  dividing,  though  for  the 
highest  points,  are  not  you  much  more  for 
condemning  your  brethren  to  perpetual  ban- 
ishment from  church  communion,  though 
found  in  all  the  great  points  of  the  Gospel, 
and  right  in  all  church  ordinances  also,  be- 
cause for  want  of  light  they  fail  only  in  the 
point  of  baptism? 


DIFFEREyCES  ABOUT  JiAl'TJSM  .\,j    ,.At:    in   inM.Hi.smy. 


859 


As  to  your  quibble  about  Paul  ami  Aih.11u*, 
nhelhur  they  or  othenj  were  the  iktmuuh, 
(though  I  am  satisfad  you  are  out,)  yet  it 
wt-akeuc'th  uot  my  argument;  for  if  they  were 
blameworthy  for  dividing,  though  about  the 
highest  fuiulameiital  j>rincii.le->*,  ^as  you  »ay,) 
how  ought  you  to  blush  fur  carrying  it  aa  you 
do  to  persons  perhaps  more  gmlly  than  your- 
selves, bccauso  they  jump  not  with  you  iu  a 
eircumstance? 

Tliat  the  divisions  at  Corinth  were  helped 
on  by  the  abuse  of  baptism  to  me  is  oviclent 
frod  Paul's  so  oft  suggesting  it:  "Were  you 
baptized  in  the  name  of  Paul?  I  thank  CSod 
I  baptized  none  of  you,  lest  any  should  say  I 
had  baptized  in  my  own  name." 

I  do  not  say  that  they  who  baptized  them 
designed  this,  or  that  baptism  in  itself  elleeled 
it,  nor  yet  (though  our  author  feigns  it)  "that 
they  were  most  of  them  baptized  by  their  fac- 
tious leaders."  P.  5o.  IJut  that  they  had  their 
factious  Kaders  is  evident,  and  that  these 
leaders  made  use  of  the  names  of  Paul,  Apol- 
los,  and  Christ  is  as  evident;  for  by  tlu*se 
names  they  were  beguiled  by  the  help  of 
abused  baptism. 

But  say  you,  "  Wherein  lies  the  force  of 
this  man's  argument  against  baptism,  oa  to 
it-s  place,  worth,  and  continuance?" 

I  answer,  I  have  no  argument  as  to  ita 
place,  worth,  or  continuance,  although  you 
fteelk  thus  to  scandalize  me.  Hut  thU  kind  of 
sincerity  of  yours  will  never  make  uie  ouo  of 
your  disciples. 

Have  not  I  told  you  even  in  this  argument, 
"  That   I   speak   not   as   I  do  to  pcrnuado  or 
teach  men  to  break  the  leant  of  Gud's  com- 
mandments,  but  that  my  brethren  of  ' 
tized  way  may  not  hold  t«K>  much  ti. 
may  not   make  it  an  e-vtential  of  the  ii< 
nor  yet  of  the  ctiuimunion  of  sjiintsT"     W'.  .. 
feigns  that  I  urge  two  argunienla  against  it. 
Pp.  3G,  38.     But,  reader,  thou  maycst  know  I 
have  no  such  reasons  in  my  book.     lk-»ides,  I 
•hould   be  a  And    in>I'  i 

should  I  make  use  o: 

My  worcLt,  then,  are    these:   "'i   thank  tiod 
(saith  I'aul)  that  I  baptized  none  of  you  but 
Crispus,'  Ac.     Not  but  that  then  it  was  an  or* 
dinanco,  but  they  abused  it  in  m  '       -  -     * 
thereby,  ns  they  abuacd  also  Pau. 
'  I".  I  he,)  I  know  i 

ti/.  .  er*     Hy  thi*  i 

who  wore  l>aptiz»'d   by  him    he 

he  made  no  such   matter  thert-  :,  ._        

these  (Li/s  do,  nay,  that  bo  made  no  matter  at 


all  thereof  with  r.  i 

nion:  for  if  he  di<i  .d 

baptized,    much    lem    did    li<  :« 

baptized  by  uthen.     Hut  if  li  ,  n 

the  initiating  ordinance  (and  I  now  u 
scntihl  to  church  communion,  then  n>'  •I'lun 
he  hud  uindo  nior«  con»cicnco  of  it  thau  thus 
lightly  to  puM  it  by." 

I  udil  furlhtr;  whor**  hn  Miilh  hr  wa»  not 

..it 
ordinance.     "  lluptutm  is  a  I.  i.  r,  but 

when  Satan  ubuseth  it  and  wi .1  uut  of 

its  place,  making  that  which  i<i  onUinrU  of 
Ood  for  the  etlifieation        '    '  '      ■   .\y 

wea|K)n  to  break    in   \  y, 

and  concoril  of  the  naint^,  :  ;d 

of  himself  and    fellown,  '  W  .,• 

Neither  is  baptism  any  thing.*  This  is  no 
new  dwtrine,  for  Cod  by  the  mouth  of  the 
prophet  of  old  cried  out  against  hU  own  ap- 
pointments when  abus4*d  by  his  own  |>rvple, 
*  becau.se  they  used  them  for  strife  ami  dettale, 
and  to  smite  with   the  fist  of  ^^  " 

Hut   to  forbear  to  take  not  in-  t'  m 

things,  my  argument  stands  : 

"  For  if  they  at  Corinth  weri  .  .• 

dividing,  though  their  divisions  were  (if  yoa 
say  true)  about  the  highest  fundm  "  .'  ,  ..q 
ought  to  be  ashamed   thus  to    :  ur 

bretliren  from  the  pris  w- 

munion  for  ever  for  th<  ■  ug 

at  water  baptism."  I  call  it  not  low  with  re- 
spect to  Cod's  appointment.  th-n-K  it  is  fiu 
from  the  highest  place  in  O':  f  ihoM 

fun'! ■  •  ■'=  at>out  which  y«.ij  -u>      tiic  Cor- 

intl  their  divi-tinn." 

.r,d 
1 
..  X.  4;;  you  have  cut  •  1  of  ita 

rd  and  its  garments  to  iL->  ^  ,  think- 
ing to  send  it  homo  with  shame.  You  state  it 
thus: 

"  That  hjr  drnyinff  mmmunlnn  with  unl»s|«- 


Atu%crr.  liavo  1  such  an  a.' 
UlUcbuuk?    Aronotmvu 
"If  we  altall  reject  vi- 


ali  mj 


were  bom  of  Ood. 


860 


BUNYAN'S  COMPLETE   WORKS. 


Tbie  is  my  argument:  now  confute  it. 

Paul  saiih  (1  Cor.  i.  1,  2;  iii.  22)  not  only  to 
the  gathered  Church  at  Corinth,  but  to  all 
scattered  saints  that  in  every  place  call  upon 
the  name  of  the  Lord,  "that  Jesus  Christ  is 
theirs;  that  Paul,  and  ApoUos,  and  Cephas, 
and  the  world,  and  all  things  else  were  theirs." 

Hut  you  answer,  "We  take  from  them 
nothing,  but  we  keep  them  from  a  disorderly 
pra:tice  of  Gospel  ordinances ;  we  offer  them 
thi-ir  privileges  in  the  way  of  Gospel  order." 

Aiurdfc.  Wiiere  have  you  one  word  of  God 
tliat  forbiddeth  a  person  so  qualified,  as  is  sig- 
nitifd  in  mine  argument,  the  best  communion 
of  .-saints  for  want  of  water?  There  is  not  a 
syllable  for  this  in  the  word  of  God.  So  then, 
you,  in  this  your  plausible  defence,  do  make 
your  scriptureless  light,  which  in  very  deed  is 
darkness,  (Isa.  viii.  20,  21,)  the  rule  of  your 
brother's  faitli ;  and  how  well  you  will  come 
oir  for  this  in  the  day  of  God  you  might,  were 
you  not  wedded  to  your  worthless  opinion, 
soon  begin  to  conceive. 

I  know  your  reply:  "New  Testament  saints 
are  all  baptized  first." 

Aimccr.  Suppose  it  granted,  were  they  bap- 
tized tliat  thereby  they  might  be  qualified  for 
tlieir  riglit  to  communion  of  saints,  so  that 
without  tiieir  submitting  to  water  they  were  to 
be  deried  the  other?  Further,  suppose  I 
should  grant  this  groundless  notion,  were  not 
the  Jews  in  Old  Testament  times  to  enter  the 
Church  by  circumcision,  for  that,  though  water 
is  not,  was  the  very  entering  ordinance?  Be- 
sides, a.s  I  said  before,  there  was  a  full  forbid- 
ding of  all  that  were  not  circumcised  from 
entering  into  fellowship,  with  a  threatening  to 
cut  tliem  off  from  the  Church  if  they  entered 
in  without  it,  yet  more  than  six  hundred  thou- 
sand entered  that  Church  without  it.  But  how 
now  if  such  an  one  as  you  had  then  stood  up 
and  objected.  Sir  Moses,  what  is  the  reason 
tliat  you  transgress  the  order  of  God  to  receive 
members  without  circumcision?  Is  not  that 
tlie  very  entering  ordinance?  Are  not  you 
commanded  to  keep  out  of  the  Church  all  that 
are  not  circumcised?  Yea,  and  for  all  those 
that  you  thus  received  are  you jiot  commanded 
tr  ca-st  them  out  again,  "to  cut  them  off  from 
among  his  people?" 

I  say,  would  not  this  man  have  had  a  far 
better  argument  to  have  resisted  Moses  than 
you  in  your  wordless  notion  have  to  shut  out 
men  from  the  Cluirch  more  holy  than  many  of 
ourselves?  But  do  you  think  that  Moses  and 
Joshua  and  all  the  elders  of  Israel  would  have 


thanked  this  fellow,  or  have  concluded  that  he 
spake  on  God's  behalf?  or  that  they  should 
then,  for  the  sake  of  a  better  than  what  you 
call  order,  have  set  to  the  work  that  you  wouIq 
be  doing,  even  to  break  the  Church  in  pieces 
fortius? 

But  say  you,  "If  any  will  find  or  force 
another  way  into  the  sheepfold  than  by  the 
footsteps  of  the  flock,  we  have  no  such  cus- 
toms, nor  the  churches  of  God."  P.  41. 

Answer.  What  was  done  of  old  1  have  Bhow- 
ed  you;  that  Christ,  not  baptism,  "is  the  way 
to  the  sheepfold"  is  apparent;  and  that  the 
person  in  mine  argument  is  entitled  to  all 
these — viz.,  Christ,  grace,  and  all  the  things 
of  the  kingdom  of  Christ  in  the  Church — is, 
upon  the  Scriptures  urged,  as  evident. 

But  you  add,  "  That  according  to  mine  old 
confidence  I  affirm,  '  That  drink  ye  all  of  this' 
is  entailed  to  faith,  not  baptism — a  thing,  say 
you,  soon  said,  but  yet  never  proved." 

Ansiver  1.  That  it  is  entailed  to  faith  must 
be  confessed  of  all  hands.  2.  That  it  is  the 
privilege  of  him  "that  discerneth  IJie  Lord's 
body,"  and  that  no  man  is  to  deny  him  it,  is 
also  by  the  text  as  evident,  (and  so  let  him  eat,) 
because  he  is  worthy.  Wherefore  he,  and  he 
only,  "  that  discerneth  the  Lord's  body,"  he  is 
the  worthy  receiver,  in  God's  estimation ;  but 
that  none  "discerneth  the  Lord's  body"  but 
the  baptized  is  both  fond  and  ridiculous  once 
to  surmise. 

Wherefore  to  exclude  Christians,  and  to  de- 
bar them  their  heaven-born  privileges,  for  want 
of  that  which  yet  God  never  made  the  wall  of 
division  betwixt  us,  this  looks  too  like  a  spirit 
of  persecution,  (Job  xix.  25,  26,  27,  28,  &c.,) 
and  carrieth  in  it  those  eighteen  absurdities 
which  you  have  so  hotly  cried  out  against. 
And  I  do  still  add,  "  Is  it  not  that  which 
greatly  prevaileth  with  God  to  bring  down 
those  judgments,  which  at  present  we  (the  peo- 
ple of  God)  groan  under?  I  will  dare  to  say 
it  was  a  cause  thereof."  Yea,  I  will  yet  pro- 
ceed :  I  fear,  I  strongly  fear,  that  the  rod  of 
God  is  not  yet  to  be  taken  from  us ;  for  what 
more  provoking  sin  among  Christians  than  to 
deny  one  another  their  rights  and  privileges  to 
which  they  are  born  of  God?  And  then  to 
father  these  their  doings  upon  God,  when  yet 
he  hath  not  commanded  it,  neither  in  the  New 
Testament  nor  the  Old  I 

But  I  may  not  lightly  pass  this  by,  for  be- 
cause I  have  gathered  eighteen  absurdities 
from  this  abuse  of  God's  ordinances,  or  from 
the  sin  of  binding  the  brethren  to  observe  or- 


DIFFERESCES  ABOUT  BAPTISM  SO  BAH   TO   COMMl'SUtS. 


der  nut  founded  on  the  comniuiul  of  (»od,  (and 
I  am  dure  you  have  none  to  ithut  out  men  lu 
good,  U8  holy  and  oa  sound  in  faith  an  ounwlvu 
from  coninumion,)  therefore  you  call  my  ciin> 
elusion  det'iluh,  (p.  43 ;)  top/uUof  ' 
jjrrjiidice,  (p.  41; I  and  me  one 
teho/urt,  (p.  42;)  '.  j>resuiitjUuuu4,  tin- 

peiir/iiiK/  thejtidijn  ■  (. 

Aiuwer:  IJut  what  is  there  in  my  pro|)<Mition 
that  men  considerate  can  Im;  otfended  »t? 
The!»c  are  my  words:  "Hut  to  exclude  Chris- 
tians from  church  communion,  and  to  debtir 
them  their  heaven-born  privileges,  for  the 
want  of  that  wliich  yet  iJod  never  made  a  wall 
of  divi-nion  between  us,  this  looks  t<Mi  like  a 
•pirit  of  persecution,  this  respecti-th  njoro  the 
form  than  the  spirit  ami  the  power  of  go«lli- 
no8s,  «&c.  Shall  I  add,  is  it  not  that  which 
greatly  prevailed  to  bring  down  those  judg- 
ments whielj  at  present  we  feel  and  groan 
uncler?  I  will  dare  to  say  it  w:ts  a  cause 
thereof."  I'p.  ll«i,  117.  A  was  in  my  copy, 
instead  whereof  the  printer  put  in  the;  for 
this,  although  I  speak  only  the  truth,  I  will 
not  beg  of  your  belief;  besides,  the  bookseller 
dcsire<l  me,  bd'ause  of  tho  printer's  haste,  to 
leave  the  1:^*1  sheet  to  be  overltmkiHl  by  him, 
which  was  the  cause  it  wad  not  among  the  er- 
rata. 

Hut,  I  say,  wherein  is  the  proposition  ofTen- 
»ive?  Is  it  not  a  wicke<l  thing  to  make  bant  to 
communion  where  (iod  hath  made  none?  Is 
it  not  a  wickidn<  -  '     that  a  wall  of  di- 

vision betwixt  Us  ;  never commandM 

to  be  so?     If  it  \iv  ut.t,  ju.itify  your  • 
if  it  be,  take  shame.     Hi-siih-s,  the  pr^  ^ 
is  universal ;  why  then  should  you  l)0  the  chief   I 
intcncled?     Hut  you  have  in  this  done  like  to 
tho  lawyers  of  old,  who  when  Christ  reprove*! 
the  Pharisei-s  of  wiekedncM  before  them,  saiil,  I 
"  Master,   thus    s.Hying   thou    reproaehi^t    us 
also." 

But  you  feign,  and  would  aUo  that  thf  w-rld 
should  believe,  that  the  eight04>n  a) 

which  naturally  flow  from  the  pn>|» '. 

make  to  be  the  efltn-ts  of  baptism,  saying  to  | 
me,  "  Nom-  bul  y     . 
truth  big  with  S4>  :.. 
W  42. 

I  answer:  this  is  but  speaking  wickedly  of 
Qod,  or  rather  to  justify  your  wortlIe«»  prac- 
tice. I  say  not  that  baptism  hath  any  ab- 
■unlity  in  it,  though  your  abasing  it  hath  them 
all,  ami  many  more,  while  you  mak«'  it.  with- 
out warrant  from  tho  word,  as  the  tl-imint* 
■word  to  keep  the  brotherhood  out  of  commu-  . 


nion,  because  ihey,  aAcr  your  manner,  canna 
(.tiiisent  thereto. 

And  let  no  man  b©  or*"     •    !  ' 
gc«t  that  baptium  may  !  1. 

'I 

•i 

!•  my  UhIv  ^'     lo  in> 

<igh    I   cuuld   iiMtauce 

many,  are  not  they  tho  worxb  of  our  Lord? 

Are  not  they  part  of  tho  S<ripturea  of  tiuth? 

And  yet  Miold.  ctco  with  thi-w  word*,  the 

devil  by     ■  \^,l 

out  the   :  'Ui 

also  n>ay  U-  i  i«  laid 

UjH.n    it  by    u  uy  (J,jJ. 

Ami  that  you  do  mi  is  manifent  by  what  I  bar* 

sniil  already,  and  shall  yet  say  to  your  fourtcva 

argumenln. 

My  I:.  UthU: 

"Thf  V.  your  carriage  to 

the^e  unUiipti^d  pcrtMJim  iu  keeping  them  out 
of  communion." 

An»%rrr.  You  will  set  up  your  own  words 
and  then  fight  against  them ;  but  my  words 
are  these:  "  What  greater  cont4*mpt  can  b« 
thrown  ujMin  the  saints  than  for  l!v  '  -.  n 

to  cut  them  off  from  or  to  debar  ;  ,   h 

communion !" 

And  now  I  add.  is  not  thb  to  dclirer  them 
to  tho  devil,  (1  Cor.  v.,)  or  to  put  thrm  to 
shame  before  all  that  see  your  act*?  There  is 
but  one  thing  can  hinder  this,  and  that  is, 
bystanders  sec  that  th€««<  your  It     '  'utt 

you  thiw  abuse,  are  »«  holy  mm  ■•*, 

.  U  all 

ill  you 

can  do  to  them  ^1  sin^ak  now  as  !••  ;•) 

is  no  Otht-r  til :u>  f«.  .1.  hi»r  t'l.  in  t!i.  ,ri 

of  saint- 

.\nd  n"W  i  lay  .i/awi,  '.ii'-  W'  TM  iii.4\  wi  11 
wonder  when  ihey  Mf  you  dony  holy  men  of 
<iiM|  that  lil><  !  saints 

n';it-h    you    II  and 

'ipy  do  not  UH"!  f 

,.   .         a  or  comniuui  ...      .  :..    . 
see  and  say  those  holy  men  of  God,  in 
ibie  acts  of  holincM,  are  not  ' 

you.     Yea,  I  will  put  it  to  y 
many,  y- 

with  hots  t 

you  dony  ronr 
as  holy,  as  uii>    . 

sounder,  in  the  faith  than  many  among  our- 
•elrcs?  Here  only  thry  make  the  •ln|>— ihry 
cannot,  without  lii;ht,  \»  driTrn  into  water 
b«ptitm  — I  mr«n  aAer  our  notion  of  it;  hot 


862 


EUNTAN'S  COMPLETE   WORKS. 


whal  if  they  were,  it  would  be  little  sign  to 
me  that  they  were  sincere  with  God. 

To  conclude  this :  when  you  have  proved  that 
water  baptism  (which  you  yourself  have  said 
is  not  a  church  ordinance,  p.  40)  is  essential  to 
church  communion,  and  that  the  Church  may, 
by  the  word  of  God,  bolt,  bar.  and  for  ever 
•hut  out  those  far  better  than  ourselves  that 
have  not,  according  to  our  notion,  been  bap- 
tired  with  water,  then  it  will  be  time  enough 
to  talk  of  ground  for  so  doing.  In  the  mean 
time  I  mu^t  take  leave  to  tell  you  there  is  not 
in  all  the  Bible  one  syllable  for  such  a  practice ; 
wh  r^'fore  your  great  cry  about  your  order  is 
wordless,  and  therefore  Ciithless,  and  is  a  mere 
human  invention. 

I  come  now  to  your  fourteen  arguments, 
and  shall  impartially  consider  them. 

Your  first  argument,  to  prove  it  lawful  to  re- 
ject the  unbaptized  saint,  is:  "Because  the 
great  commission  of  Christ  (Matt,  xxviii.)  from 
which  all  persons  have  their  authority  for  their 
ministry  (if  any  authority  at  all)  doth  clearly 
direct  the  contrary.  By  that  commission 
ministers  are  first  to  disciple,  and  then  to  bap- 
tize them  so  made  disciples,  and  afterwards  to 
teach  them  to  observe  all  that  Christ  com- 
man(L<  them  as  to  other  ordinances  of  worship. 
If  ministers  nave  no  other  authority  to  teach 
them  other  parts  of  Gospel  worship  before 
they  believe  and  are  baptized,  it  may  be 
strong. y  supposed  they  are  not  to  admit  them 
to  other  ordinances  before  they  have  passed 
this  first  enjoined  in  the  commission." 

Aiuwer  1.  That  the  ministers  are  to  disci- 
ple and  baptize  is  granted.  But  that  they  are 
prohibited  (by  the  commission,  Matt,  xxviii.) 
to  teach  the  disciples  other  parts  of  Gospel 
worship  that  have  not  light  in  baptism,  re- 
mains for  you  to  prove.  Shall  I  add,  this 
position  is  so  absurd  and  void  of  truth  that 
none  who  have  ever  read  of  the  love  of  Christ, 
the  nature  of  faith,  the  end  of  the  Gospel,  or 
of  the  reason  of  instituted  worship,  which  is 
edificati«m  with  understanding,  should  so  much 
as  once  imagine. 

But  where  are  they  here  forbidden  to  teach 
tlem  other  trutlis  before  they  be  baptized? 
This  text  as  fairly  denieth  to  the  unbaptized 
believer  heaven  and  glory.  Nay,  our  author 
in  the  midst  of  all  his  flutter  about  the  28th 
of  Matthew  dare  venture  to  gather  no  more 
therefrom  but  that  it  may  be  strongly  sup- 
posed. Behold,  therefore,  gentle  reader,  the 
ground  on  which  these  brethren  lay  the  stress 


of  their  separation  from  their  fellows  is  noth« 
ing  else  but  a  supposition,  without  warrant, 
screwed  out  of  this  blessed  word  of  God. 
Strongly  supposed!  But  may  it  not  be  as 
strongly  supposed  that  the  presence  and  bless- 
ing of  the  Lord  Jesus  with  his  ministers  ia 
laid  upon  the  same  grounds  also  ?  For  thus 
he  concludes  the  text:  "And  lo !  I  am  with 
you  always,  even  to  the  end  of  the  world." 
But  would,  I  say,  any  man  from  these  wordj 
conclude  that  Clirist  Jesus  hath  here  promised 
his  presence  only  to  them  that  after  disciplin- 
ing baptize  those  that  are  so  made,  and  that 
they  that  do  not  baptize  shall  neither  have  big 
presence  nor  his  blessing?  I  say  again, 
should  any  so  conclude  hence,  would  not  all 
experience  prove  him  void  of  truth?  The 
words  therefore  must  be  left  by  you  as  you 
found  them;  they  favour  not  at  all  your 
groundless  supposition. 

To  conclude,  these  words  have  not  laid  bap- 
tism in  the  way  to  debar  the  saint  from  fellow- 
ship of  his  brethren,  no  more  than  to  hinder 
his  inheritance  in  life  and  glory.  Mark  reads 
it  thus :  "  He  that  believeth  and  is  baptized 
shall  be  saved;  but  he  that  believeth  uot  shall 
be  damned;"  letting  baptism,  which,  he  men- 
tioned iu  the  promise,  fall  when  he  came  at 
the  threatening. 

God  also  doth  thas  with  respect  to  his  wor- 
ship in  the  Church ;  he  commands  all  and 
every  whit  of  his  will  to  be  done,  but  beareth 
with  our  coming  short  in  this,  and  that,  and 
the  other  duty.     But  let  us  go  on. 

Your  second  argument  is  : 

"  That  the  order  of  Christ's  commission,  as 
well  as  the  matter  therein  contained  to  be  ob- 
served, may  easily  be  concluded  from  God's 
severity  towards  them  that  sought  him  not  ac- 
cording to  due  order.  1  Chron.  xv.  13.  Was  God 
so  exact  with  his  people  then  that  all  things 
to  a  pin  must  be  according  to  the  pattern  in 
the  mount,  (Heb.  vii.  16;  ix.  11,)  whose  worship 
then,  comparatively  to  the  Gospel,  was  but 
after  the  law  of  a  carnal  commandment,  and 
can  it  be  supposed  he  should  be  so  indifferent 
now  to  leave  men  to  their  own  liberty  to  time 
and  place  his  appointments,  contrary  to  what 
he  hath  given  au  express  rule  for  in  his  word 
as  before?  Ezek.  xliv.  7,  9,  10.  It  was  the 
priest's  sin  formerly  to  bring  the  uncircum- 
cised  in  heart  and  flesh  into  his  house." 

Ansrver.  That  there  is  no  such  order  in  that 
commission  as  you  feign  I  have  proved.  As 
for  your  far-fetched  instance,  (1  Chron.  xv.,) 
it  is  quite  beside  your  purpose.     The  express 


l)Ih'Fh:iih:S('KS  Altnir  /M/T/.V.U   Sn   UAlt    To   CnMUl   \i,.\ 


-.13 


r  iiiiii  ,tt 


I'lMll,  lll|i|  ulii 

ll,,    n,        1,^     H.. 


wor.l   wiw,  tliiit   llin  prion!,  not  a  rnri,  alinultJ  \- 

htur  tln«  iirk  nf  (((hI.  AI*«)  they  wore  iiol  to 
touch  it,  niiti  yot  VtM  <li«l.  Kx.  xvv.  M;  1 
('hroii.  XV.  12-l<l;  Num.  Iv.  |A ;  1  Cliroii.  xiil. 
Now  if  you  cnii  iiiak<>  lh<<  '2M\\  of  ^! 
wy,  "  U«Trivo  iiono  Ihiit  iiro  ni>i 
flmt,  or  that  ('hrmt  w<iiil<i  hn\i<  thiiu  ••!  In. 
Ihiit  lire  hot  y<>t  haplixctl  kopt  i^'ifiriiiil  of  till 
oilier  irutliH  that  n-iipril  ohunh  t'onuiiunion, 

then  you  miy  Doiut'thiuK,  rUu  you  tht  hut  r 

n  itiiat  hofitro  tho  «impio  rtHnlor;   hut  wl 
liHloth  niity  hniiK  on  your  i»lffvo. 

A*  for  tho  pin<«  iiikI  tio  Lh  •>(  iho  tnlwrnnrli*,  I  (il 
tlii'V   w<T«<   i'Xpri«»i<ly    t'oiiiniiui<l)«l ;    iiihI    >< 
you  hiivi*  provnl  hy  th«*  Morii  <>(  U<h|  thiii 
ou^ht  to  Hhut  Niiiiitit  out  of  your  rontiiaiuioii 
for  Hunt  of  hiiptiiini.  Ih<<ti  you  niiiy  \n'n\i\  niort* 
JuKtIy  to  iimko  your  pnnillol.     Ilow  lltly  you  I  iltil  to  < 
havt>  urtct'tl   Kr.ok.  xliv.  to  iiiniiiuitlo  that  uu 
hapti/.«>tl  h<<lii<v*>rN  nro  likt>  tlw  uixirriinirliMil 
in    hi'art   uiiii    lli><>li,    I    havo    it    to  itll    (oMpcl 
n'ivi««-««  to  coiioiilir. 

Vour  lliinl  ar^unu'iit  i«  : 

"Tho  pfMitiro  of  the  flntl  (J-»i..  1  ..,,ni,i. 
with  thoui  thut  llmt  tru«toil  iu  ( 
tho  truth  i»f  whiil  I  MM-rt.  i 
thut  livfti  ut  tho  Hpriii^-houil  < 
truth,  nii*l  !•  '  d  iii<ailh, 

knew   (III'   !>•  II   IN-Itrr 

thuii  wo ;  hut  til  ill  I'oii 

furuiily  to  that  <  .4,^  tho  Not* 

of   the    iipmtlo«  •    thill    they   nvvnr 

Afrivril  to  Huoh  u   i.x  t   for  )    >ii 

iiown-tlitva.     Thov    ll  tho  '       "  If  i 

won!  u  •«,  tloT>  only, 

woro  r>  ■ 

Autirrr.  I  low  woti  you  liitvo  provinl  wlmt 
you  huvo  iuuu>rti-<l  U  nuinifio'  l>v  mt  miawor  to 
the  two  furiiipr  •rKUiiiontx      I  ihAt  lln' 

iiiiiii«li  I  '  .     '    I 

flmt  .1. 

OOIIUII." 
t<l  tho  n 

to  kivp  thoiii  out  ol  Iho  «  huri-li,  or   that  tlo' 
•|MMtl<ii  mill  rtr»t  »'•'"'•'■  '»■  .  11 .  II  ^  •'!  t,,  .111 
<tor«tAii<l  hy  thill 
k. . 

ha 

Iho   mokI       I 
not  ihitt  till 

It  ho  liii|>ii/<  <l  III  <>r<l<'r  to  llioir  I 
tho  Churrh  ,    ik  i"  •  •    •'■  "■    '• 
they   only,    wrr< 

n.r  . 

WHfiio  lh<*u*MO<U  •«!**  itxvitMl  ikttLoul  IL  ,   tU.,   by    Xh*. 


I      pl  M  I 
ht      It 


Mlnta  tvvr  •!• 

•'     it   \mi>- 
Th* 

■•« 

N.  w    1  .«!•• 


•  li 

I  ha 


^k« 


•  •! 

kt 

.1- 

•  tit 

•U- 


nianlCMl  la  km 

'li« 

•   manlfwtral 

•III 
f 


11- ij    «ili'«l 


864 


BU^YAN'S  COMPLETE   WOBKS. 


after  he  was  come  out  of  the  water,  as  he  was 
in  prayer;  for  the  heavens  were  opened  to 
John,  and  he  saw  and  bore  record,  because  he 
gaw  the  Spirit  descend  from  heaven  and  abide 
upon  Jesus  after  his  baptism,  as  he  was  in 
prayer.  Matt.  iii.  13-17;  Luke  iii.  21,  22. 
Thus  we  find  him  made  known  before  and 
after,  but  not  at  all  by  baptism,  to  be  the  Sent 
of  God. 

Aud  that  baptism  is  the  fruit  of  faith,  or 
that  faith  ought  to  be  tied  to  take  its  first  step 
in  water  baptism  in  the  instituted  worship  of 
God,  (this  you  must  prove,)  is  not  found  ex- 
pressed within  tlic  whole  Bible.  Faith  acts 
according  to  its  strength  and  as  it  sees;  it  is 
not  tied  or  bound  to  any  outward  circumstance ; 
one  believeth  he  may  aud  another  believeth  he 
may  not  either  do  this  or  that. 

Your  sixth  argument  is : 

"  If  baptism  be  in  any  sense  any  part  of  the 
fuundation  of  a  Church  as  to  order,  (Heb.  vi. 
1,  2.)  it  must  have  place  here  or  nowhere :  why 
are  tliosc  things  called  first  princii)les  if  not 
first  to  be  believed  and  practised?  Wh.y  are 
they  rendered  by  the  learned  the  A,  B,  C,  of  a 
Christian  and  the  beginning  of  Christianity 
milk  for  babes  if  it  be  no  matter  whether  bap- 
tism be  practised  or  no?  If  it  be  said,  "Water 
baptism  is  not  there  intended,  let  them  show 
me  how  many  baptisms  there  are  besides  water 
baptism.  Can  you  build  and  leave  out  a  stone 
in  the  foundation?  I  intend  not  baptism  a  foun- 
dation any  other  way  but  in  respect  of  order, 
and  it  is  either  intended  for  that  or  nothing." 

Amicer.  Baptism  is  in  no  sense  the  founda- 
tion of  a  Church.  I  find  no  foundation  of 
a  Church  but  Jesus  Christ  himself.  Matt. 
xvi.  18;  1  Cor.  iii.  11.  Yea,  the  founda- 
tion mentioned  (Heb.  iv.  1,  2)  is  nothing  else 
l)ut  this  very  Christ.  For  he  is  the  founda- 
tion, not  only  of  the  Church,  but  of  all  that 
good  that  at  any  time  is  found  in  her.  He  is 
tiio  foundation  of  our  repentance  and  of  our 
faith  towards  God.  Ver.  1,  2.  Further,  bap- 
tisms are  not  here  mentioned  with  respect  to 
tlie  act  in  water,  but  of  the  doctrine — that  is, 
the  signification  thereof,  the  doctrine  of  bap- 
tisms. And  observe,  neither  faith,  nor  re- 
pentance, nor  baptisms  are  called  here  founda- 
tions. Another  thing  for  a  foundation  is  here 
by  the  Holy  Ghost  intended,  even  a  foundation 
for  them  all— a  foundation  of  faith,  of  re- 
pentance, of  the  doctrine  of  baptisms,  of  the 
resurrection  of  the  dead,  and  of  eternal  judg- 
ment. And  this  foundation  is  Jesus  Christ 
himself,  and  these  are  the  first  principles,  the 


milk,  the  A,  B,  C,  and  the  beginning  of  the 
Christian  religion  in  the  world. 

I  dare  not  say.  No  matter  whether  water 
baptism  be  practised  or  no.  But  it  is  not  8 
stone  in  the  foundation  of  a  Church,  no  not 
respecting  order;  it  is  not  to  another  a  sign  of 
my  sonship  with  God;  it  is  not  the  door  into 
fellowship  with  the  saints;  it  is  no  church  or- 
dinance, as  you  yourself  have  testified.  P.  40. 
So,  then,  as  to  church  work,  it  hath  no  place 
at  all  therein. 

Your  seventh  argument  is : 

"  If  Paul  knew  the  Galatians  only  upon  the 
account  of  charity,  no  other  ways  to  be  the 
sons  of  God  by  faith  but  by  this  part  of  their 
obedience,  as  he  seems  to  import,  then  the 
same  we  may  judge  of  the  truth  of  men's 
profession  of  faith  when  it  shows  itself  by 
this  self-same  obedience,  (Gal.  iii.  26,  27;) 
baptism  being  an  obligation  to  all  following 
duties." 

Ansiver.  This  your  argument,  being  builded 
upon  no  more  than  a  seeming  import,  and 
having  been  above  ten  times  overthrown 
already,  I  might  leave  still  with  you  till  your 
seeming  import  is  come  to  a  real  one,  and  both 
to  a  greater  persuasion  upon  your  own  con- 
science. But  verily,  sir,  you  grossly  abuse 
your  reader.  Must  imports,  yea,  must  seem- 
ing imports,  now  stand  for  arguments,  thereby 
to  maintain  your  confident  separation  from 
your  brethren?  Yea,  must  such  things  as 
these  be  the  basis  on  which  you  build  those 
heavy  censures-  and  condemnations  you  raise 
against  your  brethren  that  cannot  comply 
without  you,  because  you  want  the  word?  A 
seeming  import!  But  are  these  words  of 
faith?  or  do  the  Scriptures  only  help  you  to 
seeming  imports  and  me-hap-soes  for  your 
practice?  No,  nor  yet  to  them  neither,  for  I 
dare  boldly  aflirm  it,  and  demand  if  you  can 
to  prove  that  there  is  so  much  as  a  seeming 
import  in  all  the  word  of  God  that  counte- 
nanceth  your  shutting  men  better  than  our- 
selves from  the  things  and  privileges  of  out 
Father's  house. 

That  to  the  Galatians  saith  not  that  Paul 
knew  them  to  be  the  sons  of  God  by  faith  no 
other  way  but  by  this  part  of  their  obedience; 
but  puts  them  upon  concluding  themselves  the 
sons  of  God  if  they  were  baptized  into  the 
Lord  Jesus,  which  could  not  (ordinarily)  be 
known  but  unto  themselves  alone,  because  be- 
ing thus  baptized  respecteth  a  special  act  of 
faith,  which  only  God  and  him  that  hath  and 
acteth  it  can  be  privy  to.     It  is  one  thing  for 


DIFFERESVKS  AliUlT  BAPTISil  Su    t.iu    i<>   <"Mmimo.\. 


Hti5 


Dim  that  administereth  to  baptize  in  tin;  imiiie 
cf  Jesus;  another  thing  fur  hiui  tliat  in  the 
*ubjeit  by  that  to  be  baj>tizetl  into  Jtnua 
Cliri.st.  15;iplizing  into  Christ  is  rallier  the 
act  of  the  faith  of  him  thai  is  baptizol  than 
hi.s  t;oing  into  water  and  eoniing  out  again; 
but  tliat  I'aul  knew  thist  to  be  the  Htato  uf  the 
Galatians  no  other  w.  y  but  by  their  external 
»ct^  of  being  ba|ttizeil  witii  water  in  \hh\\  wild 
ajid  unsound,  and  a  nii.serabh<  ini|K>rt  indeed 

Your  eigltth  argument  is: 

"If  being  baptized  into  ('hri^l  be  a  putting 
on  of  Clirist,  iw  Tuul  expri>?t«i>«,  then  they 
have  not  put  on  Christ,  in  that  8eniK>  hu  mOHnit, 
that  are  not  baptized;  if  this  putting  on  of 
Christ  doth  not  respect  the  visibility  of  Chris- 
tianity, ik^sign  stiiuething  else  its  itM  signilica- 
tioM  ;  great  men's  servants  are  known  by  their 
m:ister's  liveries,  so  are  iJospel  In-lievers  by 
tins  livery  of  water  baptism,  that  all  that  hrsl 
trusted  in  Christ  submitted  unto,  which  i*  in 
itself  a.s  much  an  obligation  to  all  Gospel  obe- 
dience UM  circumcision  watt  to  kee]>  the  whole 
kw." 

Anaurr.  For  a  reply  to  the  first  part  of  this 
argument  go  back  to  the  answer  of  the 
«9renth. 

Now  that  none  have  put  on  Christ  in  Paul'A 
sense,  yea,  in  a  saving,  in  the  best  mmiso,  but 
tliem  that  have,  ah  you  would  have  them,  gi>ne 
int<»  water,  will  lie  hanl  tor  you  to  prove,  yen, 
is  ungoilly  for  you  to  iissert. 

Your  comparing  water  baptism  to  a  gentle- 
man's livery,  by  which  hib  man  i-  Liiown  i..  be 
his,  i»  fantastical. 

(.to  you  but  ten  dooni  from  >>m  n-  im  n  n.ive 
knowl(*dge  of  you,  and  see  how  many  uf  the 
world  or  Christians  will  know  you  by  thiit 
gtxMlly  liver>'  to  Im.*  i>ne  that  hath  put  on 
Christ.  What!  known  by  water  Imptium  to 
b«  one  that  hath  put  on  Christ,  as  a  gentle- 
man's man  is  known  to  b«  his  master's  scr- 
v-int  by  the  gay  gnrmont  his  r  ..»  him! 

Away,  fond  man!  you  do  ipn'  I'-toxl: 

"  Ity  this  shall  all   men  know  tt..ii  )uu  are  n 
disciples,  if  you  love  one  nn<>tl;.  r  ' 

That  baptism  is  in  itself  '  '  •{>c«k 

propony,  it  is  false,  for  set  it iuid  it 

stands  without  the  stamp  of  heaven  upon  it, 
and  without  its  signification  also;  and  how,  as 
suvh,  it  shouM  b«"  oblit'inw  I  *•"«•  not. 

When 
of  and  111' 

know  not  what.     (.'irrunicis|f>n  was  lh«' 
ing  ordinance,   but    this  you   have  dn..    .    . 
baptism.     Further,  circumcision   tiien   bound 

56 


nun  to  tlx 
urv'«-d  bv  r 


icjKx-.     U  uuid  you  tuui  urge 
*^  Would  you  have  men  t-.  rr- 

ceive  It  Willi  such  coUM-ieiiccsT  Circuut<  t. 
in  the  tlcsh  was  a  lyjw  of  circuiiicUiou  m  la* 
heart,  and  not  of  water  haplism. 

Your  ninth  ui.  . : 

"If  it  were  .  .   Jc  in  lb-  ThriHalo- 

that    tin  V    lo.;.,«    the    !  t    the 

ii  of  Ju<lea,  (1  ThrM.  ii    .  a  ap- 

pear^  I'ollowed  thii  or.h-r  of  adding  b«pli<4'«l 
Uli.  vers    unto    the   Church,    then    ihi-y    that 
have  found  out  another  way  of  making  thurrh 
nieml>ent  are  not  by  that  ru'> 
but  rather  to  be  blamed :  it  « 
since  in  corrupteil  times,  but 
trom   the   beginning:    the  hr>i 
the  purest  pattern." 

Aitairrr.  That  the  text  aailh  lh>.-  .^.i^  a 
Church  of  Judea  I  find  not,  1  TboM.  ii.  14. 
And  that  the  Thessalonians  are  roiiunendc*! 
for  refusini;  to  ha\e  communion  with  tiu-  ua- 
bapti/t'd  i. 
pmvf  it  (•. 

thing,     .\gaiii,    (iial    tite    con 
Tlii>»s.  ii.  14j  do  i  ill.  flv  '.r  at  .; 

being  baptizeil.  i  tlta 

churches     of     If"!     mu'ii     m     .>.ii'    t      .ore     ID 

Christ  JeMUs"in  the  example  ol   w.«i<r  bap* 

lism,    it   <|uite  -  • 

runs   thus  :    "  1 

lowers  of  :  , 

are  in  Chi  .  i 

like  thing*  of  yuur  uwn  couii 

they  have  of  the  Jews,"  Ac. 

commends  tliem,  not  lor  that 

tiiud  with  Mata-r,  bu' 

ground  allb"'ii'li   b.i, 

them    in    ■'  lite   name   ui    ihi 

Jeaus:    "1  iig   like   thin..-^   ••; 

own  countrymen,  aa  they  di-i 

Will  you  not  leave  off  to  ahu<<    ^ 

Oud.  and  fi>rU'ar  turning  it  out  of 


shame  for  entering  into  i' 

1  'loubt.  to  ! 

trm   »<j  II. 


.11  I      .    .  I . 


.t.m  ••_•   i.,,*vi»tjt)  *.  I 


1 :    .  ,     :  the  meaibcn  al  G»- 

rinlh,  Ualalia,  ColoMa,  Rome,  uf   li»«a>  i^l 


B66 


BUNYAN'S  COMPLETE   WORKS. 


Peter  wrote  to,  were  not  baptized,  then  Paul's 
argun;(-iit.s  for  the  resurrection  to  them,  or  to 
press  tl.eni  to  holiness  from  that  ground, 
(liom.  vi.;  Col.  ii.;  1  Cor.  XV.,)  was  out  of 
doors  and  altogether  needless;  yea,  it  be- 
speak, his  ignorance,  and  throweth  contempt 
mil    the    Spirit's   wisdom 


"I 


Heb.  vi.;  1  Pet. 
iii.  12)  by  which  he  wrote;  if  that  must  be 
as-serted  as  a  ground  to  provoke  them  to  such 
an  end  whicii  had  no  being,  and  if  all  the 
members  of  all  those  churches  were  baptized, 
why  should  any  plead  for  an  exemption  from 
baptism  for  any  such  member  now?" 

Aii-nra:  Suppose  all,  if  all  these  churches 
were  baptized,  what  then?  that  answereth  not 
our  question.  We  ask  where  you  find  it 
written  that  those  that  are  baptized  should 
keep  men  :us  holy  and  as  much  beloved  of  the 
Lord  Jesus  as  themselves  out  of  church  com- 
munion for  want  of  light  in  water  baptism? 

Why  we  plead  for  their  admission,  though 
they  sec  not  yet  that  that  is  their  duty,  is  be- 
cause we  are  not  forbidden,  but  commanded, 
to  receive  them,  because  God  and  Christ  hath 
done  it.  Kom.  xiv.  15. 

Your  eleventh  argument  is: 

"If  unbaptized  persons  must  be  received 
into  churches  only  because  they  are  believers, 
though  they  deny  baptism,  then  why  may  not 
others  plead  for  the  like  privileges  that  are 
negligent  in  any  other  Gospel  ordinance  of 
worship,  from  the  same  ground  of  want  of 
light,  let  it  be  what  it  will?  So,  then,  as  the 
consequence  of  this  principle,  churches  may 
be  made  up  of  visible  sinners  instead  of  visi- 
ble saints." 

AuKUir.  I  plead  not  for  believers  simply  be- 
cause they  are  believers,  but  for  such  believers 
of  whom  we  are  persuaded  by  the  word  that 
God  hath  received  them. 

2.  There  are  some  of  the  ordinances  that, 
DC  tluy  neglected,  the  being  of  a  Church,  as 
to  her  visible  Gospel  constitution,  is  taken 
quite  away ;  but  baptism  is  none  of  them,  it 
being  no  diurch  ordinance  as  such,  nor  any 
part  of  faith,  nor  of  that  holiness  of  heart  or 
life  that  showeth  me  to  the  Church  to  be  in- 
deed a  visible  saint.  The  saint  is  a  saint  be- 
fore, and  may  walk  with  God,  and  be  faithful 
with  the  saints  and  to  his  own  light  also, 
though  he  never  be  baptized.  Therefore  to 
plead  for  his  admission  makes  no  way  at  all 
for  the  admission  of  the  open  profane,  or  to 
receive,  as  you  profess  you  do,  persons  unpre- 
pared to  the  Lord's  table  and  other  solemn 
appointments.  P.  29. 


Your  twelfth  argument  is: 

"  Why  should  professors  have  more  light  m 
breaking  of  bread  than  baptism,  that  this 
must  be  so  urged  for  their  excuse?  Hath 
God  been  more  sparing  in  making  out  his 
mind  in  the  one  rather  than  the  other?  la 
there  more  of  precept  or  precedent  for  the 
supper  than  baptism?  Hath  God  been  so 
bountiful  in  making  out  himself  about  the 
supper  that  few  or  none  that  own  ordinances 
scruple  at  it?  And  must  baptism  be  such  a 
rock  of  offence  to  professors  that  few  will  in- 
quire after  it  or  submit  to  it?  Hath  not  man's 
wisdom  interposed  to  darken  this  part  of 
God's  counsel,  by  which  professors  seem  will- 
ingly led,  though  against  so  many  plain  com- 
mands and  examples,  written  as  with  a  sun- 
beam, that  he  that  runs  may  read?  And 
must  an  advocate  be  entertained  to  plead  for 
so  gross  a  piece  of  ignorance  that  the  meanest 
babes  of  the  first  Gospel  times  were  never 
guilty  of?" 

Answer.  Many  words  to  little  purpose. 

1.  Must  God  be  called  to  an  account  by 
you  why  he  giveth  more  light  about  the  sup- 
per than  baptism?  May  he  not  show  to  or 
conceal  from  this  or  any  other  of  his  ser- 
vants which  of  his  truths  he  pleaseth?  Some 
of  the  members  of  Jerusalem  had  a  greater 
truth  than  this  kept  from  them,  for  aught 
I  know,  as  long  as  they  lived,  (Acts  xi.  19,) 
yet  God  was  not  called  in  question  about  it. 

2.  Breaking  of  bread,  not  baptism,  being  a 
church  ordinance,  and  that  such  also  as  must 
be  often  reiterated,  yea,  it  being  an  ordinance 
so  full  of  blessedness  as  likely  to  present  union 
and  communion  with  Christ  to  all  the  mem- 
bers that  worthily  eat  thereof — I  say,  the 
Lord's  Supper  being  such  that  while  the 
members  sit  at  that  feast  they  show  to  each 
other  the  death  and  blood  of  the  Lord,  as 
they  ought  to  do,  till  he  comes,  (1  Cor.  x.  15, 
16,  17;  xi.  22,  23,  24,  25,  26,)  the  Church  as 
a  Church  is  much  more  concerned  in  that 
than  in  water  baptism,  both  as  to  her  faitli 
and  comfort,  both  as  to  her  union  and  com* 
munion. 

3.  Your  supposition  that  very  few  professora 
will  seriously  inquire  after  water  baptism  is 
too  rude.  What!  must  all  the  children  of  God 
that  are  not  baptized  for  want  of  light  be  still 
stigmatized  with  want  of  serious  inquiry  after 
God's  mind  in  it? 

3.  That  I  am  an  advocate,  entertained  to 
plead  for  so  gross  a  piece  of  ignorance  as  want 
of  light  in  baptism,  is  but  like  the  rest  of  your 


DIFFERENCES  ABOUT  BAPTISM  SO  BAR   TO  COMMlWIoy. 


867 


jumbling.  I  plcail  for  coiiiiiiuiiinii  with  men 
godly  mill  faitlit'ul;  I  pli-ud  thut  tluy  may  bo 
received  tliat  Ciod  huth  !«hu\vf<l  ut  he  huth  re- 
ceived and  commanded  we  should  receive 
tlK-m. 

Vour  thirteenth  argument  i.n : 

"  If  obedience  must  discover  the  truth  of  a 
man'ii  faith  to  other!),  why  mu-«t  baptiAm  Ih' 
•hut  out,  as  if  it  was  no  part  of  (.ioHpel  ubedi- 
dience?  la  there  uo  precept  for  thiH  practice, 
that  it  must  be  thus  dettpised  tut  u  mutter  uf 
little  use?  Or  shall  one  of  Christ's  preciomt 
commands  be  blotted  out  of  a  (.'liristiau's  obe- 
dience, to  make  way  for  a  church  fellowship 
of  man's  devising?" 

Aimwcr  1.  Tliis  is  but  round,  rnund,  the 
same  thin^;  over  uud  over.  That  my  nbiHiienco 
to  water  is  not  a  discovery  of  my  faith  to 
others  is  evident ;  from  the  body  of  the  llible 
we  find  iinthiii);  that  atlirms  it. 

And  I  will  iiow  add,  tliat  if  a  man  cannot 
show  himself  a  Christian  without  water  bap- 
tism, '*  he  shall  never  show  either  tmiut  ur 
Biiiuer  that  he  is  a  Cliristian  by  it." 

2.  Who  they  are  that  despise  it  I  know  not; 
but  that  church  membership  may  be  without 
it  (seeing  eten  you  yourself  have  cnnrludetl  it 
is  no  church  ordinance,  p.  40,  n«»r  tiie  enterinj; 
ortiinance,  pp.  3,  4)  staiideth  botli  with  Scrip- 
ture and  reason,  a-s  mine  ar)(umentit  make 
manifest.  So  tliat  all  your  ar(;umentM  prove 
no  more  than  this,  "  that  you  are  mi  we<ldeii  to 
your  wordless  notions  that  charity  can  have 
no  I  lace  with  you."  Have  you  all  thia  while 
»o  much  as  given  me  one  small  piece  of  a  text 
to  prove  it  unlawful  for  the  Church  to  receive 
those  whoiu  she,  by  the  word,  percciveth  the 
Lord  God  and  her  Christ  bath  received?  No; 
and  therefore  you  have  luiid  so  much  as 
amountti  to  nothing. 

Your  last  arguiiH-nt  is: 

"The  bapti.>.m  of  John  wa*  *«>  fjir  honoured 
and  dignitietl  that  they  that  t   to  it 

are  said  to  justify  CJod,  and   '  ■   did  it 

not  are  saitl  to  reject  bin  ct>uns«I  a|nii"<«t  them- 
m'lvc!*;  so  that  their  receiving  or  r  ■  •  ■  -  ''so 
whole  doctrine  of  CmmI  hath  Ha  •!  n 

from  this  njn;;!."  practice.     A' 
much  to  be  H.tid  of  the  bapti 
Ie»s  you   will  .H.iy  it  in  inferior  tu  Jubn'a  m  i 
worth  and  use?" 

Aniteer   1.  That  our  denomination  of  ) 
Tievers,  and  of  our  receiving  the  d<H-trinc  <.i 
the  I^ird  Jesiw  is  not  to  b*»  reckoned  friiOi  oqr  ; 
baptism  is  .%  to  our  I 

notion  of  it,  •>n  re-  ' 


ccived  the  doctrine  of  the  Ouspid,  and  »u  »\ium 
it  UM  by  their  cunfe«iion  of  faith,  they  unlj 
ought  to  bo  bnpticetl.  T)ii«  might  i»erve  fat 
an  answer  for  all ;  but — 

'2.  The  baptinin  of  John  wan  "  tlin  Iwptiitni 
of  refK-ntunce  l«>r  the  ri  ■  '   «'f 

which  water  wa«  but  an  "  •  iMoii 

.Mark  i.  4.  Now  what  i»  liie  (>uplii»m  of  rr- 
|K-ntancu  but  an  unfeigned  acknowlclgmeui 
that  they  were  vinnent,  and  tottuud  in  need  of 
a  Saviour,  Jevus  Chrinl.    Tl        '  ■i 

baptism  under  this  notion,  th<  i  :   I 

not   receive,  *'  I 
that  they  were    ^ 
as  other  men,  that  they  had  m 
ance ;"    not   but  that   they  w        .  a 

bnptizctl  with  water,  might  that  have  been 
without  an  acknowledgment  '.'  '  *'  ■  wrrw 
sinners;  wherefore,  sccint;  th<  •  <•.«! 

respected  rather  tin-  : 
Christ  th.TU  the  out\s 

ye  ought  lUit,  as  you  do  by  liim  y<iur  r<  i      i 
ing,  to  make  it  rather,  at  least  in  the  r<  \    ,  ^ 
tion  of  it,  to  terminate  in  the  outward  act  uf 
being  baptized,  but  in  unfeignetl  and  imuud 
repentance  and  the  receiving  Jesu*  ( 'hrinl  by 
faith. 

Further.  A  d<*sir**  to  «»nbmit  Ia  J<»hn**  ws!*>f 
ba|itism,  or  of  I 
did  not  demon-- 
ceiving  of  the  whole  doctrine  of  (iod,  aa  yuu 

BUgg»1»t. 

Why  did   John   reject  the   riiariaeea  that 
wouhl  bu^  I,  and  Piiul  examine 

them  that  ':   A«»-  xit    J.  -^ 

If  your 
rather  »a> ,  '  ' 

tixtfd,  and  seeing  you  liave  bi-en  (>aptiZ4><i.  vuu 
neetl  not  to  be  que»lioned  any  further:  '^•■>>' 
nubmitling  to  John'*  water  to  u*  i*  a  aui 
•  '  ;  yuu  ii.ivi- 

I  • 

iiut   I   liiy,  w  "^ 

•nd  Paul  a*k  t 

ceivrd   tlie  Holy  tth.wt?     Ye«,  it  l«  v 
that  a  ixian  may  l»e  deairou*  o(  water.  :.. ..   .i 
man  may   Iw  bapticeil,  and  neither  onn  lh« 


unded  therefore  ihia  jroor  l«4 
<o  the  rwt,  tt|ion  an  utter  mU- 


ihtch 


although    Ihcy    \k   ii»i»e.l    «.th    it»ll,    I    miU 


868 


BUNTAN'S  COMPLETE  WORKb, 

if  I   can  turn  them   into 


with  patience  see 
food. 
Your  first  question  is : 
"  I  ask  your  own  heart  whether  popularity 
and  applause  of  variety  of  professors  be  not 
in  the  bottom  of  what  you  have  said-that 
hath  been  your  snare  to  pervert  the  right  ways 
of  the  Lord,  and  lead  others  into  a  path 
wherein  we  can  find  none  of  the  footsteps  of 
the  flock  of  the  first  ages?" 

Answer.  Sotting  aside  a  retaliation  like  your 
question,  I  say,  and  God  knows  I  speak  the 
truth,  I  have  contemplated  to  do  what  I  have 
done  by  a  provocation  of  sixteen  years  long- 
tempted,  I  say,  by  the  brethren  of  your  way, 
who,  whenever  they  saw  their  opportunity, 
have  made  it  their  business  to  seek  to  rend  us 
in  pieces;  mine  own  self  they  have  endeav- 
oured to  persuade  to  forsake  the  Church ;  some 
they  have  rent  quite  off  from  us,  others  they 
have  attempted  and  attempted  to  divide  and 
break  off  from  us,  but  by  the  mercy  of  God 
have  hitherto  prevented, 

A  more  large  account  you  may  have  in  my 
next,  if  you  think  good  to  demand  it;  but  I 
thank  God  that  I  have  written  what  I  have 
written. 

Question  2  "Have  you  dealt  brotherly  or 
like  a  Christian  to  throw  so  much  dirt  upon 
your  brethren,  in  print,  in  the  face  of  the 
world,  when  you  had  opportunity  to  converse 
with  them  of  reputation  amongst  us  before 
printing,  being  allowed  the  liberty  by  them  at 
the  same  time  for  you  to  speak  among  them?" 
Anm'er.  I  have  thrown  no  dirt  upon  them, 
nor  laid  anything  to  their  charge,  if  their 
practice  be  warrantable  by  the  w'ord ;  but  you 
have  not  been  offended  at  the  dirt  yourselves 
have  thrown  at  all  the  godly  in  the  land  that 
arc  not  of  your  persuasion,  in  counting  them 
unfit  to  be  communicated  with  or  to  be  accom- 
panied with  in  the  house  of  God.  This  dirt 
you  never  complained  of,  nor  would,  I  doubt, 
to  this  day,  might  you  be  still  let  alone  to 
throw  it.  As  to  my  book,  it  was  printed  be- 
fore I  spake  with  any  of  you  or  knew  whether 
1  might  be  accepted  of  you.  As  to  them  of 
reputation  among  you,  I  know  others  not  one 
little  inferior  to  them,  and  have  my  liberty  to 
consult  with  whom  I  like  best. 

Question  3.  "  Doth  your  carriage  answer  the 
law  of  love  or  civility,  when  the  brethren  used 
means  to  send  for  you  for  a  conference,  and 
their  letter  wa.s  received  by  you,  that  you 
should  go  out  again  from  the  city,  after  know- 
ledge of  their  desires    and  not  vouchsafe  a 


meeting  with  them,  >vhen  the  glory  of  God 
and  the  vindication  of  so  many  churches  is 
concerned?" 

Answer.  The  reason  why  I  came  not  amongst 
you  was,  partly  because  I  consulted  mine  own 
weakness,  and  counted  not  myself  (being  a 
dull-headed  man)  able  to  engage  so  many  ol 
the  chief  of  you  as  I  w^as  then  informed  in- 
tended to  meet  me ;  I  also  feared,  in  personal 
disputes,  heats  and  bitter  contentions  might 
arise,  a  thing  my  sj^irit  hath  no  pleasure  in. 
I  feared  also  that  both  myself  and  words  would 
be  misrepresented,  and  that  not  without  cause ; 
for  if  they  that  answer  a  book  wall  alter  and 
screw  arguments  out  of  their  jjlaces,  and  make 
my  sentences  stand  in  their  own  words,  not 
mine — when  (I  say)  my  words  are  in  a  book  to 
be  seen,  what  would  you  have  done,  had  I  in 
the  least,  either  in  matter  or  manner,  though 
but  seemingly,  miscarried  among  you  ? 

As  for  the  many  churches  which  you  say  are 
concerned,  as  also  the  glory  of  God,  I  doubt 
not  to  say  they  are  only  your  wordless  ojiinions 
that  are  concerned ;  the  glory  of  God  is  vindi- 
cated :  "  We  receive  him  that  God  hath  re- 
ceived, and  that  to  the  glory  of  God."  Rom 
XV.  16. 

Question  4.  "  Is  it  not  the  spirit  of  Diotre- 
plies  of  old  in  you,  who  loved  to  have  the  pre- 
eminence, that  you  are  so  bold  to  keep  out  all 
the  brethren  that  are  not  of  your  mind  in  this 
matter  from  "having  any  entertainment  in  the 
churches  or  meetings  to  which  you  belong, 
though  you  yourself  have  not  been  denied  the 
like  liberty  among  them  that  are  contrary- 
minded  to  you  ?  Is  this  the  way  of  your  re- 
taliation? Or  are  you  afraid  lest  the  truth 
should  invade  your  quarters  ?" 

Answer.  I  can  say  I  would  not  have  the 
spirit  you  talk  of;  what  I  have  of  it,  God  take 
it  from  me.  But  what  was  the  spirit  of  Dio- 
trephes?  Why,  not  to  receive  the  brethren 
into  the  Church  and  to  forbid  them  that  would. 
3  John  9,  10.  This  do  not  I ;  I  am  I'or  com- 
munion with  saints  because  they  are  saints ;  I 
shut  none  of  the  brethren  out  of  the  churches, 
nor  forbid  them  that  would  receive  them.  I 
say  again,  show  me  the  man  that  is  a  visible 
believer  and  that  walketh  with  God,  and  though 
he  differ  with  me  about  baptism,  the  doors  of 
the  Church  stand  open  for  him,  and  all  our 
heaven-born  privileges,  he  shall  be  admitted 
to  them.  But  how  came  Diotrephes  so  lately 
into  our  parts?  Where  was  he  in  those  days- 
that  our  brethren  of  the  baptized  way  would 
neither  receive  into  the  Church  nor  pray  witl; 


niFFKREyCKS  ABOUT  BAPTISM  SO  BAR   TO   COMMIWIOS. 


men  as  go  h1  jw  theraaelvcn,  beoau-s*  tht«y  were 
not  bajitizoil,  but  would  either,  like  C^uakent, 
Btand  with  their  hat.s  ou  their  heml*  or  eL»« 
withdraw  till  we  luul  done? 

As  Ui  our  uot  sullVring  lhos«e  you  plead  for  to 
preach  iu  our  iuseniblie!«,  tho  retuiou  in  becauM) 
we  cannot  yet  prevail  with  them  to  rciK-nl  of 
their  church-rending  principle*.  Ajj  to  the  re- 
taliation, mind  the  hand  of  God  and  remeuiber 
Adonibezek.  Jutlj^c-  i.  7. 

Let  the  truth  come  into  our  cjuartent  and  wel- 
come, but  sowers  of  discord,  lurause  the  Lord 
hates  it,  we  also  ourselves  will  avoid  them. 

Quenlion  5.  "  Is  there  no  contempt  cjwt  uihui 
the  brethren  who  desire<l  your  satisfaction,  that 
at  the  same  tinie  when  you  had  opportunity  to 
speak  to  them,  instead  of  that  you  committr<l 
tho  letters  to  others  by  way  of  rellection  upon 
them?" 

Awuvr.  It  is  no  contempt  at  lUl  to  consult 
men  more  wise  and  Judicious  than  him  tluit 
wrote  or  myself  either.  Hut  why  not  consult 
with  others?  Is  wisdom  to  die  with  you?  Or 
do  you  count  all  that  yourselves  have  no  hand 
in  doiu'  to  your  disparajjement  ? 

l^urftiim  G,  "  Dill  not  your  presumption 
prootpt  you  to  provoke  them  to  printing  iu 
your  letter  to  them,  when  they  desired  to  bo 
found  in  no  such  practice,  le^tt  the  enemies  of 
truth  should  take  .  i»y  it?" 

Answer.  What  ]  .  .u  to  print  will  be 

best  known  at  the  iia,\  oi  judgment  — whether 
you  fear  of  losing  your  wordles-vopiuion  or  my 
plain  answer  to  your  letter.  The  wonLi  in  my 
letter  are,  "  As  for  my  book,  never  defer  \\n 
answer  till  you  si>eak  with  me,  for  I  strive  not 
for  masterj',  but  truth."  Though  you  tlitl  not 
desire  to  write,  yet  with  ii"  th«re  was  continual 
lalxjur  to  rend  us  t  .  id  to  prevent  that 

which  Wits  in  my  i.  .written.     And  let 

who  will  take  advantage,  so  tho  truth  of  God 
and  tlic  edification  of  my  brother  be  promoted. 
Qufstion  7.   "  Whether  your  principle  and 
practice  is  not  etpially  . I.  .^  well  on 

us — viz.,  EjMs<<)p;il,,  I'i  i   Ind»>- 

pi'udents — who   are  al.io   ul   uur 
practice,  though  tlu-y  differ  with  i; 
subject  of  baptism?     Do  you  delight  to  have 
your  hand  against  every  man?" 

Aiuic^r.  I  own  water  bapti.tm  to  he  God'a 
ordinance,  but  I  niake  no  idol  of  iu  Where 
you  call  now  the  Kpincopnl  to  sitlo  with  you, 
and  also  tlio  Tresbyterian,  Ac.,  you  will  not 
find  thorn  eiu-^ily  persuaded  to  conclude  with 
you  against  me.  They  are  against  yuur  man- 
ner  of  dipping,  at  well  aa  the  •ubject  of  water 


baptiiiuj;  neither  do  you,  for  all  you  n.iu.r 
them,  agree  tugellior  in  all  but  tho  - 
I>o    you    allow    their    tpriukling?     U.    ,,.„ 
allow  their  aiguing  with    the   crow?    Why 
then  have  you  »o  -•     ■'  '  ,., 

over,  condemned  tl.  .• 

I  «•»  •>"'  ,  \.  .,, 

»busivo   .  ,  V  '  JM 

a;;ainnt  luv ,  but  i  am  lor  union,  concord,  and 
coiiimuiiion  of  Mint!  mit  K-tint*  ai..|  i,.r  th.^i 
cause  1  wrote  my  book. 

To  conclude : 

I.  In  all  I  have  said  I  put  a  difference  be* 
twei'U    my  brethren   of  •  ^  ,y  ,    ] 

know  some  are  more  m<'  . 

-'.  When  I  pUrtd  for  tiic  untjupiur<t.  1 
chietly  intend  those  that  are  not  mj  baplii^d 
as  my  brethren  judge  right,  according  to  the 
first  pattern. 

3.  If  any  Hhall  count  my  pa|)eni  worth  th« 
scribbling  against,  let  him  d«al  with  mine 
arguments  and  things  immi-dialely  drfM-nd- 
ing  U|H)n  them,  antl  not  conclude  he  hath 
confuted  a  book  when  he  li.illi  -.uIv  i|uar- 
relied  at  words. 

4.  I  have  done  when  I  hav«  i^.w  yy,  dtAt  1 
strive  not  for  mastery  nor  to  show  mysrlf  aio- 
gular,  but,  if  it  might  be,  for  union  an  i 
munion  among  th<>  e"')ly.     And  <-.iunt  : 

as  an  enemy  l>  truth. 

5.  And  nov\  ■>,  I  coiu- 
mend  you  to  (tod,  who  can  |uirdon  your  sin, 
and  give  you  more  grace  and  an  inheritance 
among  tiiem  that  are  sanctified  by  faith  io 
Jesus  Christ.     Amen. 


HHRKFOLIjOWCTII  MU.  IIKNUY  Jl  -  - 
JrixJMKNT  Ul'ON  TIIK  SAMK  AUut- 
.MKNT. 

SkieA  at  art  wtai  in  (hf  /ailK  nteitt  yom,  Jc— 
Rom.  xir.  1. 

Wiif:Hj:ii  "Mimo  •n|>jw.«««  0\r  rrr^Jrinp  th'r» 


but  not  a  receiving  of  such  as  were  weak  ioto 
the  Church ; 

For  answer  unto  which,  roi.' 

T  1  tho  text  are  two  mtugi  to  b«  to- 

tinit.  W  >r  faith  tbb  ifl  Ibai 

muAt  not  i  K- 

Secondly,  lly  whom  and  to  what  b«  that  ia 
weak  in  the  faith  i»  •    '- -irwL 


870 


BUNYAS'S  COMPLETE    WORKS. 


To  the  first,  What  weakness  of  faitli  this  is 
that  must  not  hinder  receiving— whether  was 
it  weakness  in  the  graces  of  faith  or  in  the 
doctrine  of  faith?  It  is  conceived  the  first 
19  included,  but  the  second  principally  in- 
tended. 

First.  That  some  of  the  Lord's  people  are 
weak  in  the  graces  of  faith  will  be  confessed 
by  all,  and  that  the  Lord  would  have  his 
lambs  fed  as  well  as  his  sheep,  and  his  chil- 
dren as  well  as  grown  men,  and  that  he  hath 
given  the  right  to  Gospel  privileges  not  to  de- 
grees of  grace,  but  to  the  truth.  "  Him  that 
is  weak  in  the  faith  receive  you,"  or  unto 
you,  as  some  good  translations  read  it.  Rom. 
xiv.  1. 

Secondly.  It  is  supposed  this  command  of 
receiving  him  that  is  weak  in  the  faith  doth 
principally  intend  he  that  is  weak  in  the  doc- 
trine of  faith,  and  that  not  so  much  in  the 
doctrine  of  justification  as  in  Gospel  institu- 
tions, as  doth  appear  by  the  second  and  sixth 
verses,  which  show  that  it  was  in  matters  of 
practice,  wherein  some  were  weak  and  at 
which  others  were  offended;  notwithstanding 
the  glorious  Lord,  who  bears  all  Israel  upon 
his  heart,  receives  (verse  3)  and  commandeth, 
"  Him  that  is  weak  in  the  faith  receive  you," 
or  unto  you. 

Therefore,  here  we  are  to  inquire  of  the 
receiving  in  the  text,  "by  whom  and  to 
what"  lie  that  is  weak  in  the  faith  should 
be  received? 

In  which  inquiry  there  are  two  parts : 

First.  By  whom  ? 

Secondly.  To  what? 

To  the  first.  The  text  makes  answer,  "  Him 
that  is  weak  in  the  faith  receive  you,"  or 
unto  you ;  which  must  be  the  Church  at 
Rome,  to  whom  the  epistle  was  writ,  as  also 
to  all  the  beloved  of  God,  called  to  be  saints. 
Rom.  i.  7.  And  as  to  them,  so  unto  all 
churches  and  saints  beloved  and  called  through- 
out the  world. 

Ndte,  that  epistles  are  as  well  to  direct  how 
churches  are  to  carry  things  towards  saints 
without  as  to  saints  within,  and  also  towards  all 
men,  so  as  to  give  no  ofience  to  Jew  or  Gen- 
tile, nor  to  the  Church  of  God. 

The  second  part  of  the  inquiry  is.  To  what 
he  that  is  weak  in  the  foith  is  to  be  received? 
Whether  only  unto  mutual  affection,  as  some 
affirm,  as  if  he  were  in  church  fellowship 
before  that  were  weak  in  the  faith?  Or 
whether  the  text  doth  as  well,  if  not  rather, 
intend  the  receiving  such    as  were  and   are 


weak  in  the  faith  not  j>nly  unto  mutua  affeo 
tion  if  in  the  Church  but  unto  church  .ellow- 
ship  also  if  they  were  out.  For  clearing  of 
which  consider  to  whom  the  epistle  was  writ- 
ten. Rom.  i.  7.  Not  only  to  the  Church  there, 
but  unto  all  that  were  beloved  of  God  and 
called  to  be  saints  in  all  ages.  And  as  at 
Rome  it  is  like  there  then  were,  and  in  other 
places  now  are,  saints  weak  in  the  faith,  both 
in  and  out  of  church  fellowship,  so  it  is  prob- 
able there  then  were,  and  elsewhere  now  are, 
those  that  will  cast  such  out  of  their  mutual 
affection.  And  if  they  will  cast  such  out  of 
their  mutual  affection  that  are  within,  no 
doubt  they  will  keep  out  of  their  church  fel- 
lowship those  that  are  without. 

Argument  L  Whereas  the  Lord's  care  ex- 
tends to  all  his,  and  if  it  were  a  good  argu- 
ment in  the  third  verse  for  them  to  receive 
those  within  because  God  hath  received  them, 
it  would  be  as  good  an  argument  to  receive  in 
those  without,  for  God  hath  received  them 
also ;  unless  it  could  be  proved  that  all  that 
were  and  are  weak  in  the  faith  were  and  are 
in  church  fellowship,  which  is  not  likely,  for 
if  they  would  cast  such  out  of  their  affection 
that  are  within,  they  would,  upon  the  same 
account,  keep  them  out  of  church  fellowship 
that  were  without.  Therefore,  as  it  is  a  duty 
to  receive  those  within  unto  mutual  affection, 
so  it  is  no  less  a  duty,  by  the  text,  to  receive 
such  weak  ones  as  are  without  into  church 
fellowship. 

Argument  2  is  urged  from  the  words  them- 
selves, which  are,  "  Receive  him  that  is  weak 
in  the  faith,"  wherein  the  Lord  puts  no  lim- 
itation in  this  text  or  in  any  other ;  and  who  is 
he  then  that  can  restrain  it,  unless  he  will 
limit  the  Holy  One  of  Israel  ?  And  how  would 
such  an  interpretation  foolishly  charge  the 
Lord,  as  if  he  took  care  only  of  those  within, 
but  not  like  care  of  those  without ;  whereas  he 
commandeth  them  to  receive  them,  and  useth 
this  motive,  he  had  received  them;  and  he  re- 
ceiveth  those  that  are  weak  in  the  faith,  if 
without  as  well  as  those  within. 

From  the  example,  viz.,  that  God  had  re- 
ceived them ;  whereas  had  he  been  of  the 
Church,  they  would  have  been  persuaded  of 
that  before  the  motive  was  urged,  for  no  true 
Church  of  Christ's  would  take  in  or  keep  in 
any  whom  they  judged  the  Lord  had  not  re- 
ceived ;  but  those  weak  ones  were  such  as  they 
questioned  whether  the  Lord  had  received 
them,  else  the  text  had  not  been  an  answer 
sufficient  for  their  receiving    them.      There 


DIFFERESCf:S  ABOUT  BAPTISM  SO   BAH    TO   VoiSMUSlOS. 


871 


mi;;!it  have  been  objected,  They  hold  up  Jew- 
ish observations  of  tueatit  and  day*,  which  by 
the  death  of  Christ  were  abolished,  and  so  did 
deny  some  of  the  etlecLs  of  his  deatli ;  yet  the 
Lord,  who  wiw  |>rinei|>ully  wroii«;.«l,  could  piLta 
this  by,  and  coniniandetii  othtT't  t<>  tik-ivo 
them  also.  And  if  it  be  a  ^imkI  ar>;umeiit  to 
receive  such  as  are  weak  in  anything  whom 
the  Lord  hath  received,  then  there  am  be  no 
good  argument  to  reject  for  anything  for  wliich 
the  Lord  will  not  rejei-t  them;  for  else  the 
command  in  the  first  verse  aii<l  this  example 
in  the  third  verse  were  inHutlieicnl  without 
Home  other  ar^j^iiments,  unto  the  Church,  be- 
sides his  command  and  example. 

Some  object,  "  Iteceive  ye  one  another,  u 
Christ  hntli  received  tis  unto  the  glory  of  G<k1," 
and  from   thence  supposing  they   were  all   in   , 
church    fellowsliip    before,    whereas    the    text   , 
Knith  not  so;  for  if  you  consider  the  8th  and 
9th  verse's,  you  may  see  he  speaks  unto  Jews 
and  Gentiles  in  general,  that  if  the  Jews  had  i 
tiio   receiving,  they  should   receive  CJenlilea, 
and   if  the  tJentiles  had  the  receiving,  they  ' 
Hhould  receive  Jews;  for  had  they  not  been  on   j 
both  sides  commamled,  the  Jews  might  have  , 
said  to  the  (ientili-s.  You  are  commanded  to  , 
receive  us,  but  we  are  not  commandeil  to  re-  , 
ceive  you ;  and  if  the  weak  had  the  receiving, 
they  should   receive   the  strong,  and   if  the 
strong  had  the  receiving,  they  should  uot  keep  | 
out  the  weak;  and  the  text  is  reinf<»rei>«l  with  ' 
the  example  of  the  Sin's  n-cciving  u.s  unto  ; 
the  glory  of  liml,  that  as  he   receiveth  Jews  \ 
and  poor  Gentiles,  weak  and  strong,  in  church   j 
fellowship   or   out   of   church    fellowship,   no 
should  they,  to  the  glory  of  God.     And  m  the 
Lord  Jesus    receiveil  some,  though  they  held 
8<nne  things  n>ore  than  were  couimandetl  and 
some  things  less  than  wen*  ci»mmand«-«l,  and 
as  thcKte  that  were  weak  and  in  church  fellow- 
•hip,  so  those  that  were  weak  and  out  of  church 
fellowship,  and  that  not  only  into  mutual  af- 
fection,  but   unto    fellowship    with   hinuclf; 
uid    HO   .-liould    they    not   only    r 
H«  *Mre   wr.ik    witliiu    into    mutu 
but    such    as    were    wi' 
*treclioe   and '.o  church  !• 

weak  ones  as  were  without  had  Uvn  excluiliti 
by  the  text.  ()\\  how  is  the  heart  of  (.»o»l  the 
Father  and  the  J5on  set  UjHin  this,  to  have  hb 
children  in  his  house  and  in  one  another'a 
hearts  as  they  are  in  his,  and  arv  l>ornc  u|>«o 
the  shoulders  an<l  breasts  of  his  S>n,  their 
High  Triest !  And  as  if  all  this  will  mH  do  it, 
but  the  devil  will  divide  them  still.  who*e  work 


it  pro|>vrly   is;  "But  the  God  of  peare  will 

come  in  shortly,  and  bruise  Satan  under  tiicir 

feet,"  as  in  Rom.  xvi.  :^).    And  the> 

to  be  in  one  hi.ti**-  when  tl».-v  «r«'  in 

heart ;  in 

6 :  "  Now  • 

grant   that   we   be   likc*uiinde«l  one  tuwanU 

another,  to  Christ  Jntu*/' 

I  shall  endeavour  the  answering  of  suine  ob- 
jections, and  leave  it  unt'  ii. 

OhjWtiou,    Home  it»v,  r    ;< 

ceiving  was  but  in  (■ 

Answrr.  That   eni  i  ii|{   U|Min  a 

civil  account  are  things  intiiilereni  u  trti<  i-ui 
not  when  done  U|M»n  the  u.i.tint  ..i  «»..r  ip. 
a»  keeping  of  da)**  and  ■■> 

obser%'ations  about  nietttj*.  miK  n  i>v  ti,< 
of  Christ  are  taken  nwuy;  and  it  is  nut 
to    \h<  imaginrd    the   name    Church    at    K    ...r 
lookeil  so  Upon  them  as  iiiditlereii*.  n"f  >■  .tt 
the  Lord  doth.     That  it  were  all  a 
to  hold  Up  Jewish  observations  or  t>' 
or  no  days,  right  days  or  wrong  day*,  a« 
ferent  things,  which  is  a  great  mi»lake,  a 
leH.s  than  to  make  (iiMl'N  grace  little  in  r 
ing  such  ;  for  if  it  were  but  in  thii. 
they  had  not  sinneil,  it  were  no  ^t 
for  the  I>»nl  to  receive,  ai. 
as  gmnl  an  argument  or  i^ 
to  say  the  things  were  indiflerent  a«  to  aay  the 
I>»rd  had  r»HX'ived  them. 

Whereas  the  text  is  to  m'I  out  the  riches  of 
grate  to  the  vi'jmm-Is  of  n.  "'• 

That  as  at  first  he  did  ff 
them,  so  when  they  ■ 
things,  yea,  alniul  h  . 

he  be  most  injiiretl  thereby,  yet  he  is  I. 

parsing  it  by,  ami  |)rniuading  othera  to 

tike:  that  a<  the  goo^i  Sanianlau  did  in  iJie 

Old   I 

the    N 

pastor  and  |>o>j 

|K>uni  in  oil,  ai.  : 

calla  fur  receiving  and  setting  it  upon  liu  ao 

rotint. 

ObieetioH.  "That  liila  bearing  with  ami  ne- 


of  any  New  Tral^ni 

Amtwtr.  Where  IIm    1 i  ■•- 

mm  should  be  wary  how  they  do  il,  r«.r  tJi^ 
„,„..  '    Wf..rr  lh#y 

,T,n  ""*'*^^!^ 

Lortl  look  lilts  wcv**»«>u  lioiu  thcif  diStnmm 


872 


EUX VAN'S  COMPLETE   WORKS. 


about  meats  and  davs  to  give  this  command, 
vet  the  command  is  not  limited  there,  no  more 
'than  in  Matt.  xii.  1,  2,  3,  4,  5,  6,  7.  That  when 
thev  made  use  of  his  good  law  rigorously  in 
the"  letter,  he  presently  published  an  act  of 
grace  in  the  7th  verse,  and  tells  them,  "Had 
they  known  what  this  meaneth,  I  will  have 
mercv  and  not  sacrifice,  they  would  not  have 
condemned  the  guiltless;"  as  also  in  Matt.  ix. 
13 :  "  Go  learn  what  this  meaneth :  I  will  have 
mercy  and  not  sacrifice,"  which  is  not  to  be 
limited  unto  what  was  the  present  occasion  of 
publisliiiig  the  command,  but  observed  as  a 
general  rule  upon  all  occasions  wherein  mercy 
and  saerifice  come  in  competition,  to  show 
the  Lord  will  ratlier  have  a  duty  omitted  that 
is  due  to  him  than  mercy  to  his  creatures 
omitted  by  them.  So  in  the  text,  when  some 
would  not  receive  such  as  were  weak  in  the 
faith  as  to  matters  of  practice,  the  Lord  was 
pleased  to  publish  this  act  of  grace:  "Him 
that  is  weak  in  the  foith  receive  you,  but  not 
to  doubtfid  disputation."  Now  unless  it  be 
proved  that  no  saint  can  be  weak  in  the  faith 
in  anything  but  meats  and  days  or  in  some  Old 
Testiimcnt  observations,  and  that  he  ought  not 
to  be  judged  a  saint  that  is  weak  in  the  faith 
as  it  relates  to  Gospel  institutions  in  matters 
of  practice,  you  cannot  limit  the  text,  and  you 
must  also  prove  his  weakness  such  as  that  the 
Lord  will  not  receive  him,  else  the  command 
in  the  first  verse,  and  the  reason  or  motive  in 
the  third  verse,  will  both  be  in  force  upon  you 
— viz.,  "  Him  that  is  weak  in  the  faith  receive 
you,  (or  unto  you,)  for  God  hath  received 
him." 

Objection.  But  some  may  object  from  1  Cor. 
xii.  KJ,  "For  by  one  Spirit  are  we  all  bap- 
tized into  one  body,  whether  we  be  Jews  or 
Gentiles."  Some  there  are  that  affirm  this  to 
be  meant  of  water  baptism,  and  that  particular 
churches  are  formed  thereby,  and  all  persons 
are  to  be  admitted  and  joined  unto  such 
churches  by  water  baptism. 

Amwrr.  That  the  baptism  intended  in  the 
text  is  the  Sjiirit's  baptism,  and  not  water  bap- 
tism, and  that  the  body  the  text  intends  is  not 
priucijtally  the  Church  of  Corinth,  but  all  be- 
lievers, both  Jews  and  Gentiles,  being  baptized 
into  one  mystical  body,  as  in  Eph.  iv.  4: 
"  There  is  one  body  and  one  Spirit,"  wherein 
there  is  set  out  the  uniter  and  the  united; 
therefore  in  the  third  verse  they  are  exhorted 
to  keep  the  unity  of  the  Spirit  in  the  bond  of 
[>eace,  The  united  are  all  the  faithful  in  one 
body     Into  whom  ?     In  the  fifth  verse,  in  one 


Lord  Jesus  Christ.  By  what?  One  faith, 
one  baptism ;  which  cannot  be  meant  of  water 
baptism,  for  water  baptism  doth  not  unite  all 
this  body,  for  some  of  them  never  had  water 
baptism,  and  are  yet  of  this  body  and  by  the 
Spirit  gathered  into  one  Lord  Jesus  Christ, 
(Eph.  i.  10,)  both  which  are  in  heaven  and  in 
earth,  Jew  and  Gentile,  (Eph.  ii.  16,)  that  he 
might  reconcile  both  unto  God  in  one  body  by 
his  cross ;  the  instrument  you  have  in  ver.  18, 
"  by  one  Spirit."  That  the  Gentiles  should  be 
fellow-heirs  of  the  same  body,  (ver.  15,)  "  of 
whom  the  whole  family  in  heaven  and  earth 
is  named."  And  the  reason  of  their  keeping  the 
unity  of  the  Spirit  in  Eph.  iv.  3  is  laid  down 
in  verses  4,  5,  being  one  body,  one  Spirit, 
having  one  hope,  one  Lord,  one  faith,  one  bap- 
tism, whether  they  were  Jews  or  Gentiles,  such 
as  were  in  heaven  or  in  earth ;  which  cannot 
be  meant  of  Avater  baptism,  for  in  that  sense 
they  had  not  all  one  baptism,  nor  admitted  and 
united  thereby:  "For  by  one  Spirit  we  are  all 
baptized  into  one  body,  whether  Jews  or  Gen- 
tiles, whether  we  be  bond  or  free,  we  having 
been  all  made  to  drink  into  one  Spirit ; "  which 
cannot  be  meant  of  water  baptism,  in  regard 
all  the  body  of  Christ,  Jews  and  Gentiles,  bond 
and  free,  partook  not  thereof. 

Objection.  "  But  Eph.  iv.  5  saith.  There  is 
but  '  one  baptism,'  and  by  what  hath  been 
said,  if  granted,  water  baptism  will  be  ex- 
cluded, or  else  there  is  more  baptisms  than 
one." 

Ansv:er.  It  followeth  not  that  because  the 
Spirit  will  have  no  co-rival,  that  therefore 
other  things  may  not  be  in  their  places ;  that 
because  the  Spirit  of  God  taketh  the  pre-emi- 
nence, therefore  other  things  may  not  be  sub- 
servient. The  apostle  tells  them,  "That  the 
anointing  which  they  had  received  of  him 
abideth  in  them ;  and  you  need  not  (saith  he) 
that  any  man  teach  you,  but  as  the  same 
anointing  teacheth  you  all  things."  By  this 
some  may  think  John  excludes  the  ministry; 
no  such  matter,  though  the  Holy  Ghost  hath 
confirmed  and  instructed  them  so  in  the  truth 
of  the  Gospel  as  that  they  were  furnished 
against  seducers  in  ver.  26,  yet  you  see  John 
goes  on  still  teaching  them  in  many  things  as 
also  in  Eph.  iv.  11,  12,  13;  he  gave  some 
apostles,  some  evangelists,  some  pastors,  and 
teachers,  (ver.  12,)  for  the  perfecting  of  the 
saints,  for  the  work  of  the  ministry,  for  the  edi- 
fying of  the  body  of  Christ;  verse  ]3:  "Till 
we  all  come  in  the  unity  of  the  faith,  and  of 
the  knowledge  of  the  Sou  of  God,  unto  a  per- 


DIFFEllESCtlS  ABUVT  llAVTISXt  Su   HAH    TU  COM^fy 


S73 


feet  man,  unto  the  measure  of  the  ittature  of 
•iie  fulness  of  Christ."  So  in  the  Spirit'it  Ua|»- 
tisin,  thouj^'h  it  have  the  iiro-ouiinfu. 
•ppropriatfth  some  thinp«as  peculiar  '. 
it  iloth  not  thereby  destroy  tin-  uho  an>l  cinl  .il 
water  bapti>*n>,  or  any  other  onlinance  in  itM 
plaee  ;  for  water  bapti'^iu  is  n  means  to  inerease 
grace,  anil  in  it  and  by  it  sanctiflcation  i«  for- 
warded and  remission  of  sins  more  cleared  and 
witnos.'<e<l ;  yet  the  piving  graei«s  and  rejjeiuTat- 
ing  and  renewing  is  tiie  Holy  Spirit's  p«-«-u- 
liar.  Consider  Tit.  iii.  5:  "My  th«'  wa^liing 
of  regeneration  and  tlie  n-ni-wing  of  tlu-  llolv 
Ghost,"  baptism  being  the  outward  sign  of  the 
inward  graces  wrought  by  the  Spirit,  a  repre- 
sentation or  figure,  as  in  1  Pet.  iii.  21:  "The 
like  figure  whereunt«)  baptism  doth  now  also 
save  us,  n<U  the  putting  away  of  the  filth  of 
the  flesh,  but  the  answer  of  a  gfxnl  conscience 
towards  Citwl,  by  the  resurrection  of  Jesus 
Clirist,"  not  excUuling  water  ba|ttisni,  but 
sliowing  that  the  spiritual  part  is  chiefly  to  be 
looked  at;  though  such  as  slight  water  bap- 
tism, as  the  riiarisees  and  lawyers  did,  (Luke 
Tii.  30,)  reject  the  counsel  of  (i«h1  against 
themselves,  not  In-ing  baptize<l ;  atid  such  as 
would  set  water  baptism  in  the  Spirit's  place 
exalt  a  duty  again»t  the  deity  an«l  dignity  «tf 
tlie  Spirit,  and  do  give  the  glorj-  due  unto  hiui, 
&8  G»k1  ble!*seii  for  ever,  unto  a  duty. 

By  which  mistake  of  setting  up  water  bap- 
tism in  the  Spirit's  place,  and  assigning  it  a 
work  which  wils  never  ap|>oint<il  unto  it,  of 
forming  the  bmiy  of  Christ,  either  in  general, 
(as  in  1  Cor.  xii.  13;  Kph.  iv.  5,)  or  as  to  \mv- 
ticular  churches  of  Christ,  we  may  see  the 
fruit,  that  instead  of  lM>Hig  the  means  of  unit- 
ing as  the  Spirit  doth,  that  it  hath  not  only 
rent  his  seamlej«  coat,  but  divided  his  )>ody, 
which  he  hatli  pur 
and  opposed  that  >  i 

and  Spirit  in  uniting  i>«>or  saints,  thereby  pull-  I 
Ing  in  pie<*es  what  the  Spirit  hnth  put  together. 
"Him  that  is  weak  in  the  faith  receive  you,  | 
for  Go4l  hath  receive*!   him;"  l)cing  such 
the  Spirit  had  bapti/.e<l  and  admilt«<ii  »f  ' 
body  of  Christ,  he  would  have  his  . 
receive  thrni  also;  whose  baptism  is  • 
baptism,   and   so  is   callrti   the  one   I 
Therefore  consider  whether  such   a    , 
hath  a  command  or  an  example  that 
must  be   joinM    into  chut' ' 
water  baptism;   for  John  \>.. 
he  did  not  b.xpti/'"  some  int«    <»i.. 
■ome  into  an'>th>r,  nor  all  into  on    ' 
the  Church  of  Rome  doth;)  mod  into  what  I 


Church  did  Philip  1      ■ 
a|M*^tle   the  jailer   . 


ri,  .-r  lut 
And    all 

1 


iililKnlioii .'     Ail  which    '.   Ira 

tion.     I  might  li.i\.    luunoU  .»    -     

encicM,  if  not  i.  that  would  (•  .1  w 

the  awertion ;  r  the  mUtakm  of  ihf 

baptizem  on  t!  act.  who  it  not  mi»« 

taken    in  any    :  ■  n 

creep    ill    Uf!!^^  V 

him  : 

chur.  o 

ci>nverte<l  ami  willing  to  be  haptunl,  but 
there  Iwing  no  Chun-h  to  W  »■■•-}  into, 
how  shall  such  a  churt*h  At  1  ho 

first  must  1h'  l. .  '  ,- 

rest  into  him  .i  .1 

still  for  want  of  u  (  iatct  h. 

OhjerHon.  "  But  (tod  is  a  (J«mJ  of  onlcr,  and 
hath  ordaiiunl  order  in  all  the  rhurrhr*  of 
Christ;  and  for  to  receive  one  that  holds  the 
baptism  he  had  in  his  infancy,  there  b  no 
command  nor  '  :itd  by  the  same 

rule  children  \\  in  to  be  charrh 

inembem," 

Anncrr.  That  God  is  a  Oo<I  of  order,  and 
hath  ordained  onlers  in  all  the  churvhn  of 
Christ,  is  true,  and  that  this  is  one  of  tltr  or- 
der*, to  receive  him  that  is  weak  in  the  faith, 
is  as  true.     Andth-^  •  ••        •  ,f 

command  in  on  mat,  ,.1 


a  command  t<>  >i  that  is  weak  in  the 

faith,  without  :>;  and  it  U  like  this 

might  not  be  a  douU  in  thoee  day*,  and  to 
not  spoken  of  i  .\.\r. 

But  thn  I>n  ;  »  rrm#«dv  for  all  lim«« 


U|>on  the  accrmnt  •>! 
ing  and  doing  all  ti....^    .. 
order;  and  that  must  be  |>e 
.    any  thin.- 

and    •• 


-I  many  t 


'iI>on  know- 

•••  file  and 

f-r  to 


a*  to 
J 


been  to  long  10  the  wii<ien:'-<<  x'..  i  la 


87-1 


BUNYAN'S  COMPLETE   WORKS. 


captivity,  and  not  that  his  people  should  be 
driven  away  in  the  dark  day,  though  they  are 
sick  and  w'eak.  And  that  it  should  be  sup- 
posed sueii  ti-nderness  would  bring  in  children 
in  age  to  be  churoli  members,  yea,  and  wel- 
come, if  anybody  could  prove  them  in  the 
faith,  thougii  never  so  weak ;  for  the  text  is, 
"Him  tliat  is  weak  in  the  faith  receive  you;" 
it  is  not  he,  and  his  wife,  and  children,  unless 
it  can  be  proved  they  are  in  the  faith. 

ObjecUon.  "  By  this  some  ordinances  may  be 
ioet  or  omitted;  and  is  it  to  be  supposed  the 
Lord  would  suffer  any  of  his  ordinances  to  be 
lost  or  omitted  in  the  Old  or  New  Testament, 
or  the  right  use  of  them,  and  yet  own  such 
for  true  churches?  and  what  reason  can  there 
be  for  it?" 

Amwer.  The  Lord  hath  suffered  some  ordi- 
nances to  be  omitted  and  lost  in  the  Old  Tes- 
tament, and  yet  owned  the  Church.  Though 
circumcision  were  omitted  in  the  wilderness, 
yet  he  owned  them  to  be  his  Church,  and 
many  of  the  ordinances  were  lost  in  the  cap- 
tivity. See  Ainsworth  upon  Ex.  xxviii.  30, 
&.C.,  whidi  showed  what  the  high  priest  was 
to  put  on,  and  were  not  to  be  omitted  upon 
pain  of  death,  as  the  Urim  and  Thummim; 
yet  being  lost,  and  several  other  ordinances, 
the  ark,  with  the  mercy-seat  and  cherubims, 
the  fire  from  heaven,  the  majesty  and  divine 
presence,  &c.,  yet  he  owns  the  second  temple, 
though  short  of  the  first,  and  filled  it  with  his 
glory,  and  honoured  it  with  his  Son  being  a 
member  and  a  minister  therein:  "The  Lord 
whom  you  seek  will  suddenly  come  to  his  tem- 
ple." So  in  the  New  Testament,  since  their 
wilderness  condition  and  great  and  long  cap- 
tivity, there  is  some  darkness  and  doubts  and 
waut  of  light  in  the  best  of  the  Lord's  people 
in  many  of  his  ordinances,  and  that  for  several 
ages ;  and  yet  liow  hath  the  Lord  owned  them 
for  his  cliurciies,  wherein  he  is  to  have  "glory 
and  praise'  throughout  all  ages!"  And  so 
should  we  own  them,  unless  we  will  condemn 
the  generation  of  the  just.  It  must  be  con- 
fowcd  tiiat  if  exact  practice  be  required  and 
clearness  in  Gospel  institutions  before  commu- 
nion, who  dare  be  so  bold  as  to  say  his  hands 
are  clean,  and  that  he  hath  done  all  the  Lord's 
commands  as  to  institutions  in  his  worship? 
and  must  not  confess  the  change  of  times  doth 
necessitate  some  variation,  if  not  alteration, 
eitiier  in  the  matter  or  manner  of  things  ac- 
cording to  primitive  practice?  yet  owned  for 
true  churches  and  received  as  visible  saints, 
though   ignorant  either  wholly  or   in    great 


measure  in  laying  on  of  hand-;,  singing,  wash- 
ing of  feet,  and  anointing  with  oil,  in  the  gifts 
of  the  Spirit,  which  is  the  Urim  and  Thum- 
mim of  the  Gospel?  And  it  cannot  be  proved 
that  the  churches  were  so  ignorant  in  the 
primitive  times,  nor  yet  that  such  were  re- 
ceived into  fellowship;  yet  now  herein  it  is 
thought  meet  there  should  be  bearing,  and  why 
not  in  baptism,  especially  in  such  as  own  it 
for  an  ordinance,  though  in  some  things  miss 
it,  and  do  yet  show  their  love  unto  it  and  unto 
the  Lord,  and  unto  his  law  therein,  that  tbey 
could  be  willing  to  die  for  it  rather  than  to 
deny  it,  and  to  be  baptized  in  their  blood; 
which  showeth  they  hold  it  in  conscience  their 
duty,  while  they  have  further  light  from  above, 
and  are  willing  to  hear  and  obey  as  far  as  they 
know,  though  weak  in  thf  faith  as  to  clearness 
in  Gospel  institutions;  surely  the  text  is  on 
their  side,  or  else  it  will  exclude  all  the  former: 
"  Him  that  is  weak  in  the  faith  receive  you, 
but  not  to  doubtful  disputation."  Let  every 
man  be  fully  persuaded  in  his  own  mind,  and 
such  the  Lord  hath  received. 

As  to  the  query,  "  What  reason  is  there  why 
the  Lord  should  suffer  any  of  his  ordinances 
to  be  lost?" 

Answer.  If  there  were  no  reason  to  be  shown 
it  should  teach  us  silence,  for  he  doth  nothing 
without  the  highest  reason  ;  and  there  doth 
appear  some  reason  in  the  Old  Testament  why 
those  ordinances  of  Urim  and  Thummim,  &c., 
wei'e  suffered  to  be  lost  in  the  captivity,  that 
they  might  long  and  look  for  the  Lord  Jesus, 
the  Priest  that  was  to  stand  up  with  Urim  and 
Thummim,  which  the  Lord  by  this  puts  them 
upon  the  hoping  for,  and  to  be  in  expectation 
of  so  great  a  mercy,  which  was  the  promise  of 
the  Old  Testament,  and  all  the  churches'  losses 
in  the  New  Testament.  By  all  the  dark  night 
of  ignorance  she  hath  been  in,  and  long  cap- 
tivity she  hath  been  under  in  her  wandering 
wilderness  state,  therein  she  hath  rather  been 
fed  with  manna  from  heaven  than  by  men 
upon  earth  ;  and  after  all  her  crosses  and  losses 
the  Lord  lets  light  break  in  by  degrees  and 
deliverance  by  little  and  little;  "and  she  is 
coming  out  of  the  wilderness  leaning  upon  her 
Beloved  ;  and  the  Lord  hath  given  the  valley 
of  Achor  for  a  door  of  hope,"  that  ere  long  she 
may  receive  the  promise  of  the  Gospel  richly  by 
the  Spirit,  to  be  poured  upon  us  from  on  high, 
"  and  the  wilderness  be  a  fruitful  field,  and  the 
fruitful  field  become  a  forest,  and  then  the 
Lord  will  take  away  the  covering  cast  over  all 
people  and  the  veil  that  is  spread  over  all  na» 


DIFFERENCES  ABOUT  BAPTISM  SO  BAH   To   COMMlMoy. 


875 


lions;  fnr  tlie  earth  rthull  be  filli-.!  with  the 
knowledge  of  the  Lordoi^  the  wutcnt  covor  the 
Bea.  Then  Ephraiiu  Hhuil  not  envy  Juilnh, 
nnd  Judah  shall  not  vex  Ephmim."  Thiu 
will  thy  God  of  peace  bruise  Satan  umli-r  fiwit 
shortly ;  and  one  reanon  why  the  Lord  n»av 
tutVvr  all  the  darkness  and  ditriTi-noes  that 
have  been,  and  yet  are,  is,  that  we  iniyht  long 
and  \(H>k  for  this  bless^'d  promise  of  the  UoApel, 
tlie  [MHirinjis  out  of  the  Spirit. 

Objrcdon.  "Hut  many  authors  dojudce  thnt 
the  weak  and  stronj;  were  all  in  rhureli  fidlow- 
•liip  before,  and  that  the  receiving  was  but 
into  mutual  atrection." 

Attfirf-r.  It  oU!»lit  to  Ik*  seriounly  wei^^hed 
how  any  differ  from  so  many  worthy  author* 
is  confi'^ed,  to  whom  the  world  is  so  mucli 
beholden  f«»r  their  help  in  many  things;  but 
it  would  be  of  dangerous  consetjuence  to  take 
all  for  gninted  they  say,  and  unlike  the  n«il>le 
Ik'reans.  Though  they  hail  some  infallible 
teachers,  yet  they  look  not  their  wonN  or  doc- 
trim's  upon  trust;  and  there  may  Im?  more 
ground  to  question  expositors  on  this  text,  in 
regard  their  principles  necessitate  them  to 
judge  that  the  sense ;  for  if  it  be  in  their  judg- 
ments a  duty  to  compel  all  to  come  in,  and  to 
receive  all  and  tluir  childri-n,  they  must  needs 
judge  by  that  text  tlu-y  were  all  t»f  the  Church 
an<l  in  fellowship  before  their  scrupling  meatit 
and  days,  because  that  is  an  act  of  grown  |>cr- 
sons  at  yeant  of  discretion,  and  therefore  the 
receiving  is  judi:<'d  by  them  to  W  only  into 
mutual  alf- '^ti'in,  for  it  is  imposnible  for  th«Mn 
to  hold  their  opinion  and  judge 
the  text;    for  in  baptism   they  ju  .ts 

rhould  Im;  n  ceivetl  into  church  fellowship,  and 
then  scrupling  meat.s  and  dayit  must  nciiU  t>c 
aAer  joining.  Their  judgments  might  nit  well 
bo  taken  that  it  is  a  duty  to  baptize  infants  as 
that  they  can  juilge  of  thin  text  rightly  and 
bold  their  practice. 

ObJivlioH.  "  Hut  no  uueircumcisod  |)cr»on 
wa.s  to  eat  the  paawovcr.  And  doth  not  the 
Lord  an  well  require  the  »ign  of  baptism  now 
■a  of  circumcision  then?  And  in  there  out 
like  nason  for  it?" 

An'T'-r.  The  Lortl,  in  the  Old  TMtamcot, 
expr«->.-ly  commanded  no  u- 
•on  sliould  eat  the  pa*iover,     i 
in  Ezek.  xxxiv.  9  that  no  stranger,  uncircum- 


ci«ed  in  heart  or  uncircumcittetl  in  H< 
enter  into  hl«  tanctuary :  and  had 


his 

thou 

Ivor! 


'h.  should 

ill.-   I.orxl 

1 

I 

Ml  ail 

•hI  .|. 

td  Itrrii  hut  little  rravtn  if  the 

...aandtsl  it  <ft  to  •»-      •  -  •  •••  » ;  -•"» 


r  an 
upon 


Worship  wvntust  not  nmko  tli' 

thing  in  our  rva<M>n,  but  the  miii 

ground  of  duty  :    for  ufMui  •nrh  m 

some  wiMi' 

cause  it  u 

i»o  break  the  ^n^ond  conw 

the  likene<sof  ihingsof  t.    

of  force  with  intktitution*  in  the  wor 

The  mmt  that  I  thinl-  ' 

we  have  no Goii|>cl  exam; 
out  baptism  or  n'j< 
therefore    it   in  drsr 
may  be  considered, 
exam|>le  we  do  not  . 

a  mistake,  iiuppo«iing  that  they  were  all  in 
church  fellowship  before;  wherrai  the  text 
Miith  not  so,  but  "him  that  is  weak  in  the  faith 
receive  you,"  or  unto  you. 

We  may  we  also  how  the  Iy>r'l  pr^**"^^ 
under  the  law:  though  he 
things  that  were  done  contrar;. 
All,  though  clone  ignorantly,  yet  nrrcr  ri-j  i  r  I 
the  offender  to  offer  •acrific«  till  he  kiuw 
thereof.  Ia'V.  v,  .">,  com|iare(l  with  ISth  and 
llilh  verw^.     An<l  t:  .<  •. 

•in  through  hi«  iv''* 
'f       lx«  another's  di;' 
in,  yet  not  th-  r 

Father'ii  houiK' ;  for  *urety  the  L.or«l  wihiH  nc4 
have  any  of  hin  children  kept  out  without  w(> 
have  a  wonl  for  iL     And  though  ther  scruple 
't  in  their  y  ^. 

US  for  th< 
tiu  lit  >ii!    the  ro»t  of  il.<    duUiix^ 
the    weak     and     nick     ran     rat     st- 
wherraa  Peter  had  meat  for  iino  ai 
another,  a 't' I    \'.i.r  ,,■,.•    •  .1   «t  , 
an  well  M 


lead  ihoae  that  arc  with  V'Ming 


PRACKAlU.i:   Pi;iN(MIM.i:s   AM)  TIM   !•:; 


A    I5KIKF   ANSWKR 

to 

MR.   DANVERS-   AND    MR.  P.WI/g    nnoKS    '      •  ,,  .  ... 

FKRKNrKS    IN   JllxniKNT    AIJolT   WATi 

IN    TUKIU    SrUIl'TrRKI.K.^S    NOTIONS   AKi;   u^KUlUKuttN   AND  MY    PbAtEAbLk   fhiM  I 
I'LEd    STILL    MAINTAINKU. 


Do  ye  indeed  speak  right«ouine*«,  0  oongniK«tiun  ?     Do  jre  Jndf*  apri(hUT,  O  jre  font  of  ava? — !*■.  I«UI.  I 


Sir: 

I  HAVE  received  and  considerc<l  your  short 
r«>|>ly  to  my  "  DitlV-reiioes  in  Jud^nu-nt  ab«iut 
Water  Btiptism  no  Har  to  Cuntmuniou,"  and 
observe  that  you  touch  not  the  argument  at 
all,  but  rather  labour  what  you  can,  and  be- 
yond what  you  ouglit,  to  throw  (Mliuuitt  u|>on 
your  brother  for  reprovinjj  you  for  your  ern>r 
— viz,:  "That  tho«e  believers  that  have  Ik'ch 
baptized  after   contV.H.si()n   of   f";\itl»    made   by 
themselves  ought  and  are  in   «luly  bound  to 
exclude  from    their    church    fellowship  and 
communion  at  the  table  of  the  I/<>rd  tho*e  of 
their  holy  brethren  that  have  not  b«'cn  ho  bap- 
tized."    This  is  your  error:  error,  I  call  il,  be- 
cause it  is  not  founded  upon  tlu-  wop!,  but  n 
mere  human  devic-r;    fur  although    I 
deny,  but  ackuowlc<lge,  that  baptism  i    ' 
ordinance,  yet   I    have  denied   that  baptt«ni 
waa  ever  ordained  of  (iod  to  bo  a  wall  of 
division  between   the  holy  and  tlie  holy— the 
holy  that  are,  and  the  holy  that  ar«- 
ba|>tized  with  water  as  we.     You,  on  ' 
trary,  both    by  doctrine   and    {•: 
that  it  is,  and  therefore  do  sepur 
from  all  your   brethren  that  in   that  mailer 
differ  from   you,   accounting  them,   notwit'- 
standing  their  saving  faith  and  holy  livrw,  : 
6tly  qualifu'<l  for  ehur<  ■ 
because  they  hove  not 
further,  y<»u  r«>iint   thrir   i> 
themselves    unlawful,   and    t.  ■ 
rentable:    and   haro  coocluded,   "Tb^    art 


joinwl  to  idols,  and  that  • 
shuw<'«l  the  pattern  of  tli- 
thry  be  anhamnl  of  their  sprtnkiing  in  (hnr 
infancy,  and  accept  of  and  receive  bapliam 
an  you."     Yett,  yoa  count  them  a»  they  utarn* 
I  not  the  churcheii  of  (iod,  luying,  We  hare  oo 
'  such  custom,  nor  the  ehurchn  uf  (iod. 
I       .\t  this   I   h 

I   whifb  y"tt  ha^  u 

l>ut  "  that 
,  .        -  --  c    lljry    rr- 

cetred,  baptitcd  before  ao  rvcrivcd." 

I  have  told  you  that  thin,  •'        '     • 
gninti<d.  comeN  not  up  to  thr 


Dot  bren  mi  lMiplt<r«I  ?"  From  thu  you  cry  out 
that  I  take  up  the  argumrnlJi  of  then:  •>--•  -  <  -  • 
fur  infant  baplinm.     1  atuwer.  I  ' 


r«irc  wo  ought  not  to  dare  t<> 

"-•"•"—    • -  -v..  thrn.  b« 

-■■•f  thai 


t  make  an  lit  hm  o^  mr  brvnty,  i 


878 


BUNYAN'S  COMPLETE  WORKS. 


shall  therefore  briefly  step  after  you,  and  ex- 
amine your  short  reply,  at  least  where  show  of 
argument  is. 

Your  first  five  pages  are  spent  to  prove  me 
either  proud  or  u  liar  for  inserting  in  the  title- 
page  of  my  Differences,  Sec,  that  your  book  was 
written  hv  the  Daptists  or  brethren  of  your  way. 

In  answer  to  which,  whoso  (if  unbiassed) 
readeth  your  second,  your  fifth  and  sixth  ques- 
tiona  to  me  may  not  perhaps  be  easily  persuad- 
ed to  the  contrary;  but  the  two  last  in  your 
reply  are  omitted  by  you,  whether  for  brevity's 
Bake,  or  because  you  were  conscious  to  your- 
self that  the  sight  of  them  would  overthrow 
your  insinuations,  I  leave  to  the  sober  to  judge. 
But  put  the  case  I  had  failed  herein,  doth  this 
warrant  your  unlawful  practice? 

You  ask  me  next,  "  How  long  is  it  since  I 
was  a  Baptist?"  and  then  add,  '"Tis  an  ill 
bird  that  bewrays  his  own  nest." 

Answer.  I  must  tell  you,  (avoiding  your  slov- 
enly language,)  I  know  none  to  whom  that 
title  is  so  proper  as  to  the  disciples  of  John. 
And  since  you  would  know  by  what  name  I 
would  be  distinguished  from  others,  I  tell  you, 
I  would  be,  and  hope  I  am,  a  Christian ;  and 
choose,  if  God  should  count  me  worthy,  to  be 
called  a  Christian,  a  believer,  or  other  such 
name  which  is  approved  by  the  Holy  Ghost. 
And  as  for  those  factious  titles  of  Anabaptists, 
Independents,  Presbyterians,  or  the  like,  I 
conclude  that  they  came  neither  from  Jerusa- 
lem nor  Antioch,  but  rather  from  hell  and 
Babylon,  for  they  naturally  tend  to  divisions : 
you  may  know  them  by  their  fruits. 

Next,  you  tell  me  of  "your  goodly  harmony 
in  London,  or  of  the  amicable  Christian  cor- 
resj)ondency  betwixt  those  of  divers  persua- 
sions there  until  my  turbulent  and  mutineer- 
ing  spirit  got  up." 

Aimrer.  The  cause  of  my  writing  I  told  you 
of,  which  you  have  neither  disapproved  in 
whole  nor  in  part.  And  now  I  ask  what  kind 
of  Christian 'correspondency  you  have  with 
them?  Is  it  such  as  relates  to  church  com- 
munion, or  such  only  as  you  are  commanded 
to  have  with  every  brother  that  walketh  dis- 
orderly, that  they  may  be  ashamed  of  their 
clmrch  communion,  which  you  condemn?  If 
80,  your  great  flourish  will  add  no  praise  to 
them ;  and  why  they  should  glory  in  a  corre- 
Bpondency  with  them  as  Christians  who  yet 
count  them  under  such  deadly  sin,  which  will 
not  by  any  means,  as  they  now  stand,  suffer 
you  to  admit  them  to  their  Father's  table,  to 
ijue  is  not  easy  Ko  believe. 


Further,  your  Christian  correspondency  (as 
you  call  it)  will  not  keep  you  now  and  then 
from  fingering  some  of  their  members  from 
them,  nor  from  teaching  them  that  you  so  take 
away  to  judge  and  condemn  them  that  are  left 
behind.  Now  who  boasteth  in  this  besides 
yourself  I  know  not. 

Touching  Mr.  Jesse's  judgment  in  the  case 
in  hand,  you  know  it  condemned  your  piactice; 
and  since  in  your  first  you  have  called  for  an 
author's  testimony,  I  have  presented  you  with 
one  whose  arguments  you  have  not  condemned. 

For  your  insinuating  my  abusive  and  unwor- 
thy behaviour  as  the  cause  of  the  brethren's 
attempting  to  break  our  Christian  communion 
is  not  only  false,  but  ridiculous — false,  for  they 
have  attempted  to  make  me  also  one  of  their 
disciples,  and  sent  to  me  and  for  me  for  tbat 
purpose.  Besides,  it  is  ridiculous :  surely  their 
pretended  order  and,  as  they  call  it,  our  dis- 
order, was  the  cause,  or  tKey^ust  render 
themselves  very  malicious,  to  seek  the  over- 
throw of  a  whole  congregation  for  (if  it  had 
been  so)  the  unworthy  behaviour  of  one. 

Now  since  you  tell  me  (p.  9)  "that  Mr. 
Kiffin  had  no  need  of  my  forgiveness  for  tlie 
wrong  he  hath  done  me  in  his  epistle  " — 

I  ask.  Did  he  tell  you  so  ?  But  let  it  lie  as 
it  doth ;  I  will  at  this  time  turn  his  argument 
upon  him,  and  desire  his  direct  answer: 
"There  being  no  precept,  precedent,  or  ex- 
ample for  Mr.  Kiffin  to  exclude  his  holy  breth- 
ren from  Christian  communion  that  differ  with 
him  about  water  baptism,  be  ought  not  to  do 
it ;  but  there  is  neither  precept,  precedent,  nor 
example;  therefore,"  &c. 

You  blame  me  for  writing  his  name  at  length, 
but  I  know  he  is  not  ashamed  of  his  name ; 
and  for  you,  though  at  the  remotest  rate,  to  in- 
sinuate it,  must  needs  be  damage  to  him. 

Your  artificial,  squibbing  suggestions  to  the 
world  about  myself,  imprisonment,  and  the 
like  I  freely  bind  upon  me  as  an  ornament, 
among  the'  rest  of  my  reproaches,  till  the  Lord 
shall  wipe  them  off"  at  his  coming.  But  they 
are  no  argument  that  you  have  a  word  that 
binds  you  to  exclude  the  holy  brethren  com- 
munion. 

Now  what  if  (as  you  suggest)  the  sober  Dr. 
Owen,  though  he  told  me  and  others  at  first  he 
would  write  an  epistle  to  my  book,  yet  waived 
it  afterwards  ?  This  is  also  to  my  advantage, 
because  it  was  through  the  earnest  solicitatioas 
of  several  of  you  that  at  that  time  his  hand 
was  stopped  ;  and  perhaps  it  was  more  for  the 
glory  of  God  that  truth  should  go  naked  into 


rHA  <  r.A  i:i.  t    1 7.7.N  LlfLKS   A  Mt    Tli  L'K 


the  world  tiian  as  secoiult-U  by  «o  iui(;hty  an 
arnrjur-bfiirer  as  lie. 

You  toll  me  ul--o  that  mimc  of  the  iM.Wr  In- 
depeiKleiit.s  have  siiowetl  dislike  t<i  my  writing 
on  this  subject:  what  then?  If  I  nhould  hI*»u 
hay,  as  I  can  without  lyiiij,',  that  M'veral  of  •' 
Baptists  have  wiuhed  yours  burnt  before  it  ! 
come  to  light,  i«  your  htHjk  ever  the  wonw  l-r 
tliat? 

In  j>.  13  y».u  tell  Us.  "  You  m»-<ldle  r 
Presbyterians,  Iiidep<iidiiit.s,  Mixeti  < 
nionistri,  (a  new  ruime,)  but  are  for  liberty  for 
iH,  according  to  their  light." 

liittcrr.  I  a-sk  then,  suppo!*c  an  holy  man  of 
*i'k1  that  diflereth  from  you,  oa  tin*-. 
nauietl  do,  in  the  manner  of  water  taj 
say,  sup|M)se  such  an  one  shouM  dt-. 
niunion  with  yi»u,  yet  abiding  by  his  ..  • 
as  to  the  things  in  question,  would  you  ntvjve 
him   to   fellowship?     If  no,  do  y..i!    <..'  .tj,- 
Bcmble? 

But  you  aild,  "If  unbaptizeti  ix  n 
not  walk   with   us  they  may  walk   nt' 
with  whom  they  are  better  .ngrei-*]." 

Anttcrr.  Then  it  seems  you  do  but  flatter 
them.  You  are  not,  for  all  you  pretend  to  give 
thenj  their  liberty,  agreeti  they  should  have  it 
with  you;  thus  do  the  Papists  give  the  Prot- 
estants their  liberty,  because  they  can  neither 
will  nor  choose. 

Again.  But   do  you  not   ' 
clamours  and  outcries  that  ' 
even  amongst  themselveit,   m  unwarr 
Now,  how  then  do  you  give  them  their  i..'-  i  i_.  . 
Nay,  do  not  even  these  things  declare  that  you 
would  take  it  away  if  you  couhl? 

"  For  the  time  that   I   have  been  a  Bnpti«t 
(say  y<ju)  I  <1'>  ii"t  r^  m. mlMr  that  ever  I 
that  one   uiibapti/' •!   j»r^'i>  tlid  Mt  f. 
ofTcr  him.self  to  \i»  for  church  fellowship." 

Anfvrr.  Thin  is  no  proof  of  your  love  to  your 
brethren,  but  rather  an  argument  that  your 

rig; ; 

en: 

•Ueh    allciiijit-  ;    v 

eLsewhtri-  v  ii'  r. 

courogement. 

In  p.  14  you  ^- .  I.I  I- 
baptism  to  be  the  init 
indeed  Mr.  1 ' 
tract  tliHt  ■■; 
8p<\ik  t' 
acknowi     _ 
great  hel|»er,  Mr.  Dcune,  who  st- 

tain  it  by  s»vrml  argument*;  bu; -• 

may  be  a  sutfuient  confutation  lo  him,  ao  I 


87» 

'•out  it,  and  coo- 


ir  dentet  "' 
nance.     .\ 


liut  It  »erm«,  though  you  d<i  nut  now  own  it, 
to  be  the  inirt  into  a  particular  <  >  •"  *  ^'t 
(aa  you  tell  ua  in  p.  H  of  your  a 

"   - '  r  drnietl  that  baptiaui  dulh  not  inui 
r   a   niemlirr   of    the    uni\tT»al,   • 
»   >lr.    1 
•  r  int«j  t! 

I  !l.'-     whoU 

(liurrh.     Thia  word  now  c  <  ih  all 

the  irnrta  of  it,  even  fnmi  A<ljni   t..  me  Tcry 
world'*  end.  whether  in  hravrn  or  rarth,  Ae. 


t 
u 

What 
III)  an 

■    -ta 


V 


>U1. 

.   onlcrly    (Tn 
t'hurch  thin  ohould  )>e  (if  by  • 
harmony  or  agreement  in  iIm    ■ 
of  wornhip)  I  do  not  understand  i 
\     •  •  .    •       •  • 


Vt-fKitl,  Of  ■! 

learn  of  t  ■  f 

if  it  be  visible  he  can  tell  and  aliw>  ^how  iL 
But  to  be  abort,  there  is  no  aurh  Church  ;  th« 
univenial  Church  cannot  he  vinible;  a  grrat 

part     -  •'    -         ....  .        .         .  ,.^^,,„^ 

anil 


to  t! 


not 


be  < 


•  ■■ I  "' 

1 1 'a  eye  utterly 


that  whi 


ti«m  die  for  that  o. 

la    II..    i.rila'r      Kilt     111 


.  —J 

r«<«ol 
viaible  Charvh 


ing  th«a  U,  that  Ihcra  b  an  aaivMial,  onferiy. 


880 


BUNYAN'S  COMPLETE   WORKS. 


visible  Church,  and  they  alone  are  the  Bap- 
tkhi ;  and  that  every  one  that  is  baptized  is  by 
that  made  a  member  of  the  universal,  orderly, 
visible  Church  of  Baptists,  and  that  the  whole 
number  of  the  rest  of  the  saints  are  utterly 
excluded. 

But  now  if  other  men  should  do  as  this  man, 
how  many  universal  churches  should  we  have? 
An  universal,  orderly,  visible  Church  of  Inde- 
pendents ;  an  universal,  orderly,  visible  Church 
of  Presbyterians,  and  the  like:  and  who  of 
them,  if  as  much  confused  in  their  notions 
as  this  brother,  might  not  (they  judging  by 
their  own  light)  contend  for  their  universal 
Church  as  he  for  his?    But  they  have  more 

wit. 

But  suppose  that  this  unheard-of,  fictitious 
Church  were  the  only  true  universal  Church, 
yet  whoever  they  baptize  must  be  a  visible 
saint  first;  and  if  a  visible  saint,  then  a  visible 
member  of  Christ ;  and  if  so,  then  a  visible 
member  of  his  body,  which  is  the  Church,  be- 
fore they  be  baptized ;  now  he  that  is  a  visible 
member  of  the  Church  already,  that  which 
hath  80  made  him  hath  prevented  all  those 
claims  that  by  any  may  be  made  or  imputed 
to  this  or  that  ordinance  to  make  him  so.  His 
visibility  is  already;  he  is  already  a  visible 
member  of  the  body  of  Christ,  and  after  that 
baptized.  His  baptism,  then,  neither  makes 
him  a  member  nor  visible  member  of  the  body 
of  Christ. 

You  go  on :  "  That  I  said  it  was  consent 
that  makes  persons  members  of  particular 
churches  is  true." 

Amwer.  But  that  it  is  consent  and  noth- 
ing else ;  consent  without  faith,  &c.,  is  false. 
Your  after  endeavour  to  heal  your  unsound 
saying  will  do  you  no  good ;  faith  gives  being 
to,  as  well  as  probation  for,  membership. 

What  you  say  now  of  the  epistles,  that  they 
were  written  to  particular  saints,  and  those 
too  out  of  churches  as  well  as  in,  I  always 
believed ;  but  in  your  first  you  were  pleased 
to  .say,  "  You  were  one  of  them  that  objected 
against  our  proofs  out  of  the  epistles,  because 
they  were  written  to  particular  churches,  (in- 
tending these  baptized,)  and  that  they  were 
written  to  other  saints  would  be  hard  for  me 
to  prove ;"  but  you  do  well  to  give  way  to  the 
truth. 

What  I  said  about  baptism  being  a  pest, 
take  my  words  as  they  lie  and  I  stand  still 
thereto :  "  Knowing  that  Satan  can  make  any 
of  God's  ordinances  a  pest  and  plague  to  his 
people,  even  baptism,  the  Lord's  table,  and 


the  Holy  Scriptures;  yea,  the  ministers  also 
of  Jesus  Christ  may  be  suffered  to  abuse  them, 
and  wrench  them  out  of  their  place."  Where- 
fore I  pray,  if  you  write  again,  either  consent 
to  or  deny  this  position  before  you  proceed  in 
your  outcry. 

But  I  must  still  continue  to  tell  you,  though 
you  love  not  to  hear  thereof,  that,  supposing 
your  opinion  hath  hold  of  your  conscience,  if 
you  might  have  your  will  you  would  make  in- 
roads and  outroads  too  in  all  the  churches  that 
are  not  as  you  in  the  land.  You  reckon  that 
church  privileges  belong  not  to  them  who  are 
not  baptized  as  we,  saying,  "  How  can  we  take 
these  privileges  from  them  before  they  have 
them  ?  We  keep  them  from  a  disorderly  prac- 
tice of  ordinances,  especially  among  ourselves," 
intimating  you  do  what  you  can  also  among 
others ;  and  he  that  shall  judge  those  he  walk- 
eth  not  with,  or  say,  as  you,  that  "  they,  like 
Ephraim,  are  joined  to  an  Tdol,  and  ought  to 
repent  and  be  ashamed  of  that  idol  before 
they  be  showed  the  pattern  of  the  house,"  and 
then  shall  back  all  with  the  citation  of  a  text, 
doth  it  either  in  jest  or  in  earnest:  if  in  jest, 
it  is  abominable ;  if  in  earnest,  his  conscience 
is  engaged  ;  and  being  engaged,  it  putteth  him 
upon  doing  what  he  can  to  extirpate  the  thing 
he  counteth  idolatrous  and  abominable  out  of 
the  churches  abroad,  as  well  as  that  he  stands 
in  relation  unto.  This  being  thus,  'tis  reason- 
able to  conclude  you  want  not  an  heart,  but 
opportunity,  for  your  inroads  and  outroads 
among  them. 

Touching  those  five  things  I  mentioned  in 
my  second,  you  should  not  have  counted  they 
were  found  nowhere  because  not  found  under 
that  head  which  I  mention ;  and  now,  lest  you 
miss  them  again,  I  will  present  you  with  them 
here: 

1.  Baptism  is  not  the  initiating  ordinance. 

2.  That  though  it  was,  the  case  may  so 
fall  out  that  members  might  be  received  with- 
out it. 

3.  That  baptism  makes  no  man  a  visible 
saint. 

4.  That  faith  and  a  life  becoming  the  ten 
commandments  should  be  the  chief  and  most 
solid  argument  with  churches  to  receive  to 
fellowship. 

5.  That  circumcision  in  the  flesh  was  a  type 
of  circumcision  in  the  heart,  and  not  of  water 
baptism. 

To   these   you  should   have  given   fair  an- 
swers ;  then  you  had  done  like  a  workman. 
Now  we  are  come  to  pp.  22  and  23  of  yours, 


PE AVE  ABLE  I'llISCIPLES  AM)    IJUE. 


881 


where  you  labour  to  iiiitinuute  "that  a  tratm- 
greiwiou  against  a  positive  precept  ri-j^jKctiuR 
instituted  worship  hath  been  puni-^hiil  with 
the  utmost  severity  that  (JoU  liatli  i-xeeuleU 
agaiurit  men,  on  reeord,  on  this  «ide  hell." 

Artswcr.  Mr,  Danvers  «ayn,  "TIml  to  tmiiii' 
gresjj  a  positive  precept  respecting  wunthip  in 
a  breach  of  the  first  and  second  command* 
ments."  ir>^o,  then  'tis  for  the  breach  ol  them 
that  these  severe  rebukes  befall  the  sons  of  men. 

1.  But  you  instance  the  ease  of  Adnm,  hi* 
eating   the    forbidden    fruit,  yet   to   no  great 
purpose.     Adam's  first  transgresidon  was,  thn» 
he  violated  the  law  that  was  written  in  In 
heart  in   that  he  hearkened  to  the  ten. 
voice  of  his  wife,  and  after  beeau»i«  In*  •: 

of  the  tree:  he  was  bad,  then,  ' 
of  the  tree,  which  badness  wa" 
whole  nature,  and  then  he  bare  this  evil  fruit 
of  eating  things  that  (iod  hatl.  forbidden. 
"  Either  make  the  tree  good  ana  i.is  fruit 
good,  or  the  tree  bad  and  his  fruit  ba»l ;"  men 
must  be  bad  ere  they  do  evil,  and  g<H>d  ere 
they  do  good. 

Again,  which  was  the  greatest  judgment,  to 
be  defiled  and  depraved  or  to  Im;  put  out  of 
paradise,  do  you  in  your  next  determine. 

But  as  to  the  matter  in  hand:  "  What  pofti- 
live  precept  do  they  transgress  that  will  not 
reject  him  that  0<kI  bids  us  receive "  if  ho 
want  light  in  bapti-tm? 

As  for  my  calling  for  Scripture  to  prove  it 
lawful  thus  to  exclude  them,  blun>e  me  for  it 
no  more;  rerily  I  still  must  do  it;  and  had 
you  but  one  to  give,  I  had  had  it  long  before 
this.  But  you  wonder  I  should  ask  for  a 
Scripture  to  prove  a  negative. 

Anstcfr.  Are  you  at  that  door,  u 
If  a   drunkard,   a   swearer,  or   w! 
should  desire  communion  with  you,  and  ujwn 
your  refusal  demand  your  grounds,  would  you 
think  his  demands  such  you  ought  not  to  an 
•wer?     Would  you  not  readily  give   him   by 
icorea?     So  doubtli-s-*  would  you  deal  with  \u 
but  that  in  this  you  are  without  the  lids  of  the 
IVihU. 

2.  But  again,  you  ha^e  acted  aa  tho«e  th.r 
must  produce  a  fxwitivc  rule.  You  ct)unt  ti 
your  duty,  a  part  of  your  obedience  to  Ou«l.  to 
keep  th.we  out  of  church  fellowship  that  arc 
not  baptized  a«  you.  I  then  demand  what 
precept  bids  you  do  this?  Where  •!•  JTOtt 
commanded  to  do  it? 

You    object  that   in    Eph.  It.  and    I   Cor. 
xii.  is  not  meant  of  Spirit  baplUm.  but  Mr. 
Jesse  »ays  it   ia  not,  cannot  be,  liic  bajli^m 
ii 


with  water;  and  yoa  hare  not  at  all  reAited 

him. 
And  now  for  the  Oiurch  in  the  wildrmeai: 

you  thought,  as  you   say,  I  would   have  au- 

•werrtl  myself  in  the  thing,  but  yet  I  have  not, 

neither  have  you.     Hut  let  us  see  what  yua 

urge  for  an  answer. 
1       1.  May  you,  '   i 
I  their  i>twH!jrnce 

1"  .     or    i    si 

I  now." 

'■■-• r*r.  Ood  eommandrti  ;.  .,...,  . 
Mg   ordinance   lu   Church   C" 


you  allirm.     Now  if  ther  ;:  with 

circumcision,  though  the  . 
why  may  not  we  receive  <  • 

{,'•       • 
( 

l>U|-ti«li),     «'• 

end,  a  liur 
communion  T 

2.  You  ask,  "Was  circumcision  dispensed  * 
with  for  want  of  light,  it  being  pUinly  com- 
mandeil?" 

At'ir^r.  Whalerer  was  the  Oknm,  VMit  of 

I:       ■  ■      ■  '■■'. 


Standing,  and  • ' 

glory  of  the  Holy  ifi\'->i, 
brint*  all  thini««  to  our  n 


ri^v'in    that    tii 

II     1.1.      ()w  III    llfl.     I 

Ahj- 


'  hard  on  the 
k  ilU"to 
' ,  wbatso 

tt  p4Te  rour»e!f  a 


like 


41  Id 


i.     Id-;,    wm-    1     1.1    ;.;••■.    ^■■•■^ J-«'?|'* 

to  Ouuuin.  aiKl  ihcy  had  but  forty -two  joar* 

I)  ■  r. 

.»t  tjm*~»  w«^»  •««»rf«|  of  ikttm  JMir' 

neys  ID  oi  '     1^*7  ••*•* 

(as  I  Ukr  'r  »*>e  end  nT 

the  third  Month  after  Ihejr  cwne  o«t  of  the 


882 


BUyYAN'S  COMPLETE   WORKS. 
Compare    Ex.   xix.    1   with 


land  ol   Egypt. 
Num.  ixxiii.  lo. 

3.  Again,  in  the  fortieth  year  we  find  them 
in  Mount  Hor,  where  Aaron  died  and  was 
buried.  Now  that  was  the  year  they  went  into 
Canaan,  and  in  that  year  they  had  nine  jour- 
neys more,  or  ten  by  that  they  got  over  Jordan. 
Here,  tiien,  were  twenty  journeys  in  less  than 
a  year  and  a  half.  Divide  then  the  rest  of 
the  time  to  the  rest  of  the  journeys,  and  they 
had  above  thirty-eight  years  to  go  their  two 
and  twenty  journeys  in.  And  how  this  should 
be  such  a  travelling,  moving  state  as  that  it 
should  hinder  their  keeping  this  ordinance  in 
its  season  viz.,  "to  circumcise  their  children 
the  eighth  day"— especially  considering  to 
circumcise  them  in  their  childhood,  as  they 
were  born,  might  be  with  more  security  thap 
to  let  them  live  while  they  were  men — I  see 
not. 

If  you  should  think  that  their  wars  in  the 
wilderness  might  hinder  them,  I  answer,  they 
had,  for  aught  I  can  discern,  ten  times  as  much 
fighting  in  the  land  of  Canaan  where  they 
were  circumcised  as  in  the  wilderness  where 
.  they  were  not.  And  if  carnal  or  outward 
sjifety  had  been  the  argument,  doubtless  they 
would  not  have  circumcised  themselves  in  the 
sight  (as  it  were)  of  one  and  thirty  kings — I 
say,  they  would  not  have  circumcised  their  six 
hundred  thousand  warriors  and  have  laid  them 
open  to  the  attempts  and  dangere  of  their  ene- 
mies. No  such  thing,  therefore,  as  you  are 
pleased  to  suggest,  was  the  cause  of  their  not 
being  as  yet  circumcised. 

Fourthly.  "An  extraordinary  instance  to  be 
brought  into  a  standing  rule  are  no  parellels," 
That  is  the  sum  of  your  fourth. 

An«wer.  The  rule  was  ordinary,  which  was 
circumcision;  the  laying  aside  of  this  rule  be- 
came as  ordinary  so  long  a  time  as  forty  years, 
and  in  the  whole  Church  also.  But  this  is  a 
poor  shift,  to  have  nothing  to  say  but  that  the 
ca.-*e  was  extraordinary  when  it  was  not. 

But  you  jisk,  "Might  they  do  so  when  they 
came  in  Canaan?" 

Atisipcr.  No,  no.  No  more  shall  we  do  as 
we  do  now  when  that  which  is  perfect  is  come. 

You  add,  "Bec^mse  the  Church  in  the  wil- 
derness could  not  come  by  ordinances,  &c. 
therefore  when  they  may  be  come  at  we  need 
not  practise  them." 

Answer.  Nobody  told  you  so.  But  are  you 
out  of  that  wilderness  mentioned  in  Eev.  xii.? 
Is  Antichrist  down  and  dead  to  aught  but 
your  faith?     Or  are  we  only  out  of  that  Egyp- 


tian darkness  that  in  baptism  have  got  the 
start  of  our  brethren?  For  shame,  be  silent: 
yourselves  are  yet  under  so  great  a  cloud  as  to 
imagine  to  yourselves  a  rule  of  practice  not 
found  in  the  Bible;  that  is,  "to  count  it  a  sin 
to  receive  your  holy  brethren,  though  not  for- 
bidden, but  commanded  to  do  it." 

Your  great  flourish  against  my  fourth  argu  • 
ment  I  leave  to  them  that  can  judge  of  the 
weight  of  your  words,  as  also  what  you  say  of 
the  fifth  or  sixth. 

For  the  instance  I  give  you  of  Aaron,  David, 
and  Hezekiah,  who  did  things  not  commanded, 
and  that  about  holy  matters,  and  yet  were  held 
excusable,  you,  nor  yet  your  abettors  for  you, 
can  by  any  means  overthrow,  Aaron  trans- 
gressed the  commandment;  David  did  what 
was  not  lawful ;  and  they  in  Hezekiah's  time 
did  eat  the  passover^therwise  than  it  was 
written.  But  here  I  perceive  the  shoe  pincheth, 
which  makes  you  glad  of  Mr.  Denne's  evasion 
for  help.  At  this  also  Mr,  Danvers  (but  you 
to  no  purpose)  cries  out,  charging  me  with  as- 
serting "that  ignorance  absolves  from  sin  of 
omission  and  commission,"  But,  sirs,  fairly 
take  from  me  the  texts,  with  others  that  I  can 
urge,  and  then  begin  to  accuse. 

You  have  healed  your  suggestion  of  unwrit- 
ten verities  poorly.  But  any  shift  to  shift  off 
the  force  of  truth.  After  the  same  manner 
also  you  have  helped  your  asserting,  "That 
you  neither  keep  out  nor  cast  out  from  the 
Church,  if  baptized,  such  as  come  unprepared 
to  the  supper  and  other  solemn  appointments." 
Let  us  leave  yours  and  mine  to  the  pondering 
of  wiser  men. 

My  seventh  argument  (as  I  said)  you  have 
not  so  much  as  touched,  nor  the  ten  in  that 
one,  but  only  derided  at  the  ten.  But  we  will 
show  them  to  the  reader: 

1,  Love,  which  above  all  other  things  we 
are  commanded  to  put  on,  is  much  more  worth 
than  to  break  about  baptism, 

2,  Love  is  more  discovered  when  we  receive 
for  the  sake  of  Christ  and  grace  than  when  we 
refuse  for  want  of  water, 

3,  The  Church  at  Colosse  was  charged  to  re- 
ceive and  forbear  the  saints  because  they  were 
new  creatures. 

4,  Some  saints  were  in  the  Church  at  Jeru- 
salem that  opposed  the  preaching  of  salvation 
to  the  Gentiles,  and  j^et  retained  their  mem- 
bership, 

5,  Divisions  and  distinctions  among  saints 
are  of  later  date  than  election  and  the  signs 
of  that,  and  therefore  should  give  place. 


PEACEABLE  PRISCIl'Lt.^     i  >/;    VRVE 


H)S3 


6.  It  is  love,  not  baptLsin,  tlmt  ili-.c<>vereth 
08  to^  the  world  to  be  L'hrUt's  ili-.cii)l.a.  John 
xiii.  35. 

7.  It  !-•*  love  that  is  the  uiKloubte<)  rJinrni- 
of  our  interest  in  iitul  ffllow.ihip  v. 

8.  Fellowship  with  Christ  i-*  sui 

vite  to,  niid  the  new  creature  the  grent  rn 
of,  our  fellowship  with  Christ. 

y.  Low  is  the  rulfilling  of  the  law;  where- 
fore ho  that  hath  it  is  aeeepteU  with  (i 
ouji;ht  to  be  approval  of  men;  but  he  ;  , 
n«>t   who  judgeth   and  setteth    at  naugiil   iim 
brother. 

10.  Love  is  sometimes  more  seen  ami  showed 
in  forbearing  to  urge  and  press  what  wo  know 
than  in  publishing  and  imposing.  John  xvi. 
1.':   I  Cor.  iii.  1,  2. 

11.  When  we  attempt  to  foree  our  brt.llu-r 
X'Vond  his  light  or  to  break  his  heart  with 
grief,  to  thrust  him  beyond  his  faith  or  bar  him 
from  his  privileges,  how  ean  we  say,  I  love? 

12.  To  make  that  the  door  to  communion 
which  Ctod  hath  not,  to  make  that  the  includ- 
ing, e.\cluding  charter,  the  bar,  Ixninds,  and 
rule  of  communion,  is  for  want  of  love. 

Here  are  two  int«i  the  bar^'ain. 

If  any  of  these,  sir,  plea.Ho  you  not  in  thia 
dress,  give  me  a  word  and  I  shall,  as  well  lu 
my  wit  will  serve,  give  you  them  in  a  syllugi«- 
tical  mode. 

Now  that  you  say,  i  pnntirally.)  "  Uu[  some 
4|K>ak  with  their  feet"  itii<-ir  walking)  that 
water  is  above  love  and  all  otlur  things,  is  ev- 
ident, because  have  they  all  but  water  you  re- 
fuse them  for  want  of  that,  yea,  and  will  bo  no 
hardy,  though  without  (mmI's  wonJ,  to  refiwc 
communion  with  them. 

In  our  discourse  about  the  carnality  that  wan 
/lie  cause  of  the  divisions  that  were  ut  Corinth 
you  ask,  "  Who  nuHt  the  charge  of  carnality 
fall  uj>on — them  that  defend  or  ih«in  ili.it  op- 
poie  the  truth?" 

Answrr.  Perhaps  on  both,  but  U-  ■.m.   ii|p.>n 
them   that   op|x»se:    "Wherefore    look    ye   to 
your««'lvej«,  who,  without  any  ■ 
to    warr;int    you,  exrludi-    V' 
communion — your  brother,  whom  itod   haUi 
commanded  you  to  receive." 

My   ninth    argument    you    make  yourwif 
merry   with    in    the    beginning,   but   why  do 
you,  by  and  by,  wo  cut  and  hack  and  ca«t  it  a« 
it  were  in  the  fire?     Til- 
lies you  can  by  no  nuM'i 

have  not,  as  in<le«t|  you  hove  not,  i 

mock  me  for  sj>eaking  a  woni  in  1  'le 

word  of  God  that  cummanda  jrou  to  shut  oat 


I'"r  want  of  wu". 
•i  -1  tiay,  if  y> 
luakv  tliia  a  dut/  lu  )u«i,  liiru 

lu  It  by  a  spirit  of  iMrntrcution 
.  more  rf«|H<ct  tu  a  fumi  ihit: 
jKiwer  uf  giidlincM. 

none,  ami 

4.   It  ii. 

'».   .Vnd  .f 

light  and  opinion. 

G.  It  taketh  i^ay  the  childrrn'ii  brr«d. 

7.  And  wilhhuldelh  front  them  the  incrri»» 
of  fiiilh. 

ft.  It  tcudeth  tu  make  wicked  the  heart*  of 
weak  I  -. 

1*.   1  >   tii  harden  the  heartu  of   thr 

wick  til. 

10.  It  settcth  open  a  door  lu  all  lemplatiou. 

11.  It  tein|M]lh  the  (^vil  to  (all  U|Min  ihcin 
that  are  alunc. 

12.  It  IS  the  nursery  of  all  rain  janvlingiL 

13.  Ito, 

14.  It     ; 

doubt  of  the  rignt  way* 

15.  It  abuMlh  thi    ir.; 

16.  It  is  a  prop  t<> 

It,    An'l  ■'  :i    lo    iii.ioy    lo    mm 

aside  to  11.  rrort. 

And  th 
that  you  ' 

read  it,  yet  do   1  athnii,  as  i 
III.    llii       "Tli.it    to   exclude   » 

and  lu  debar  them  their 
iii.o<  ii M-iiii  |>titii<-g«!«i,  for  the  want  uf  that 
which  (((mI  never  vet  made  a  wall  of  division 


may    herealter    levi.  '       Like    lutf    yei  ••   ywa 
will. 

I  come  next  to  what  you  have  said  in 
flcatlon  of  yuur  fuurtcvn  argunirnl*. 
a*  thrv  were,  (mv  vou. )  I  am  willing  to  •'  i  .  I 


rmiptory  way  of  dictator- 
must  be  taken  fur  law* 
(ailh  and  practice,  and  I 


.4.. 
arr  bn  , 

and  |>mMiin|>ttuna,  and  all 


yott  vonl 


884 


BUSYAX'S  COMPLETE    WORKS. 


for  vour  help  the  words  of  the  Holy  Scripture. 
Aiui  let  the  reader  note,  for  as  I  have  often 
t-alled  for  the  word,  but  as  yet  could  never  get 
it,  because  vou  have  it  not,  neither  in  precept, 
precedent,  nor  example,  therefore  come  you 
forth  with  y.ur  .seeming  imports  and  presump- 

li'in- 

The  ji.dici«tus  reader  will  see  in  this  last 
that  not  only  here,  but  in  other  places,  to 
w\m*.  poor  shifts  you  are  driven  to  keep  your 
pen  going. 

But,  sir,  .since  you  are  not  peremptory  in 
vour  proof,  how  came  you  to  be  so  absolute  in 
your  practice?  For  notwithstanding  all  your 
seeming  modesty,  you  will  neither  grant  these 
communion  with  you  nor  allow  of  their  com- 
munion among  themselves  that  turn  aside  from 
your  seeming  imports  and  that  go  not  with 
you  in  your  strong  presumptions.  You  must 
not,  you  dare  not,  lest  you  countenance  their 
idolatry  and  nourish  them  up  in  sin;  they 
live  in  the  breach  of  Gospel  order,  and,  Eph- 
raim-like,  are  joined  to  an  idol.  And  as  for 
your  love,  it  amounts  to  this:  you  deal  with 
ihem  and  withdraw  from  them,  and  all  because 
of  some  strong  [)resumptions  and  suppositions. 

But  you  tell  me,  "  I  use  the  arguments  of 
the  Pedobaptist,  viz. :  But  where  are  infants 
forbidden  to  be  baptized?" 

But  I  ingenuously  tell  you  I  know  not  what 
P>"lo  means,  and  how  then  should  I  know  his 
arguments? 

I  take  no  man's  argument  but  Mr.  K.'s,  (I 
must  not  name  him  farther;) — I  say,  I  take 
no  man's  argument  but  his  now,  viz. :  "  That 
there  being  no  precept,  precedent,  or  example 
for  you  to  .'shut  your  holy  brethren  out  of 
church  conununion,  therefore  you  should  not 
do  it."  That  you  have  no  command  to  do  it 
is  clear,  and  you  must  of  necessity  grant  it. 
Now,  where  there  is  no  precept  for  a  founda- 
tion, it  is  not  what  you  by  all  your  reasonings 
can  .suggest  can  deliver  you  from  the  guilt  of 
adding  to  his  word. 

Are  you  commanded  to  reject  them?  If  yea, 
where  is  it  ?     If  nay,  for  shame  be  silent. 

"  Let  Us  .xay  what  we  will  (say  you)  for  our 
own  i)ractiee,  unless  we  bring  positive  Scrip- 
tures that  yours  is  forbidden,  though  nowhere 
written,  you  will  be  as  a  man  in  a  rage  without 
it,  and  would  have  it  thought  you  go  away 
with  the  garland." 

Anmcer.  1.  I  am  not  in  a  rage,  but  contend 
with  you  earnestly  for  the  truth.  And  say 
what  you  will  or  can.  though  wjth  much  more 
sMiiibblinL',  trumps,  and  taunts  than  hitherto 


vou  have  mixed  your  writing  wi.-h.  Scripture, 
Scripture,  we  cry  still ;  and  it  is  a  bad  sign 
that  your  cause  is  naught  when  you  snap  and 
snarl  because  I  call  for  Scripture. 

2.  Had  you  a  Scripture  for  this  practice 
that  you  ought  to  keep  your  brethren  out  of 
communion  for  want  of  water  baptism,  I  had 
done ;  but  you  are  left  of  the  word  of  God,  and 
confess  it. 

3.  And  as  you  have  not  a  text  that  justifies 
your  own,  so  neither  that  condemns  our  holy 
and  Chri-stian  communion;  we  are  commanded 
also  to  "receive  him  that  is  weak  in  the  faith, 
for  God  hath  received  him,"  I  read  not  of 
garlauds,  but  those  in  the  Acts ;  take  you  them. 
And  I  say,  moreover,  that  honest  and  holy  Mr. 
Jesse  hath  justified  our  practice,  and  you  have 
not  condemned  his  arguments;  they  therefore 
stand  upon  their  feet  against  you. 

I  leave  your  2d,  3d,  4th,  5th,  and  6th  argu- 
ments under  my  answers,  where  they  are  sup- 
pressed. In  your  7th  you  again  complain  for 
that  I  touch  your  seeming  import,  saying,  "  I 
do  not  use  to  say,  as  John  Bunyan,  This  I  say, 
and  I  dare  to  say.  I  please  myself  by  com- 
mending my  apprehension  soberly  and  submis- 
sively to  others  much  above  me." 

Amwer  1.  Seeming  imports  are  a  base  and 
unworthy  foundation  for  a  practice  in  religion, 
and  therefore  I  speak  against  them. 

.2.  Where  you  say  you  submit  your  appre- 
hensions soberly  to  those  much  above  you,  it 
is  false,  unless  you  conclude  none  are  above 
you  but  those  of  your  own  opinion.  Have 
you  soberly  and  submissively  commended  your 
apprehensions  to  those  congregations  in  Lon- 
don that  are  not  of  your  persuasion  in  the  case 
in  hand?  and  have  you  consented  to  stand  by 
their  opinion?  Have  you  commended  your 
apprehensions  soberly  and  submissiveh'  to 
those  you  call  Independents  and  Presbyters? 
and  are  you  willing  to  stand  by  their  judgment 
in  the  case?  Do  you  not  reserve  to  yourself 
the  liberty  of  judging  what  they  say,  and  of 
choosing  what  you  judge  is  right,  whether  they 
conclude  with  you  or  no?  If  so,  why  do  you 
so  much  dissemble  with  all  the  world  in  print 
to  pretend  to  submit  to  others'  judgment  and 
yet  abide  to  condemn  their  judgments?  You 
have  but  one  help ;  perhaps  you  think  they 
are  not  dbove  you.  and  by  that  proviso  secure 
yourself;  but  it  will  not  do. 

For  the  offence  you  take  at  my  comment 
upon  your  calling  baptism  a  livery,  and  for 
your  calling  it  the  Spirit's  metaphorical  de- 
scription of  baptism,  both  phrases  are  boldnesd 


PKACKAHLK   PHl.WtrLts   am,    nut. 


Mb 


without  tin-  \v<)ril ;  neiilier  do  I  tiii<l  it  callctl  a 
listing  onliiuuK'u  nor  the  coleiuni/atiiiii  nl"  lh»« 
uiiirriugc  U-twixt  (^lirist  aii<l  u  ht-lit-vfr.  I". 
pt-Tliap!*  you  hail  this  fmiu  Mr.  iiiinvcnt,  w  u 
pIcHACth  hiiiisflf  with  this  kiiiil  of  wonling  it, 
utul  siivd,  uiurcoviT,  in  justiticalioii  of  yuu, 
"  That  |>eniouH  eiitvring  into  thu  vinible  t'hurvh 
thereby  (by  baptism,  which  is  uur  ' 

Mr.    Hu.vter  nlm*  saith   it)  nro  \t\ 
initteil    into    purtiruhir 
tht>y  may  chkiiii  the  |>ri. 

believers,  beinsj  onlerly  |>m  into  iho  body,  anil 
put  on  Christ  by  their  baptismal  vow  and  cuv< 
cnant;  for  by  that  ptiblie  di-elarulion  of  con- 
Bont  is-thc  nmrriagc  and  solemn  contract  made 
betwixt  C<hri.st  and  a  believer  in  baptism. 
Ami  (-aith  he)  if  it  be  prr|M>^terous  and 
wicked  for  a  man  and  woman  to  cohabit  to- 
j;ether  and  to  enjoy  the  privilej;es  of  a  married 
estate  without  the  passing  of  that  public  .<m>- 
lemnity,  ho  it  is  no  leas  disonlerly,  u|>on  a 
spiritual  account,  for  any  to  claim  the  privi- 
leges of  a  Church,  or  be  adinitte<l  to  (he  same, 
till  the  piuvsing  of  this  solemnity  by  them." 

Ausu-rr.  Ihit  tlu-so  wonU  are  very  bhuk. 

First.  Here  he  hath  not  only  implicitly  for- 
bidden Jesus  Christ  to  hold  communion  with 
the  saint.s  that  arc  not  yet  his  by  boptUm.  but 
is  b«>ld  to  charge  him  with  l>«ing  as  pre|MMter- 
ous  and  wicked  if  he  do  an  a  man  that  livelh 
with  a  woman  in  the  ]■■ 
state,  without  pa-jsiii;.;  i  . 

Secondly.  He  here  also  ciisr^'.tii  him  aa 
guilty  of  the  same  wickedness  that  .ohall  but 
dare  to  claim  church  communion  without  it; 
yea,  and  the  wlude  Chun-h  tmi.  if  they  «hall 
admit  such  members  to  their  fellowship. 

And   now,  since  cleaving  to  Chri»f 
and   covenant  will   not   do   without 
after  personal  conA-ji-sion  of  faith,  what  a  s'. 
are  all  thooe  [>oor  saints  of  Jesus  in  that  h 
avowed  themselves  to  be  his  a  thousand  tii 
without  this  baptism!  y«u.  and"'    ' 
J4>sus   Chri-t    in    too,    l.y    vi.ur 
bold  that  cimimuniori    ' 
et\\  only  unto  thi-m  tlt.r 
this  tolcmnity ! 

B'other,  <tod  gave  him  repentance.  I  • 
that  through  ignorance  and  a  pirpoalcrou* 
leal  he  aaid  it,  Unwiy  it  again  with  tear*, 
and  by  a  public  renunciation  of  mi  wickt<«l 
and  horrible  wonls.  Uut  I  ihiM  <|>arinK''>y 
pass  you  by. 

1  dhall  not  InMiblo  the  world   nii> 
with   an   answer   to   Ui«  rc»t  of  you: 
The  books  arc  public  to  tbo  world ;  let  nrn 


r      "  ••.     And    i 

.     it»'.'    to    tl 

thai  Uotr*    noi 

-•i\  »U    \ '.11    t^\  • 

line*  in  answer 

And  now,  in*    »o^ii   ui<>iii<>.  n  <•■•!■  ^i.n. 
writ«    aeain.    pruv    keep    to    tbo    ijurstioii  — 


.tvil     O'UlUtUltloU     U't 

.Mr.  l)enne'«  grrat  nir.i 

with  it;  and  when  yuu  .■    ... 

nicnta  your  own,  and  Irll  ntc  mi,  you  p 

may   ' 

and  ' 

tion,  I  C" 

belter  in 

answer. 


THE  COXCLUSION. 

KkaDER:  When    Mwr*  ^nji^ht   to  Mt   ll»c 
brethren'  licraloiie, 

he  thai  di>.  ...     ...    ..»  ..  ^  '^     ••  ■" 

willing  to  be  hindeml  in 


Wi!t 


t'^ypliaii 
tliruwn  11  i 
it    "M> 


1  Bftcak  1 


knowcth  himaclf  u  Ixwi 
with  another;  yet  r\ 
will  ariM  a*  will  oiak< 


from. 
Rut  «) 

it  !•  nofl 
ti>  . 
\ 


I  occaainn   rrquitr   it;  aaU  thai  ai|iraaUj   it* 


88G 


BUNYAN'S  COMPLETE   WORKS. 


tliose  of  the  rigid  way  of  our  brethren,  the 
Baptists  su  called,  whose  principles  will  neither 
allow  them  to  admit  to  communion  the  saint 
that  dilleretli  from  them  about  baptism,  nor 
consent  they  should  communicate  in  a  church 
slate  among  themselves;  but  take  occasion 
still,  ever  as  they  can,  both  to  reproach  their 
church  state  and  to  finger  from  amongst  them 
wlio  they  can  to  themselves.  These  things 
U-ing  grievous  to  those  concerned,  (as  we  are, 
though  perhaps  those  at  quiet  are  too  little 
concerned  in  the  matter,),  therefore,  when  I 
could  no  longer  forbear,  I  thought  good  to 
present  to  public  view  the  warrantableuess  of 
our  holy  communion  and  the  unreasonable- 
ness of  their  seeking  to  break  us  to  pieces. 
At  this  Mr.  William  K.,  Mr.  Thomas  Paul, 
and  Mr.  Henry  Danvers,  and  Mr.  Denne,  fell 
in  might  and  niain  upon  me;  some  comparing 
me  to  the  devil,  others  to  a  bedlam,  others  to 
a  sot,  and  the  like,  for  my  seeking  peace  and 
truth  among  the  godly.  Nay,  further,  they 
began  to  cry  out  murder,  as  if  I  intended 
nothing  less  than  to  accuse  them  to  the  mag- 
istrate and  to  render  them  incapable  of  a 
share  in  the  commonwealth,  when  I  only 
struck  at  their  heart-breaking,  church-rend- 
ing princii)les  and  practice,  in  their  excluding 
their  holy  brethren's  communion  from  them, 
and  their  condemning  of  it  among  them- 
selves. They  also  follow  me  with  slanders 
and  reproaches,  counting  (it  seems)  such 
things  arguments  to  defend  themselves. 

But  I,  in  the  mean  time,  call  for  proof, 
Scripture  proof,  to  convince  me  it  is  a  duty  to 
refuse  communion  with  those  of  the  saints 
that  differ  from  them  about  baptism.  At  this 
Mr.  P.  takes  ofleuce,  calling  my  demanding 
of  proof  for  their  rejecting  the  unbaptized  be- 
liever, how  excellent  soever  in  faith  and  holi- 
Jieas,  a  clamorous  calling  for  proof  with  high 
and  swelling  words,  which  he  counteth  not 
wurlhy  of  answer;  but  I  know  the  reason — he, 
by  this  demand,  is  shut  out  of  the  Bible,  as 
himself  also  suggesteth ;  wherefore,  when 
coming  to  a.«sault  me  with  arguments,  he  can 
do  it  but  by  seeming  import,  suppositions, 
and  strong  presumptions;  and  tells  you  fur- 
ther, in  his  reply,  "That  this  is  the  utmost 
of  his  light  in  the  Scriptures  urged  for  his 
I'ractice;"  of  which  light  thou  mayest  easily 
judge,  good  reader,  that  hast  but  the  common 
understanding  of  the  mind  of  God  concerning 
hrotherly  love.  Strange !  that  the  Scripture,  tha° 
everywhere  commandeth  and  presseth  to  love, 
10  forbearance,  and  bearing  the  burden  of  our 


brother,  should  yet  imply  or  implicitly  import 
that  we  sbouldshut  them  out  of  our  Father's 
house,  or  that  those  Scriptures  that  command 
us  to  receive  the  weak  should  yet  command  us 
to  shut  out  the  strong  !  Thinkest  thou,  reader, 
that  the  Scripture  hath  two  faces  and  speakest 
with  two  mouths?  Iget  we  must  do  so  by 
these  men's  doctrine.  It  saith  expressly, 
"Eeceive  one  another,,  as  Christ  also  received 
us  to  the  glory  of  God."  But  these  men  say 
it  is  not  our  duty;  it  is^preposterous  and  idol- 
atrous; concluding  th?t  to  receive  this  brother 
is  not  a  custom  of  then?  nor  yet  of  the  churches 
of  God;  consequentl}'; telling  thee  that  those 
who  receive  such  a  bi?other  are  not  (let  them 
talk  while  they  will)  -finy  of  the  churches  of 
God.  See  their  charity,  their  candour,  and 
love  in  the  midst  of  their  great  pretensions  of 
love ! 

But  be  thus  assured.  Christian  reader,  that 
for  these  tbeir  uncharitable  words  and  actions 
they  have  no  footing  in  the  word  of  God, 
neither  can  tbey  heal  themselves  with  suggest- 
ing their  amicable  correspondence  to  the  world. 
Church  communion  I  plead  for,  church  com- 
munion they  deny  them ;  yet  church  com- 
munion is  Scripture  communion,  and  we  read 
of  none  other  among  the  saints.  True,  we  are 
commanded  to  withdraw  from  every  brother 
that  walks  disorderly,  that  they  may  be  asham- 
ed, yet  not  to  count  him  an  enemy,  but  to  ad- 
monish him  as  a  brother.  If  this  be  that  they 
intend,  for  I  know'  not  of  another  communion 
that  we  ought  to  have  with  those  to  whom  we 
deny  church  communion,  then  what  ground  of 
rejoicing  those  have  that  are  thus  respected  by 
their  brethren,  I  leave  it  to  themselves  to  con- 
sider of. 

In  the  mean  while  I  affirm  that  baptism  with 
water  is  neither  a  bar  nor  bolt  to  communion 
of  saints,  nor  a  door  nor  inlet  to  communion 
of  saints.  The  same  which  is  the  argument 
of  my  books,  and,  as  some  of  the  moderate 
among  themselves  have  affirmed,  that  neither 
Mr.  K.,  Mr.  P.,  nor  Mr.  Danvere  have  made 
invalid,  though  sufficiently  they  have  made 
their  assault. 

For  Mr.  Denne,  I  suppose  they  count  him 
none  of  themselves,  though  both  he  and  Mr. 
Lamb  (like  to  like)  are  brought  for  authors 
and  abettors  of  their  practice  and  to  repel  my 
peaceable  principles.  For  Mr.  Denne,  if  either 
of  the  three  will  make  his  arguments  their 
own,  they  may  see  what  their  servant  can  do ; 
but  I  shall  not  bestow  paper  and  ink  upon  him, 
nor  yet  upon   Mr.   Lamb — the   one    already 


PEACEABLE  PRUiCIPLE^  ASH    TRrF 


887 


having  given  lii.-s  pmu-^sion  the  lie,  aiul  fur  the  | 
otiier,  iierhai>d  they  that  know  hi.s  life  will  *ev 
little  of  conscience  in  the  whole  of  hU  re- 
ligion, and  conchule  him  nut  worth  the  taking 
notice  of.  lU-siiles,  Mr.  I*,  hatli  als »  coneludetl 
against  Mr.  Denrie  that  baptism  i<<  ut,:  t\,,-  in. 
itiatiug  ordinauce, and  tlmt  hiii  utn  th 

for  the  ju.stificution  of  his  own  |ir.  .[►- 

poHiliond,  iniportii,  and  !«trong  ]>r< 
thing)*  that  they  laugh  at,  de::<|>i.-<o,  .nul  .liri<le 
when  brtmght  by  their  brethren  to  prove  in- 
fant bapti.sin.  ' 

Railing  for  railing  I  will  not  render,  though 
one  of  these  op|Kte*ers  (.Mr.  Dan  by  naine)  did 
tell  mo  that  Mr.  I'aul'ii  rei»ly,  when  it  camo 
out,  would  sulHciently  provoke  me  to»o  bcaittly 
a  work ;  but  what  is  the  re;u*on  of  hin  no  writ- 
ing if  not  the  peevishiHK-,  of  Im  own  npirit  or 
tlie  want  of  better  matter? 

This  I  thank  dod  for,  that  sonio  of  tlio 
brethren  of  this  way  arC"of  late  more  moderato 
than  formerly,  and  that  those  that  retain  their 
former  sourness  still  are  left  by  the  brethren 
U)  the  vinegar  of  their  own  spirit."*,  their  breth- 
ren ingeiriou-'ly  eoufi.-sing  that  could  the.«e  of 
their  company  bear  it  they  have  liberty  in 
their  own  souls  to  communicate  with  Mints  M 


KaintM,  though   they  dilter   aLniut  water    bap- 
tism. 

Well,   tJo.1 
ehurvhtiM,  and  j 

lainen  of  M'hi*nu  and  divuiutu  ain<^i 
godly.     "  Ik'hold  how  gtMid  and  how  pU..  ...... 

it  ia  for  brcthrro  to  dwell  t<igclhrr  in  unity  I 
Itijilikot!  :  upon  the  '       ' 

that  ran  '  '1,  rvrn  A 

Uard,  an  : 

1    on    tiio  >. 

'.acre  the   1,  <• 

blcMiug,  even  life  for  ovomior 

I  wan  adviitcd  by  iiomr,  who  .  .m.^io.  ..«»  im- 
whtc  man'tt  pri>verb,  not  to  let  Mr.  Paul  paM 
with  all  hijt  Idtler  ii.  ' 

that  the  wrath  of  n. 
e<)U!»nej*j»  of  lii>d  ;  therefore  1 
to  the  ceiL^ure  and  rebuke  of  •. 
I  doubt  not  but  hin  unaavuury  wa)-»  with  mo 

will    be    scaKonably   brought  to  hi*   r'-' 

brmnce.    Farewell. 

I  am  thine  t 
Oil  I  can  UM>k  ■  i 

so  much  dirt  thruwu  at  liu-iu  !>)  lu.i 

JulIN    la.NVAN. 


.     Qrr.s'iioNs 

ABorr 

THK  NATnii:  AM)  PKinMrniTV  OF  THE  SKVKNTII-DAY  SAl!i:ATIf ; 

AND    PROOF  THAT   THE    FIUST   DAY    OF   TUB   WKKK   IH  TUB  TRUB   CIIRI8TIAX   SABBATH. 


The  Son  of  tnftn  U  Lord  abo  of  tb«  »bb«lh  day. 


TO  THE  READER. 


Some  may  think  it  struii^'o,  since  God's 
Church  hius  nln-july  Won  so  well  furniithcU 
with  sound  grounds  and  ri'if<>>nH  i>y  •<.>  many 
wi.>»e  and  gtnily  nion  for  pruof  ili;it  tin-  iir»l  day 
of  the  week  is  our  true  l'liri>-ti:in  -aM.ntli,  that 
I  should  now  oH'er  tins  small  treati.xe  u|Nin  the 
tame  account.  Hut  when  the  scales  are  even  by 
what  already  is  put  in,  a  little  more,  you  know, 
makes  the  weight  the  hetter. 

Or  gnint  that  we  had  down-*\       "     " 
yet  something  over  and  nhovc  n 
work  the  hanUr  v. 

on  the  other  end, •  ^- 

sccm  too  light. 

Besides,  this  book,  being  I:"' •••  b«t  ffllU 

such  as  have  l)Ut  fhn'linr  y.  memo- 

ries, and  but  Hal'-  tim.'  • 
w  the  lot  of  the  iiK  an  . 

I  have  also  written  ii; 
I  would,  as  in  other  (i"  , 
witness  with  good  men  that  the  day  in  which 
our  Lord  rose  from  the  dead  should  bo  much 
set  by  of  Christian-*. 

I  have  ol>-'erved  that 
in  I'aith,  ar.'  a;>t  to  ho  • 
sabbath,  &c. ;  and  ' 
•jff   from    the  ob'<i  r 
little  to  say  for  their  own  prn' 
good  ;  and  might  I  help  f '•-—  f  -' 

A  Jcwith  8cventh-<ln  • 
Ise  of  gra<e  1- 
to  be  »ur<"  i*. 
mand  I"  iv  iirvl  <.viHtuAuU- 

mcnt  wU     ,  ' 

Also  it  follows  from  hence  that  the  MbUub  I  Uod. 


that  has  n  proiui-x'  niunxi  ■!  • 
it  in  ruther  that  whiih  ihi*  I 
giv,   • 


I  trust  the  godly  wise  wilt  And  a  I. 
ture  truth  in  what   I     -        •  •' 
the  sanction  of  our  ' 


.1.     For  t 

re  it  can  I  •  ,  ,    ... 

day  of  the  week  is  tliat  which  b 

if  ti  h  was  n< 


timing,  then,  of  a  • 

not  man;  in  grace,  ii"i.  >>>^wi<  ,  ■>' 

tutration  of  death  written  and 


..1 

i.    ivi. 

in   all 
ua-nta- 


..rldly 

.     .  -^ 

;.>  ...  ;...:,..-.   v-  ;.■  ... 

,  >    ...... 

,  rrt  /Ad/,  ifV  natur<- 

.  Lu! 

Sot  b  l^ .'  ■ 

!)    iu  <■«), 

890 


BUNYAN'S  C03IPLETE   WORKS. 


Nor  (loth  our  sanctifying  of  it  to  the  ends 
for  which  it  is  ordained  lie  in  a  bare  confession 
that  it  is  such,  hut  in  a  holy  performance  of 
the  duty  of  the  day  to  God  by  Christ  accord- 
ing to  his  word. 


But  I  will  not  enlarge  to  iletain  the  reader 
longer  from  the  following  sheets,  but  shall 
commit  both  him  and  them  to  the  wise  dis- 
posal of  God,  and  rest. 

Thine  tp  serve  thee, 

JOHN  BUNYAN, 


Qriyri(i\\  &c. 


QUR^noN  I. 

Whflhet  thf  ,«'•' 
htotcn  to  man  hij,  ' 

SoMtrrmxif  must  be  here  premintil  before  I 
biiDW  till*  grounds  of  thi.<t  qiu'^tioi). 

Fii>t,  tlion.  IJy  the  law  «ir  \\^\\i  of  nnturv 
I  nuan  thiit  I:i\v  wliirh  was  coiuTtatf  with 
mail ;  that  which  is  natural  to  liiiu,  Ix-iii^  "rt^- 
iiial  with  and  esdcntial  to  himsvlf ;  con^i^iuoutly 
tliat  wliicli  is  invariable  au«i  unaltcri'' 
that  nature. 

Soconilly.  I  grant  that  by  this  law 
man    understands    that    thoro    is   ..-i. 
God ;  that  thid  (.tod  is  to  ' 
cording  to   his  own   will;    .  ^ 

time  must  be  allowed  to  do  it  in ;  but  whether 
the  laip  or  lifjht  of  nature  tcacheth,  and  th'i'    ■' 
ilse//,  without  the  help  of  revelation,  that 
seventh  day  of  the  week  is  i 
of  Go*i  and  set  apart  for  ! 
the  (|U(^tion  ;  and  the  :   it  are  the»e: 

First.  Ik'crtuse  the  /  -fr  i»  ant^'ce- 

dent  to  thi.s  day,  yea,  completed  as  a  law  before 
it  wa.<)  known  or  revealed  to  man  that  <f    I 
either  did  or  would  Hunctify  the  aeventh 
of  the  week  at  all. 

Now  this  law,  as  was  said,  being  natttnl  to 
a  man,   (for  "man   it  a   law  unto  h 
could  only  teach   the  things  of  a  u- 
there  the  aiKwtlc  ittintii  it.     lUit  to  b< 
detennine,  and  thataln^ut  thing*  that 
without  being  either  in  nature  or  I' 
tiou,  Ls  that    ^ 
man ;    and    t 
wan  huch.      For     V 
ti)e  day  beft>re,  ni.  . 
Mveoth  day  before  it  was  n 
by  his  secret  decree.     Thrrri'-r.-,  !•>  m.  i-w.» 
nature   A<l;ini   undemtootl   it  not;  it  wa* 
mil 

ntmrr  »*  !»>  make 
the  law  ot   natur  an 

impossibility.     Y'  ,,  it  a 

predictor,  a  prophet — •  prophet  about  ditiiM 


I  things  (o  come;  jrea,  a  prophet  able  to  far««ell 

->■  ■'    '^'l  bf,  and  that        '     • 
a  Mraiu  that  r. 

,     I.  li.ic.l   to. 

IV-^J'I*^,  to  prent  thi*  U  !•>  ran  ln»o  n  prl*** 
OU'  .« 

of  I  .      .  .     "» 

Oen.  iU.  10,  compared  with  John  i.  1,  but  It 
•cema  to  make  tlie  will  of  (iod  made  knotm 
,  by  a  revelation  a  needleaa  ihinir.     For  if  th« 
'    .     ■  .11 


there  of  particular  pr<>. 
writings?  (an-!  •••  '      ' 
othen  aplit  t 


ry 

.   u 

r  hoi  J 

.'    -t.-.^'maod 

r  if  the  law  of 

.^e 
h 

|H-rformanco  thereof,  why  may   it  not  reveal 

unto  mc  more,  and  to  aliU  morv,  and  at  last  att 

that  ia  requisite  for  mr  to  know,  l>oih  a«  to  my 

<  tod  in  to  be  womhippcd  in 

.? 

Titmiiy.  li  n 

a!!  m-  !i  tv  x\v  v. 

.;  (I.  and  I  r 

.    :\  of   the    I    .    •  ;  -I 

iC  it;  but  thU  we  And  not  in  the  world. 


•  .;h  we  read  not  th  . 
•-_/--. —    _  .   . 

tlic  cuulroxy. 

Fourthly.     Ff.     th«-wA»f*.    %h^    mmw*n*\*-A%r 
•abUith  U  D< 

•honld  M«m  i.  .  ■    ' 

iMliialad  wurvhip  mod  the  oiiwaf/  cir-om- 

Ml 


892 


BUNYAN'S  COMPLETE   WORKS. 


stances  thereunto  belonging  is  obligatory  but 
to  some.  The  tree  that  Adam  was  forbid  to 
eat  of,  we  read  not  but  that  his  children  might 
have  eaten  the  fruit  thereof;  and  circumcision, 
the  passover,  and  other  parts  of  the  instituted 
worship  were  enjoined  but  to  some. 

Fifthl.v.  I  doubt  the  seventh-day  sabbath  is 
not  of  the  law  of  nature,  and  so  not  moral ; 
because  though  we  read  that  the  law  of 
nature,  and  that  before  Moses,  was  charged 
upon  the  worid,  yet  I  find  not  till  then  that 
tlie  profanation  of  a  seventh-day  sabbath  was 
charged  upon  the  world;  and  indeed  to  me 
this  very  thing  makes  a  great  scruple  in  the 
case. 

A  law,  as  I  said,  we  read  of,  and  that  from 
Adam  to  Moses.  The  transgression  also  of 
that  law  we  read  of  then,  and  that  particu- 
larly, as  in  Genesis,  Ezekiel,  Deuteronomy, 
and  Romans  the  first  and  second  chapters. 

But  in  all  the  Scriptures  we  do  not  read 
that  the  breach  of  the  seventh-day  sabbath 
was  charged  upon  men  as  men  all  that  time. 
Whence  I  gather,  that  either  a  seventh-day 
sabbath  was  not  discerned  by  the  light  of 
nature,  and  so  not  by  that  law  imposed ;  or 
else  that  men,  by  the  help  and  assistance  of 
that,  (for  we  speak  of  men  as  men,)  in  old 
lime  kept  it  better  than  in  after  ages  did  the 
Church  of  God  with  better  assistance  by  far, 
for  they  are  there  yet  found  fault  with  as 
breakers  of  that  sabbath. 

It  follows,  therefore,  that  if  the  law  of 
nature  doth  not  of  itself  reveal  to  us,  as  men, 
that  the  seventh  day  is  the  holy  sabbath  of 
God,  that  that  day,  as  to  the  sanction  of  it, 
is  not  moral,  but  rather  arbitrary — to  wut,  im- 
l>osed  by  the  will  of  God  upon  his  people  until 
the  time  he  thought  fit  to  change  it  for  an- 
other day. 

And  if  so,  it  is  hence  to  be  concluded  that, 
though  by  the  light  of  nature  men  might  see 
that  time  must  be  allowed  and  set  apart  for 
the  performance  of  that  worship  that  God 
would  set  up  in  his  house,  yet,  as  such,  it 
could  not  see  what  time  the  Lord  would  to 
tiiat  end  choose.  Nature  therefore  saw  that 
by  a  positive  precept  or  a  word  revealing  it, 
and  by  no  other  means. 

Nor  doth  tiiis  at  all  take  away  a  whit  of  that 
sanction  which  God  once  put  upon  the  seventh- 
day  sabbath,  unless  any  will  say,  and  by  suf- 
ficient argument  prove,  that  an  ordinance  for 
divine  worship  receiveth  greater  sanction 
from  the  law  of  nature  than  from  a  divine 
Vrecept,  or  standeth  stronger  when  it  is  es- 


tablished by  a  law  human,  for  such  is  the 
law  of  nature,  than  when  imposed  by  revela- 
tion of  God. 

But  the  text  will  put  this  controversy  to 
an  end.  The  sanction  of  the  seventh- day 
sabbath,  even  as  it  was  the  "  rest  of  God," 
was  not  till  after  the  law  of  nature  was  com- 
pleted :  "  God  rested  the  seventh  day,  and 
sanctified  it" — sanctified  it;  that  is,  set  it 
apart  to  the  end  there  mentioned — to  wit,  to 
rest  thereon. 

Other  grounds  Of  this  question  I  might  pro- 
duce, but  at  present  I  will  stop  here,  and  con- 
clude that  if  a  Seventh-day  sabbath  was  an 
essential  necessary  to  the  instituted  worship 
of  God,  then  itself  also,  as  to  its  sanction  for 
that  work,  was  not  founded  but  by  a  positive 
precept,  consequently  not  known  of  man  at 
first  but  by  the  revelation  of  God. 

QUESTION  II. 

Whether  the  seventh-day  sabbath,  as  to  marCi 
keeping  of  it  holy,  was  ever  made  hioivn  to  or 
imposed  by  a  positive  precept  upon  him  until 
the  time  of  Moses,  which  from  Adam  was  about 
two  thousand  years  ? 

Something  must  also  be  here  premised  in 
order  to  my  propounding  of  my  grounds  for 
this  question;  and  that  is,  that  the  seventh 
day  was  sanctified  so  soon  as  it  had  being  in 
the  world  unto  the  rest  of  God,  (as  it  is  Gen. 
ii.  2,  3,)  and  he  did  rest  from  all  his  works 
which  he  had  made  therein.  But  the  ques- 
tion is.  Whether,  when  God  did  thus  sanctify 
this  day  to  his  own  rest,  he  did  also,  by  the  space 
of  time  above  mentioned,  impose  it  as  an  holy  sab- 
bath of  rest  upon  men,  to  the  end  they  might 
solemnize  worship  to  him  in  special  manner 
thereon  ?     And  I  question  this — 

First.  Because  that  tve  read  not  that  it  wot. 
And  reading — I  mean  of  the  divine  testimony 
— is  ordained  of  God,  for  us  to  find  out  the 
mind  of  God,  both  as  to  our  faith  and  our  per- 
formance of  acceptable  service  to  him. 

In  reading  also  we  are  to  have  regard  t(;  two 
things : 

1.  To  see  if  we  can  find  a  precept ;  or, 

2.  A  countenanced  practice  for  what  we  do. 
For  both  these  ways  we  are  to  search,  that  we 
may  find  out  what  is  that  good,  that  accept- 
able will  of  God. 

For  the  first  of  these  we  have  Gen.  ii.  16, 17 ; 
and  for  the  second.  Gen.  viii.  20,  21. 

Now  as  to  the  imposing  of  a  seventh-day 
sabbath  upon  men  from  Adam  to  Moses,  of 


QUESTIOyS  RELATIVK   TO    TilR  SKVESTII  IKKY 


.^M.tiA  /  // 


kiiowl.ili.M>  of  it  at  first,  not  >■•(■ 

"•.•an  it  i*,  (Kx.  X 
:  ii   he,  "that  the   1. 

iiiaiiii-ly,  In  nir,  for  w«  rmd  not,  a*  yrl,  thai 
hr  Mtid  it  to  anylxidy  cIk*,)  "'nHmorrow  b 
the  Mibbalh  of  the  holy  rr»l  unto  the  Lord." 

AUo  holy  Nrhrmiah  -'  *    •'        .%'    n 

ho   raith   of    Inmrl    In   •  ,i 


:hat  wu  fiiul  nothing  in  holy  writ  tilher  from  ' 
precept  or  example.     True,  we  nnd  thht  i»ol-  ' 
cnin  worship  was  pt-rfornied  by  the  .-rtiMlH  that  I 
then   lived— lor  botl>    AUl,  Noali,  Abraham,  i 
Isaac,  Jacob  sacrificed  unto  (Jod — but  we  read  ' 
not  that  tliL-  seventh  day  was  the  time  pn-fixeil  i 
of  God  for  their  so  worshipping,  or  that  they 
took  any  notice  of  it.     Some  nay  that  Adam 
in  eating  the  forbidden  fruit  broke  almi  the  ! 
Beventh-day  sabbath,  because  he   fell  on  tl. 
day,  but  we  read  not  that  the  breach  of  t 
xabbalh  wa-s  charged  upon  him.     That  win 
we  read  is  this:  '*  Hast  thuu  eaten  of  the  t. 
whereof  I  commanded  thee  that  thou  Nhouldnt 
not   eat?"     Some   say  also   that   Cain  killed 
Abel  on  a  sabbatii  day,  but  we  read  not  that 
in  hid  charge  (iod  laid  any  such  thing  at  hi* 
dt>or.     This  was  it  of  whiih   he  •«t....d  guiltv 
before    God — namely,    "That    his    itrotlier's 
blowl  cried   unto  God  againxt  him   fr>>m    {!;• 
ground."  i 

I  therefore  tjikc  little  notice  of  whai  .•  im...! 
•aith,  though  he   tlourishelh  his  matter  with  !  thin  we  have  now  under  mnvidcration 
many  brave  words,  if  he  bring  not  with  him,  Thinlly.  Thi- 


.Si>3 
•  the 


'    lor    men   came   An*t   to 
. .  ami  tin-  •• .  .11.1    t!.  i*   it 
wan  to  Innicl  before  unknown. 

Hut    how  could    Xtv   either    t:i<- 
other  if  the  Meventh-day  naSltath 
men  by  the  light  of  \ 
law,  or  if  fr«>m  •»;.■ 
men  ' 

Til  :  al-'Ul 

the  alTimiative  of  the  fintt  quntion,  and  also 
prepareth  an  argument  for  what  I  plead  M  lo 


'Thus  suith  the  Lord."  For  that,  nnd  that 
only,  ought  to  be  my  ground  of  faith  lu  to 
how  my  fuxl  would  be  won^hippetl  by  me. 
For  in  the  matters  material  to  the  wopthip  of 
God  it  is  .safest  that  thus  I  l>c  guidinl  in  my 
judgment,  for  here  only  I  i>erceivo  **  the  foot- 
.ste|)s  of  the  Hock."  They  .say  further  that  f 
God  to  sanctify  a  thijjg  is  to  set  it  npnrt.  Ti 
being  true,  then  it  follows  til  '.h-duy 

luibbath  wa-H  sanctified — thai  ,  irt  — for 

Adam  in  paradise ;  and  so  that  it  waa  or- 
dained a  sabbath  of  rest  to  the  saints  from  the 
beginning. 

Hut  I  answer,  a.s  I  hinted  lK>fore,  that  God 
did  sanctify  it  to  his  own  rest.     "The  I^nnl 
alno  hath  set  apart  him  that  is  giwlly  U>t  him- 
st)lt"."     But  again,  it  is  one  thing  for  Gi<l  to 
aanctify   this  or  that   thing  to  an   us«',  and 
another  thing  to  command  that  that  thing  \- 
forthwith  in  being  to  us.     As  for  insUncr,  t 
land  of  Canaan  w.i- 
th«   children   («f   1- 
that  land.     Christ  Je!«us  wu.- 
that  is,  set  apart  to  be  our   1. 
God  sent  him  into  the  world 

If,  then,  by  God's  sanctu,.  ...^   ■•.   

enth  day  for  a  sablmth  you  understand  it  ' 

a  sabbath  for  man,  (but  the  t'-zt  >  . 

yet   it  might   bo  so   act    npar«   i 

before  it  ahoulil  W,  as  •<- 

him.     And  that  the  s«  \ 

not  M  yet  made  known  to  men,  c< 


lous  Inimuso  t; 

br«>nch   of  lh«  i 

from  men  to  tii 

that  it  ia  aaid  of  the  bmiker  of  the  *i\' 

"They  put  him  in  wanl,  l)ernu<tc  it  wa«  ir  .  .-v-. 

yet  dei'lare<l  what  should  Im>  done  unto  him." 

r  .....  


When   .Adam   was  foriiidden   to  eat  of  the 

trit*  i»f  the  knowledge  <•?'  '   •■■v|  eTil,  the 

penalty  was  then,  if  he  •!  .mnexcd  to 

•1.     So  aUo  ii   i»:i«  It  waa  aa  to 
•111*    jtfiamivrr,    an«l    ••fh^r   »>rdi- 


be   imfxised   U|K)n   men   fnmt   the 

•••■!  'hat  the  punbhroent  for  the  br«.., ..  : 

.   I  be  hid  with  Ood  for  the  iiwre  of  two 

-!'•  ^r\nK  "f  tho  •*«-*»olh>day 


\    WM   not  art 

1 ^  tin  •» " 

njc — now  a  sa 


op 


appoints  thetn  a  Itme  and  umcs  to  prnorm  ihia 


894 


BUNYAN'S  COMPLETE   WORKS. 


worsliip  in;  but,  as  I  said  afore,  before  that  it 
wa-s  not  so,  as  the  whole  five  books  of  Moses 
(ihiinlyshow;  wherefore  tlie  seventh-day  sab- 
bath, 'us  such  a  limited  day,  cannot  be  moral 
or  of  the  law  of  nature,  nor  imposed  till  then. 

And  mothinks  Christ  Jesus  and  his  apostles 
do  plainly  enough  declare  this  very  thing; 
fur  that  when  they  repeat  unto  the  people  or 
expound  before  them  the  moral  law,  they 
quite  exclude  the  seventh-day  sabbath;  yea, 
Paul  makes  that  law  to  us  complete  without  it. 

W'c  will  first  touch  upon  what  Christ  doth 
in  this  case. 

As  in  his  sermon  upon  the  mount,  in  all  that 
large  and  heavenly  discourse  upon  this  law, 
you  have  not  one  syllable  about  the  seventh- 
day  sabbath. 

So  when  the  young  man  came  running  and 
kneeling,  and  asking  what  good  thing  he 
should  do  to  inherit  eternal  life,  Christ  bids  him 
keep  the  commandments;  but  when  the  young 
man  asked  which,  Christ  quite  leaves  out  the 
seventh  day  and  puts  him  upon  the  other. 

You  will  say  he  left  out  the  first,  and  second, 
and  third  likewise.  To  which  I  say,  that  was 
because  the  young  man  by  his  question  did 
l>resuppose  that  he  had  been  a  doer  of  them, 
for  he  professed  in  his  supplication  that  he  was 
a  lover  of  that  which  is  naturally  good,  which 
is  God,  in  that  his  petition  was  so  universal 
for  every  thing  which  he  had  commanded. 

Paul  also,  when  he  makes  mention  of  the 
moral  law,  quite  leaves  out  of  that  the  very 
name  of  the  seventh-day  sabbath,  and  profess- 
eth  that  to  us  Christians  the  law  of  nature  is 
complete  withcmt  it. 

"He  that  loveth  another,"  saith  he,  "hath 
fulfilled  the  law.  For  this.  Thou  shalt  not 
commit  adultery,  thou  shalt  not  kill,  thou  shalt 
not  steal,  thou  shalt  not  covet;  and  if  there  be 
any  other  commandment,  it  is  briefly  compre- 
hended under  this  saying,  Thou  shalt  love  thy 
neighbour  as  thyself  Love  worketh  no  ill  to 
his  neighbour ;  therefore  love  is  the  fulfilling  of 
the  law." 

I  make  not  an  argument  of  this,  but  take 
an  occiuiion  to  mention  it  as  I  go.  But  cer- 
tainly, had  the  seventh-day  sabbath  been  moral 
or  of  the  law  of  nature,  (as  some  would  fain 
persuade  themselves,)  it  would  not  so  slenderly 
have  been  i)assed  over  in  all  these  repetitions 
of  this  law,  but  would  by  Christ  or  his  apos- 
tles have  been  pressed  upon  the  people  where 
M)  fair  an  opi)ortunity  as  at  these  times  offered 
itself  unto  them.  But  they  knew  what  they 
did,  and  wherefore  they  were  so  silent  as  to 


the  mention  of  the  seventh-day  sabbath  when 
they  so  well  talked  of  the  law  as  moral. 

Fifthly.  Moses  and  the  prophet  Ezekiel  both 
do  fully  confirm  what  has  been  insinuated  by 
us — to  wit,  that  the  seventh  day  as  a  sabbath 
w'as  not  imposed  upon  men  until  Israel  was 
brought  into  the  wilderness. 

1.  Moses  saith  to  Israel,  "Kemember  that 
thou  wast  a  servant  in  the  land  of  Egypt,  and 
that  the  Lord  thy  God  brought  thee  out  thence 
through  a  mighty  hand  and  by  a  stretched-  out 
arm ;  therefore  the  Lord  thy  God  commaudetb 
thee  to  keep  the  sabbath  day." 

Yea,  he  tells  us  that  the  covenant  \Vhich  God 
made  with  them  in  Horeb,  that  written  in 
stones,  "  was  not  made  with  their  forefathers, 
(to  wit,  Abraham,  Isaac,  and  Jacob,)  but  with 
them." 

2.  Ezekiel  also  is  punctual  as  to  this:  "I 
caused  them,"  saith  God  by  that  prophet,  "  to 
go  forth  out  of  the  land  of  Egypt,  and  brought 
them  into  the  wdlderness.  And  I  gave  them 
my  statutes  and  showed  them  my  judgments, 
which  if  a  man  do  he  shall  even  live  in  them. 
Moreover,  I  gave  them  my  sabbaths  to  be  a 
sign  between  me  and  them,  that  they  might 
know  that  I  am  the  Lord  that  sanctifieth 
them." 

What  can  be  more  plain  ?  And  these,  to  be 
sure  are  two  notable  witnesses  of  God,  who,  as 
you  see,  do  jointly  concur  in  this — to  wit,  that 
it  was  not  from  paradise,  nor  from  the  fathers, 
but  from  the  wilderness  and  from  Sinai  that 
men  received  the  seventh-day  sabbath  to  keep 
it  holy. 

True,  it  was  God's  sabbath  before,  for  on  the 
first  seventh  day  we  read  that  God  rested  there- 
on and  sanctified  it.  Hence  he  calls  it,  in  the 
first  place,  my  sabbath :  "  I  gave  them  my  sab- 
bath." But  it  seems  it  was  not  given  to  the 
Church  till  he  had  brought  theminto  the  wil- 
derness. 

But,  I  say,  if  it  had  been  moral  it  had  been 
natural  to  man,  and  by  the  light  of  nature  moii 
would  have  understood  it,  even  both  before 
was,  and  otherwise.  But  of  this  you  see  we 
read  nothing,  either  hy  positive  law  or  counte- 
nanced example,  or  any  other  way,  but  rather 
the  flat  contrary — to  wit,  that  Moses  had  the 
knowledge  of  it  first  from  heaven,  not  by  tra- 
dition ;  that  Israel  had  it  not  of  or  from  their 
fathers,  but  in  the  wilderness  from  him,  to  wit, 
Moses,  after  he  had  brought  them  out  of  the 
land  of  Egypt ;  and  that  that  whole  law  in 
which  this  seventh-day  sabbath  is  placed  waa 
given  for  the  bounding  and  better  ordering  of 


QUKSTIOSS  hKLATlVE  TO   TUK  SEVEXTUDAY  S,iBBATU. 


them  iu  tlitir  church  slate  Tur  their  time,  till  I 
the  MessiiiM  should  couie  unJ  put,  l»y  a  W-ttcr  ' 
ministnition,  this  out  uf   his   Church,  m  v 
ihall  further  shuw  uiioii. 

Tlie  seveiith-duy  sahhath,  ' 
from  paratlisi',  nor  from  ii.i 
fatliery,    hut   from   the   wilderiiuMi    and   from 
Hiiiai. 

I 

QUi-xn.'.N  ill. 

Whether,    u-hen    the    $evrn(h-dity    tabtath    t 
ffiren  to  Jitrael  in  the  m/Jerncat,  the  Uattila, 
a»  such,  were  conrerned  therein  t  i 

Hefouk  I  show  my  ground  for  thin  qumtion  I 
1  must  also  first  prt-miM"  that  tlu>  (icnlih-ft,  m  | 
such,  were  then  without  the  Church  of  Ood  i 
and  pale  thereof ;  consequently  had  iiothini;  to 
do  with   the  essentials  or  nect>»war)'  circum-  ' 
stances  of  that  wor;*hi|>  which  (i<kI  had  set  up  I 
for  himself  now  amon^  thi*  (-hililrcti  of  1-tr.iol. 
Now  then  for  the  ground  of  tlio  qut-^tion: 
First.  We  reatl  not  that  (tod  gave  it  to  any 
but  to  the  seed  of  Jacoh.     Heucv  it  is  said  to  ' 

Israel,  and  to  Israel  onlv,  "The  Lord  hath  ' 

•  I 

given  (you)  his  siihbath ;"  and  apain,  "I  al-Mi 
gave  (them)  my  sahbaths." 

Now  if  the  gift  of  till-  .x.'ventli-da\ 
was  only  to  Israel,  as  tluM'  texts  di»  m 
Bet-m  to  say,  then  to  the  Gentiles,  as  such,  it  i 
Wiis  not  given ;    unless  any  should  c<mcludc 
that  tio<l  hy  thus  doing  preferred  the  Jew  to  a 
state  of  Gentilism,  or  that   he   l>ostowcd   on 
them  hy  thus  doing  some  high  ticntilc  privi- 
lege; but  this  would  be  very  firtious;  for,  to 
lay  aside  reason,  the  text  always,  as  to  prefer- 
ence, did  set  the  Jew   in  the  first  of  place*, 
(Rom.  ii.  10.)  nor  was  his  giving  the  seventh- 
day  sabbath  to  them  but  a  sign  and  token 
thereof. 

lUit  the  great  objection  is  hocaUAc  the  »e»- 
enth-day  sabbath  is  found  ;■ 
tlioAC  precepts  which   is  •»> 
the  Moral  Law,  for  thence  it  is  concluded  to  be 
of  a  perpetual  duration. 

Rut  I  answer,  that  neither  that,  an  given  on 
Sinai,  is  morr.l ;  I  mean  as  to  t'  ! 

enrh  of  its  ministration,  of  wb 
mitting,  we  thai!   say   in'>r<-   iti 
the  fourth  i[Uir>«tioii,  ^\liitliir   I     : 
satisfaction.     Hut, 

Secondly.  The  (lentilcji  c«»uld  not  Iw  oq|h 
cemcd.  as  such,  with  God's  giving  of  •  scTeoth* 
day  sabbath  to  Israel,  U^'ause,  .is  I  have  «how- 
ed  before,  it  was  given  to  Israel  c.>n«iderr.|  a« 
the  Church  of  God.  Acta  vii.  SI. 


Nor  waa  it  given  to  t» ■ '■   •  ■••  "••'-. 

riten  and  cerrmoniea  th- 

•;  Num.  xxviii.  y,  lu;  >iji,  xm.  iz, 
>   4. 


to  Israel  only.  r<> 

•'-•'■  ....    to 

lUit 

f 
a  M4-veiitii-<lu\  ..'I 

have  appropriiii      

Again,  to  any  tltat  (i 
day  sabliath  to  the  (ient 

so  he  must  if  it  b«''of  ■  v< 

mui '  . 

111  by  tiie  Jew  - 

And   what    «••:  *» 

front  hence  but  that  Ood  did  at  one  and  the 

same  time  not  up  two  s't*-     •  •■ '  '-  •; 

ship  in  the  world— on< 

other  ani'         "     i  "  ,, 

•neb  all  ni 


God's  Church  that  then  was.  fur  one  to  nay  the 
(fenliU-M  were  to  ncrsv  (iod  with  more  liberty 
than  the  Jew  1     For  the  law  was  •  yoir,  and 

yet  the  Gentile  is  <  : .  I  to  be 

without  God  in  ti  7 ;    IV 

cxlvii.  19.20:  Matt,  xv  o.  11.  12. 

Thirdly.   When  the  »  .  •    the  Jew.* 

return  fnmi  llabylon,  camr  nn<i  oiTerttl  their 
wares  to  sell  to  the  childrrit  of  Israel  at  Jeru- 
salem on  this  sabbath,  yea,  and  Mild  them  I(k>, 
yet  mot  thy,  but   the  .1  '     •     '  as 

the  only  breakeni  of  tb.i'  re 

n  at  Jerusalem  iim  n  of   I  we  th^t  on 
->itlh    Milil    their   comnxHlilies   to   the 
Jews  and  men  of  Judah,  yet  mot  ihry,  but  I  he 
men  of  Judah,  w«>»-'-   ...i.'- i..i.  .i    «  •!.  ..  li.^ 
breaker*  of  this  »a' 


16.  16,  17.  18,  19.  90. 

Rut  can  it  be  im:i.  w 

\n^n  conrrrnrd   i»  •• 

(Uvine,  ihAl  w*  holy  a  nvaa  a*  Nciitiuiah  nuuld 


896 


liiive  let  them  escape  without  a 
notorious  a  transgression  thereof,  especially 
concerning  that  now  also  they  were  upon  God's 
ground— to  wit,  within  and  unthout  the  walls  of 
Jerusalem  ? 

Fourthly.  Wherefore  he  saith  to  Israel  again, 
"  Verily,  my  sabbaths  (ye)  shall  keep."  And 
again,  (Ye)'  •'  shall  keep  my  sabbaths."  And 
again,  "The  children  of  Israel  shall  keep  my 
sabbaths,  to  observe  my  sabbath  throughout 
(tlieir)  generations." 

What  can  be  more  plain,  these  things  thus 
standing  in  the  Testament  of  God,  than  that 
the  seventh-day  sabbaths,  as  such,  were  given 
to  Israel,  to  Israel  only,  and  that  the  Gentiles, 
as  such,  were  not  concerned  therein? 

Fifthly.  The  very  reason  also  of  God's  giving 
of  the  seventh-day  sabbatti  to  the  Jews  doth 
exclude  the  Gentiles,  as  such,  from  having  any 
concern  therein.  For  it  was  given  to  the  Jews, 
as  was  .';aid  before,  as  they  were  considered 
God's  Church,  and  for  a  sign  and  token  by 
which  they  should  know  that  he  had  chosen 
and  sanctified  them  to  himself  for  a  peculiar 
I)fople.  Ex.  xxxi.  13,  14, 15, 16, 17  j  Ezek.  xx. 
12,  13.  And  a  great  token  and  sign  it  was 
that  he  had  so  chosen  them,  for  in  that  he  had 
given  to  them  this  sabbath  he  had  given  to 
them  (his  own  rest)  a  figure  and  pledge  of  his 
sending  his  Son  into  the  world  to  redeem  them 
from  the  bondage  and  slavery  of  the  devil ;  of 
whom,  indeed,  this  sabbath  was  a  shadow  or 
type.  Col.  ii.  IG,  17. 

Thus  have  I  concluded  my  ground  for  this 
third  question:  I  shall  therefore  propound 
another. 

QUESTION  IV. 

Whether  the  sevaith-day  sabbath  did  not  fall,  as 
fuch,  with  the  rest  of  the  Jewish  rites  and  cere- 
viomesf  Or  xchcther  that  day,  as  a  sabbath, 
wag  uftencards  by  the  apostles  imposed  upon 
Uie  churches  of  the  Gentiles  ? 

I  WOULD  now  also,  before  I  show  the  grounds 
of  my  proposing  this  question,  premise  what 
is  necessary  thereunto— to  wit,  that  time  and 
Jay  were  both  fixed  upon  by  law  for  the  solemn 
performance  of  divine  worship  among  the 
Jews,  and  that  time  and  day  is  also  by  law  fixed 
for  the  solemnizing  of  divine  worship  to  God 
in  the  churches  of  the  Gentiles;  but  that  the 
hoventh-day  sabbath,  as  such,  is  that  time,  that 
Jay,  that  still  I  question. 

Now,  before  I  show  the  grounds  of  my  ques- 
tionmg  of  it,  I  shall  inquire  into  the  nature  of 


BUNYAN'S  COMPLETE   WORKS. 

rebuke  for  so 


that  ministration  in  the  bowels  of  which  this 
seventh-day  sabbath  is  placed.     And — 

First.  I  say,  as  to  that,  the  nature  of  the  law 
is  moral,  but  the  ministration  and  circum- 
stances thereunto  belonging  are  ihadowish  and 
figurative. 

By  the  nature  of  it,  I  mean  the  matter  there- 
of; by  the  ministration  and  circumstances 
thereto  belonging,  I  do  mean  the  giving  of  it 
by  such  hands,  at  such  a  place  and  time,  in 
such  a  mode,  as  when  it  was  given  to  Israel  in 
the  wilderness. 

The  matter  therefore — to  wit,  "Thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  mind,  and 
with  all  thy  strength,  and  thy  neighbour  as 
thyself  "—is  everlasting,  (Mark  xii.  29,  30,  31,) 
and  is  not  from  Sinai  nor  from  the  two  tables 
of  stone,  but  in  nature;  for  this  law  com- 
menced and  took  being  and  place  that  day  in 
which  man  was  created ;  yea,  it  was  concreate 
with  him,  and  without  it  he  cannot  be  a  ra- 
tional creature,  as  he  was  in  the  day  in  which 
God  created  him.  But  for  the  ministration  of 
it  from  Sinai,  with  the  circumstances  belong- 
ing to  that  ministration,  they  are  not  moral, 
not  everlasting,  but  shadowish  and  figurative 
only. 

That  ministration  cannot  be  moral,  for  three 
reasons : 

1.  It  commenced  not  when  morality  com 
menced,  but  two  thousand  years  after. 

2.  It  was  not  universal,  as  the  moral  law  is , 
it  was  given  only  to  the  Church  of  the  Jews 
in  those  tables. 

8.  Its  end  is  passed  as  such  a  ministration, 
though  the  same  law,  as  to  the  morality  thereof, 
abides.  Where  are  the  tables  of  stone  and 
this  law  as  therein  contained?  We  only,  as 
to  that,  have  the  notice  of  such  a  ministration 
and  a  rehearsal  of  the  law,  with  that  mode  of 
giving  it,  in  the  Testament  of  God. 

But  to  come  to  particulars : 

1.  The  very  preface  to  that  ministration 
carrieth  in  it  a  type  of  our  deliverance  from 
the  bondage  of  sin,  the  devil,  and  hell,  Pha- 
raoh, and  Egypt,  and  Israel's  bondage  there 
being  a  type  of  these. 

2.  The  very  stones  in  which  this  law  was 
engraven  were  a  figure  of  the  tables  of  the 
heart.  The  first  two  were  a  figure  of  the 
heart  carnal,  by  which  the  law  was  broken ; 
the  last  two  of  the  heart  spiritual,  in  which 
the  new  law,  the  law  of  grace,  is  written  and 
preserved.  Ex.  xxxiv.  1 ;  2  Cor.  iii.  3. 

2.  The  very  mount  on  which  this  ministra* 


t^UESTIOyS  RKLATIVE   To    I  UK  ^KyK.sniDAY  SMtHATU. 


897 


tion  was   giviii  wa*   typical   ol"  M>iunl   Zion. 
Bei-  Ucb.  xii.,  wliiTf  they  are  tuinpariJ. 

3.  Yea,  the  very  C'liurch  whom  ilmi  niiuw- 
tration  was  given  to  wiw  u  tigure  c.f  the 
Church  of  the  (Jospel  that  '\»  on  Mount  Zlon. 
See  the  same  t>cripture,  and  compare  it  with 
Acts  vii.  38  ;  Rev.  xiv. 

5.  That  ministration  wiut  given  in  the  ' 
•nJ  by  the  di:i|)o.'«ilion  of  atigeln,  t<>  pt. 
how  the  new  law  or  minintratiun  ": 
na-H  to  he  given  afterwanU  to    tii. 
under  the  New  Testament,  by  tlie  hanils  of 
the   augel   of  (Jod's  cverhutting  covcnn''   ■  ' 
grace,  who  w  his*  only-bogotten  Son. 

G.  It  was  given   to  Israel   also  in  the  i.ui.i 
of  Moses  as  a  mediator,  to  show  or  typify  out 
that   the   law   of  grace  was    in  aAertinie*    • 
come    to    the  Church  of  Christ  bjr  the  hat.  . 
and  mediation  of  Je>us  our  Lord. 

7.  As  to  this  ministratiun,  it  wiui  to  con- 
tinuo  "  but  till  the  Seed  should  c«>n)c,"  and 
theu  must,  as  such,  give  place  to  a  belter 
ministration.  Clal.  iii.  ly.  "A  better  cove- 
nant, established  upon  better  promises."  lleb. 
viii.  G. 

From  all  this,  therefore,  I  conclude  that 
there  is  a  ditl'erence  to  be  put  between  the 
morality  of  the  law  and  the  minUtration 
of  it  upon  Sinai.  The  law,  as  to  its  moral- 
ity, was  belcre,  but  its  to  this  miniiitrution, 
it  was  not  till  thf  (iiiirch  w:U"*  v 
and  he  with  tiie  aiigi  ;•»  on  Muun 
the  wildern(.>ss. 

Now  in  the  law,  as  moral,  we  conclude  a 
time  pro{)ounded,  but  no  seventh-day  sabbatli 
enjoined  ;  but  in  that  law  as  that  i 
which  ministration  i«  nlrnily  out 
find  a  seventh    ! 
Clod  rested,  on  .. 

worLs — enjoined.     Wluit   is    it,  then  T     \V  li  • 
the   whole   ministration   as  written    "•>•!    ■ 
graven  in  stones  being  removed,  t, 
day  sabbath  niii-'t    >' 
the  time,  nor  yet  t. 
•abbath  or  rest,  moral,  on;   i. 
whole  ministration,  a.-*  -ui  ii,  i.. 
until  tho   time  of  reformation;   whuh   tii. 
bi-ing  come,  this    niini->*tratio!i,  an   I    faui, 
8uch,  ceaseth,  and   the  whole   l;iw.  a<   t<>  t 
ity  of  it, 
:,  who  ill., 
law  of  works,  nor  tui  tiiut  nn:. 
and  engraven  in  stone*,  but  .. 
to  those  that  have  belief ed  in  bim.  1  O 
Ix.  21. 

So,  then,  that  law  is  still  moml    and  alill 
s: 


""  i-i  a  Ctitd, 

'•  '  iiufvh  to 

worahip  him  in,  accortiing  to  that  will  of  hie 
that  ho  bath  revealed  in  bt*  word,  llul 
tbougb  by  that  Uw  lime  ia  re«)uircd.  yet  by 
that,  aa  moral,  the  time  never  was  prvfitcU. 
Tho  lime,  thru,  of  old  was  appotnli-<l  by  surh 
■f  that  law  m»  wr  ' 
-    of,  and   whi  ri    tha".  . 

(KMi  evaacHl  that  time  di<l  -'i  wiiii   il. 

.Vnd   now   by  our  new  I-.  S-.n  of 

(io(l,  ho  being"  I»rd  aUo  lay," 

"     '  ive  a  time  prrAxcd,  »•  no-  om  ..i   imiure 
•  ih.  a  new  ilay.  by  him  who  it  l,.<ird  ot 
11     1  - 
not   i'l  1 


And  lhi«  I  ronfirut  further  bjr  tboae 
that  now  shall  follow  : 

Kinil.  Itceaum)  we  And  not,  from  the  reaur* 
rrction  of  Chri»t  to  the  end  of  •'  any 

thing  writt«'.i    hy  whi<-h    i«   ini  •«•¥• 

cnlh   i 

aa  I  -  »t 

time  we  find  no  longer  in)|Mn(U ;  and  in  all 
dutie*  |H>rtaining  to  (iod  and  his  true  wurmbip 
in  his  churcbc*  We  muat   be  guided   by  hia 

l.i  '  '    '  wlirtl 


I 
things  net\ 

Secondly.       ..     i   bare  abowrd,  that 

tliia  acventb-ilay  sabbath   ia  confined  not  to 


now, 

liath 
in- 


.  but  DO  «'.  ig  lo 

I   minbtrmtton   tbal   now 


t    tho    N 


Oor.  iU. 


898 


BUyYAS'S  COMPLETE   WORKS. 


3.  By  telling  of  them  it  is  a  ministration 
that  tendcth  to  blind  the  mind  and  to  veil  the 
heart  as  to  the  knowledge  of  their  Christ;  so 
that  they  cannot,  while  under  that,  behold  his 
beauteous  face  but  as  their  heart  shall  turn 
from  il  to  him.  2  Cor.  iii. 

4.  And  that  they  might  not  be  left  in  the 
dark,  but  perfectly  know  what  ministration  it 
is  that  he  means,  he  saith  expressly  it  is  "  that 
written  and  engraven  in  stones."  See  again  2 
Cor.  iii.  And  in  that  ministration  it  is  that 
this  seventh-day  sabbath  is  found. 

But  shall  we  think  that  the  apostle  speaks 
any  thing  of  all  here  said  to  wean  saints  from 
the  law  of  nature,  as  such?  No,  verily;  that 
he  retains  in  the  Church,  as  being  managed 
there  by  Christ.  But  this  ministration  is 
dangerous  now,  because  it  cannot  be  main- 
tained in  the  Church  but  in  a  way  of  con- 
tempt to  the  ministration  of  the  Spirit,  and  is 
derogatory  to  the  glory  of  that. 

Now  these,  as  I  said,  are  weaning  consid- 
erations. No  man,  I  do  think,  that  knows 
himself  or  the  glory  of  a  Gospel  ministration, 
can,  if  he  understands  what  Paul  says  here, 
desire  that  such  a  ministration  should  be  re- 
tained in  the  churches. 

Fourthly.  This  seventh-day  sabbath  has  lost 
its  ceremonies,  (those  unto  which  before  you 
are  cited  by  the  texts,)  which  were  with  it  im- 
posed upon  the  old  Church  for  her  due  per- 
formance of  worship  to  God  thereon.  How 
then  can  this  sabbath  now  be  kept — kept,  I 
say,  according  to  law?  For  if  the  Church  on 
which  it  was  at  first  imposed  was  not  to  keep 
it,  yea  could  not  keep  it  legally  without  the 
practising  of  those  ceremonies,  and  if  those 
ceremonies  are  long  ago  dead  and  gone,  how 
will  those  that  pretend  to  a  belief  of  a  contin- 
uation of  the  sanction  thereof  keep  it,  I  say, 
according  as  it  is  written  ? 

If  they  say  they  retain  the  day,  but  change 
their  manner  of  observation  thereof,  I  ask, 
Who  has  commanded  them  so  to  do?  This  is 
one  of  the  laws  of  the  sabbath :  "  Thou  shalt 
take  fine  flour  and  bake  twelve  cakes  thereof: 
two  tenth  deals  shall  be  in  one  cake.  And 
thou  ^lialt  set  them  in  two  rows,  six  on  a  row* 
upon  tiie  pure  table  of  the  Lord.  And  thou 
Bhalt  put  pure  frankincense  upon  each  row, 
that  it  may  be  on  the  bread  for  a  memorial, 
even  an  offering  made  by  fire  unto  the  Lord. 
Every  sabbath  he  shall  set  it  in  order  before 
the  Lord  continually,  being  taken  from  the 
children  of  Israel  by  an  everlasting  covenant." 
Lev.  XX iv.  5-9. 


Now  if  these  be  the  laws  of  the  sabbath, 
this  seventh-day  sabbath,  and  if  God  did  never 
command  that  this  -sabbath  should  by  his 
Church  be  sanctified  without  them,  and,  aa 
was  said  before,  if  these  ceremonies  have  been 
long  since  dead  and  buried,  how  must  thja 
sabbath  be  kept? 

Let  men  take  heed,  lest  while  they  plead  for 
law,  and  pretend  themselves  to  be  the  only 
doers  of  God's  will,  they  be  not  found  the  big- 
gest transgressors  thereof.  And  why  can  they 
not  as  well  keep  the  other  sabbaths  as  the  sab- 
baths of  months,  of  years,  and  the  jubilee? 
For  this,  as  I  have  showed,  is  no  moral  pre- 
cept ;  it  is  only  a  branch  of  the  ministration 
of  death  and  condemnation. 

Fifthly.  The  seventh-day  sabbath,  as  such, 
was  a  sign  and  shadow  of  things  to  come;  and 
a  sign  cannot  be  the  thing  signified  and  sub- 
stance too.  Whei'efore  when  the  thing  signi- 
fied or  substance  is  come,  the  sign  or  thing 
shadowing  ceaseth.  And  I  say,  the  seventh- 
day  sabbath  being  so,  as  a  seventh-day  sab- 
bath it  ceaseth  also.  See  again  Ex.  xxxi.  13, 
14;  Ezek.  xx.  12,  21;  Col.  ii.  14. 

Nor  do  I  find  that  our  Protestant  writers, 
notwithstanding  their  reverence  of  the  sab- 
bath, do  conclude  otherwise,  but  that  though 
time,  as  to  worshipping  God,  must  needs  be 
contained  in  the  bovrels  of  the  moral  law"  as 
moral,  yet  they,  for  good  reasons,  forbear  to 
affix  the  seventh  day  as  that  time  thereto. 
They  do  it,  I  say,  for  good  reasons — reasons 
drawn  from  the  Scripture — or  rather  for  that 
the  Scripture  draws  them  so  to  conclude,  yet 
they  cast  not  away  the  nrorality  of  a  sabbath 
of  rest  to  the  Church.  It  is  to  be  granted, 
then,  that  time  for  God's  worship  abideth  for 
ever,  but  the  seventh  day  vanishes  as  a  shadow 
and  sign,  because  such  indeed  it  was,  as  the 
Scripture  above  cited  declares  as  to  the  sanc- 
tion thereof  as  a  sabbath. 

The  law  of  nature,  then,  calls  for  time,  but 
the  God  of  nature  assigns  it,  and  has  given 
power  to  his  Son  to  continue  such  time  as 
himself  shall,  by  his  eternal  wisdom,  judge 
most  meet  for  the  churches  of  the  Gentiles  to 
solemnize  worship  to  God  by  him  in.  Hence 
he  is  said  to  be  the  "  Lord  even  of  the  sabbath 
day."  Matt.  xii.  9. 

Sixthly.  I  find  by  reading  God's  word  that 
Paul,  by  authority  apostolical,  takes  away  the 
sanctions  of  all  the  Jews'  festivals  and  sab- 
baths. 

This  is  manifest  for  that  he  leaves  the  ob- 
servation or  non-observation  of  them  as  things 


Qi'ESTIoys  RELATIVE  TO   THE  SErES'TUDiV  SAliHATJl 


899 


Indifreivnl  to  ihe  iiiiini  uml  di^^Tftioii  of  thw 
believers :  '"One  iiuiii  e^tenuetli  one  tlay  above 
anutber:  anotluT  esteemeth  every  day  alike. 
Lot  every  man  be  fully  penuadcU  iu  liU  owu 
mind." 

By  this  last  clnuHO  of  the  vorsc,  "  Let  ever^ 
man  be  fiiily  j>ersua<led  in  bis  own  mind,"  ; 
dotb  plainly  deelare  tbat  .-ucb  ilayn  uro  now 
Htript  of  tbeir  sanction;  for  n<ine  «»f  (}tMl"» 
laws,  while  they  retain  tbeir  minctioii,  nre  left 
to  the  will  and  miml  of  the  bclivveni  aa  lo 
whether  they  will  observe  them  or  no.  Men, 
I  say,  are  not  left  to  their  liberty  In  nuch  a 
case;  for  when  a  stamp  of  divine  authority  ia 
upon  the  law,  and  abides,  so  loti^  we  are  Ixmnd 
not  to  our  mind,  bnt  to  tbat  law  ;  but  when  a 
thinjj  once  siicred  b;ia  lost  itn  sanction,  then 
it  tails,  as  to  faith  and  conscience,  anioni; 
other  common  or  indilferent  things.  And  so 
the  8cventh-ilay  siibbatb  did.     A^rain — 

Seventhly.  Thus  Paul  writer  to  the  Church 
of  Colossians  :  "  Let  no  man  judj^e  you  in 
meat,  or  in  drink,  or  in  respect  of  any  holy  day, 
or  of  the  new  moon,  or  of  the  sabbath,  which 
are  a  shadow  of  things  to  come,  but  the  Ixitly 
is  Christ."  Here  also  us  ho  »orvcth  other  holy 
days  he  sorveth  the  sabbath ;  he  gives  a  liberty 
to  believers  to  refuse  the  observation  of  it.  and 
coinniamls  that  no  man  should  jn  : 
thoin  for  their  so  doing.  .Vnd  as  \ 
reason  of  his  so  doing  is  because  the  6«w/y,  ti»e 
•ubstance,  is  come:  Christ  luiith  he,  is  the 
bo<ly,  or  that  which  those  thintpi  wore  a  shadow 
or  figure  of.     "  The  body  is  Christ," 

Nor  hath  the  apostle,  (since  he«aith,  "or  of 
the  sal)bath,")  one  would  think,  I-  ;• 
out  at  which  men's  inventii>ns  cou 
man  ha.<i  sought  out   many,  and  so  many  he 
will  use, 

But  again.  That  the  apoMtle  by  thin  woni 
tfiftbath    intends    the   noventh-day   vabbath    in 
clear,  for  that  it  is  by  Mo««»s  bimvrif  ctuint*-*! 
for  a  sign,  aa  we  li 
none  of  the  other  «  i 
Bh.adow  of  the  LopI  J- 
f'or  that,  and  that  alftn<\ 
0<m|  ;"  in   it  God  restml  from  all  hu  work- 
Hence  he  calls  it,  by  way  of  crainen'-     ■ 
tabb»Uh  and  my  holu  dnu. 

Yet  could  til   ■  ' 
cal,  for  (}<h1  nt-- 

resttMl  but  in  bin  ."^m :      I  bm  i*  ii< 
in  whom   I  am  well  plc.i«<>t|.'      fi. 
then,  was  Oo*!*"  rrsit  typitiilly,  and  wa- 
to  Israel  9»  a  lign  of  Wt*  grace  lowanN 


in  Christ ;  wbereforu  when  l'hri*t  wa*  ri«en  it 
ccjisfl  -iril  u  ,,  iiu  lunger  of  obli|;alion  t"  '  ■•■  I 
the    •  Iu    the    ul«irr\M(i<in    ti. 

("Or...  I.  •   •        It     • 

out  (hi*  IT 


.'<•  to  come,  and    that 

i  tJi.  Ill    all      •  ri..    1- 

Cbriit.  ' 

Kighthlv.  .No  III '.11  ni,i,   [ 
that  lleb.  ir.  i  intrndn  the  •■ 
buth,on  wii 
for  tb."  Us 


in  venM?  6,  were  typical  a«  to  n  day  niadr  uieo 
lion  of  in  vcr*o  7  and  8,  which  day  he  calU 
amoihtr.  He  would  not  t^mcttrtlt  h«\i<  ni»<i« 
mention  of  itMo/Acr  day :  If  Jinhua  :  m 

them   rest,  b"  w..ii|.|   iio(      N'ow  i'  ..j 

not  that  T'  tnry 

hud  it  not  r<: 

And  all  the  rrsu  therefore  that  Mim4-«  gave 
them,  and  that  Jokliua  gave  them  t<M(,  wvr* 
but  typical  of  awttArr  day,  in  which  (iud 
would  giro  them  nmt.  Vers«-ii  P,  10.  Ami 
whether  the  dav  to  n>nii«  wna  (  liri*t  »t  h>*ii««'n. 


t  nlion  by  iin\id  i«,  ami  that  h/UT' 

•'         of  another  day.     "  Therr  rrmatoa, 

therefore,  a  rmt  lo  the  p«oplu  of  (tud."     A 


*  Lru*  «^ur,  and  »u«il  \m 

And  in  that  he  naith.  "There  rentain*  a 
rmt,"  referring  to  that  of  iHivid,  what  i»  it  if 
it  signilini  not  tlial  the  other  rmtn  irmain  motf 
Thcr»«  rrmaims  therrfore  a  re«t — ^a  rr«t  pre- 
fiirurtil  by  the  »rvrnth  dav  and  bv  tbr  rrmt  ol 


.nda 


in,  to  whom  ami  lo  which  the  weary  art 

'     cfimo  for  rT»t     ? ;  ■; 

-;  Heb.iT.  11. 


|i  la  him  which  •••  alw  la  • 


900 


BUNYAN'S  COMPLETE   WORKS. 


as  the  epistle  to  the  Hebrews  doth  plentifully 
declare. 

And  I  say  again,  the  seventh-day  sabbath 
cannot  be  it,  for  the  reason  showed  afore. 

Ninthly.  Especially  if  you  add  to  all  this 
that  nothing  of  the  ministration  of  death 
written  and  engraven  in  stones  is  brought  by 
.  Jo*us  or  his  apostles  into  the  kingdom  of 
Christ  as  a  part  of  his  instituted  worship. 
Hence  it  is  said  of  that  ministration  in  the 
bowels  of  which  this  seventh-day  sabbath  is 
found  that  it  has  now  no  glory,  that  its  glory 
is  done  away  in  or  by  Christ,  and  so  is  laid 
aside,  the  ministration  of  the  Spirit  that 
excels  in  glory  being  come  in  the  room 
thereof. 

I  will  read  the  text  to  you: 

"but  if  the  ministration  of  death,  written 
and  engraven  in  stones,  was  glorious,  so  that 
the  children  of  Israel  could  not  steadfastly  be- 
hold the  face  of  Moses  for  the  glory  of  his 
countenance,  which  glory  was  to  be  done  away, 
(it  wjis  given  at  first  with  this  proviso,  that  it 
should  not  always  retain  its  glory,  that  sanc- 
tion, as  a  ministration,)  how  shall  not  the  min- 
istration of  the  Spirit  be  rather  glorious!  For 
if  the  ministration  of  condemnation  be  glory, 
much  more  doth  the  ministration  of  right- 
eousness exceed  in  glory.  For  even  that  which 
was  made  glorious  had  no  glory  in  this  re- 
spect, by  reason  of  the  glory  tliat  excelleth. 
For  if  that  which  was  done  away  was  glorious, 
much  more  that  which  remainetb  is  glorious!" 
2  Cor.  iii. 

What  can  be  more  plain?  The  text  says 
expressly  that  this  ministration  doth  not  re- 
main ;  yea,  and  insinuates  that  in  its  first  in- 
stitution it  was  ordained  with  this  proviso,  "It 
was  to  be  done  away."  Now  if  in  its  first  in- 
.stitution  upon  Sinai  it  was  thus  ordained,  and 
if  by  the  coming  in  of  the  ministration  of  the 
Spirit  this  ordination  is  noAV  executed — that  is, 
if  by  it,  and  the  apostle  saith  it,  it  is  done 
away  by  a  ministration  that  remains — then 
wnere  is  that  seventh-day  sabbath? 

Thus,  therefore,  I  have  discoursed  upon  this 
fourth  question;  and  having  showed  by  this 
discourse  that  the  old  seventh-day  sabbath  is 
abidished  and  done  away,  and  that  it  has 
nothing  to  do  with  the  churches  of  the  Gen- 
tilos,  I  am  next  to  show  what  day  it  is  that 
must  abide,  that  must  abide  as  holy  to  the 
Christians,  and  for  them  to  perform  their 
New  Testament  church  service  in.  Take  the 
question  thus : 


QUESTION  V. 

Since  it  is  denied  thai  the  seventh-day  sabbath  it 
moral,  and  found  that  it  is  not  to  abide  as  a 
sabbath  for  ever  in  the '  Church,  what  time  is  to 
be  fixed  on  for  Neiu  Testament  saints  to  per- 
form together  divine  worship  to  God  by  Christ 
in? 

Upox  this  question  hangs  the  stress  of  all 
as  to  the  subject  now  under  consideration. 
But  before  I  can  sjoeak  distinctly  to  it  I  must 
premise,  as  I  have  in  order  to  my  speaking  to 
the  questions  before,  something  for  the  better 
clearing  of  our  way : 

First,  then.  We  are  not  now  speaking  of 
all  manner  of  worshipping  God,  nor  of  all 
times  in  which  all  manner  of  worship  is  to  be 
j:>erformed,  but  of  that  worship  which  is  church 
worship,  or  worship  that  is  to  be  performed  by 
the  assembly  of  saints,  when  by  the  will  of 
God  they,  in  all  parts  of  his  dominion,  as- 
semble together  to  worship  him;  which  wor- 
ship hath  a  prefixed  time  allotted  to  or  for  its 
jjerformance,  and  without  Avhicli  it  cannot,  ac- 
cording to  the  mind  of  God,  be  done.  This  is 
the  time,  I  say,  that  we  are  to  discourse  of, 
and  not  of  all  time  appointed  for  all  manner 
of  worship. 

I  do  not  question  but  that  worship  by  the 
godly  is  performed  to  God  every  day  of  the 
week,  yea,  and  every  night  too,  and  that  time 
is  appointed  or  allowed  of  God  for  the  per- 
formance of  such  worship.  But  this  time  is 
not  fixed  to  the  same  moment  or  hour  univer- 
sally, but  is  left  to  the  discretion  of  the  be- 
lievers, as  their  frame  of  spirit,  or  occasions, 
or  exigences,  or  temptations,  or  duty  shall 
require. 

We  meddle  then  only  with  that  time  that  the 
worship  aforesaid  is  to  be  performed  in ;  which 
time  the  law  of  nature,  as  such,  supposes,  but 
the  God  of  nature  chooses.  And  this  time,  as 
to  the  churches  of  the  Gentiles,  we  have  proved 
is  not  that  time  which  was  assigned  to  the 
Jews — to  wit,  THAT  seventh  day  which  was 
imposed  u^jon  them  by  the  ministration  of 
death — for,  as  we  have  showed  already,  that 
ministration  indeed  is  done  away  by  a  better 
and  more  glorious  ministration,  the  ministra- 
tion of  the  Spirit,  which  ministration  surely 
would  be  much  more  inferior  than  that  which 
has  now  no  glory,  was  it  defective  as  to  this — 
that  is,  if  it  imposed  a  Gospel  service,  but  ap- 
pointed no  time  to  perform  that  worship  in,  or 
if,  notwithstanding  all  its  commendation,  it 


QUESTIONS  RELATIVE  TO  THE  SEVESTUDAY  SABBATH. 


901 


should  be  forced  to  borrow  of  u  niiiiUtnition      r«t«xl  on  thr   Fallicr'n   ri-«liii^'<Uix,  for  it  ia 


inferior  to  '\U^\i—(hat,  to  wit,  the  liim-  without 
which  by  no  means  it.-*  must  tuleniu  wonthip 
can  be  perfornied. 

This,  then,  is  tho  conduction,  that  time  tu 
worship  God   in    is   miuirt-*!   by   the   law  of 
nature;    but  that  the  hiw  of  nature  duth,  m 
BUi-li,  fix  it  on  the  si-vcntli  dav  fr<i! 
tion  of  the  worhl,  that  I  utterly  d«i.  a 

I  have  said  alreatly  and  liave  yet  to  nay  on  that 
behalf.  Yea,  I  hope  to  make  it  manife»t,  m  I 
have,  that  thi»  seventh  day  is  remove<i— that 
God,  by  the  ministration  of  tlie  Spirit,  htm 
changed  the  day  to  another  time  -to  wil,  tht 
first  day  of  (hf  vxfk.  Therefiin-  \^ 
the  time  is  fixed  for  the  worship  • 
Testament  Christians  or  ehurehi-s  of  tiie  Ueo* 
tiles  unto  that  day. 

Now  in  my  discourse  upon  thi.t  subject  I 
shall— 

1.  Touch  upon  those  texta  that  arc  more 
close,  yet  have  a  divine  intimation  of  this 
thing  in  them. 

2.  And  then  I  shall  come  to  text^  more  ex- 
press. 

First,  for  those  texts  that  are  more  cXcmc, 
yet  have  a  divine  intimation  of  thi«  thing  in 
thenj. 

First.  The  compari?«<m  that  the  Holy  <iho<«t 
maki^  l)etwtH.Mi  the  rest  of  IJ<k1  from  hi-twork" 
and  the  rest  of  Christ  from  hi»  doth  intim.i 
such  a  thing:  "  He  that  hath  entered  into  h. 
rest,  he  also  hath  ctM")  <i  from  his  own  works, 
as  G*k1  did  fnmi  his."  Heb.  iv,  10. 

Now  (iihI  resteil  from  his  works,  and  sancti- 
ned  a  tlay  of  rest  to  him-  u 

rest;  which  day  he  aho  .  x* 

a  day  of  holy  rest  likewi-x-.  And  ii  «.  hrifll 
thus  rested  from  his  own  works,  (and  tlic  Holy 
GhoAt  says  he  did  thus  rest,)  he  also  hath 
sanctified  a  day  to  himself  as  that  in  which  he 
hath  finishnl  his  work,  and  irivi>n  it  aNo  to  his 
Church  to  Iw  ar>  ••\' 
doing,  and  that  tip 
his  .<(ake. 

And  sec.  a.s  the  Father's  work  r,.v*  fir-: 
his  day  went  l>cfore,  and  as  the  ~ 
camo  after,  so  his  ■!  -i  .  - 

The  Father's  day  w 
the  creation-  •' 

Nor  mav  t! 
nays  as  (.Jo<l  \v 
ed  hU:  "He  .. 

works,  as  God  did   from  liis."     i  i 
say,  a.s  (Jod  did ;  bn*  • "    '  -    'r^I  on  n.- 
Jay,  and  therefore  .*t.     Not  • 


evident  that  then  he  had  )('*"'  i^ft  uf  hia 
work  to  do,  for  he  had  nut  as  ihcu  got  his  coa- 
queat  over  death;  but  the  uext  day  he  alao 
entered  into  him   rr«t.   Iiariiiir.  by   hi*   ruiiuK 


aixi  i.  iiiK. 

S»,  •  .t  of 

tlic  i<<on  of  ( tod.  It  niu*t  nr«^  be  Ihr  day  u( 
the  rmt  of  hlJ*  vhurrhm  also.     For  IttMl  k«v« 
his  rc«tiug-«hty  to  hi*  Churrh  to  be  a  Mbbath : 
"andChrifit  r»>t    ' 
ditl  friini  bi«  ;"   • 


there  are  two  nabitath*  at  once.  1  hr  Kntlicr's 
was  imp<M4Hl  for  a  time,  even  until  tbv  .S>n'« 
ahould  come ;  yea,  as  I  have  showed  you.  evro 
in  the  ver>'  time  of  itn  im|K«inK  it  hm  al<M<  or- 
dained to  U'  «loiie  away.      Hi'iu-«>  hr  naith  (hnl 

!■  ■        ■ 

1 

at  one  time,  but  that  a  »urcnMii-tn  oi  time  was 
ordained  to  the  New  Tentameiit  sainla  oi 
churches  of  the  Gentile*  to  wonihip  in  ;  which 
time  is  that  in  whir!.  *  *-  r<«tol  froiu  his 
own  works,  as  (mmI  >\ 

h  11 

■  ■! 

.N..W,   t-»  tM-  a  lA<Kt>  u  to 
.  dominion  ••\er  it  tl.in.-    a:.!  mi 
power  to  alter  or  changv  it  a< 
power;  and  where  is  he  that  tian-n  put  «.  tuDit 
has  not  this  al«M)lutely? 

W. 
on  n!I 


day  and  c^•- 

Which    I    thoik   l'   ...-;.>    .iwn.  KM    III 

not  rest  from  hi*  own  work*  thrrvii, 


111 


of  it  as 


to 


-    i.  ,w 

•j«»  n*(;  coo 


902 


BUNYAN'S  COMPLETE   WOEKS. 


icquently,  and  for  the  rest  of  his  churches  and 
fur  his  worship  to  be  solemnized  in. 

Thirdly.  And  on  C/m  day  some  of  the  saints 
that  sUjjt  arose  and  began  their  eternal  sab- 
bath. See  bow  the  Lord  Jesus  had  glorified 
this  day  !  Never  was  such  a  stamp  of  divine 
honour  i)Ut  upon  any  other  day,  no  not  since 
the  wuild  began.  "And  the  graves  were 
opened,  and  many  bodies  of  the  saints  whieh 
•lept  arose  and  came  out  of  their  graves  after 
liis  resurrection,"  &c.  That  is,  they  rose  as 
Boou  as  he  was  risen.  But  why  was  not  all 
this  done  on  the  seventh  day?  No,  that  day 
was  set  apart  that  saints  might  adore  God  for 
the  works  of  creation,  and  that  saints  through 
that  might  look  for  redemption  by  Christ. 
But  now  a  work  more  glorious  than  that  is  to 
be  done,  and  therefore  another  day  is  assigned 
for  the  doing  of  it  in— a  work,  I  say,  of  re- 
demption completed.  A  day,  therefore,  by  it- 
self must  be  assigned  for  this,  and  some  of  the 
suiuta  to  begin  their  eternal  sabbath  with  God 
iu  heaven ;  therefore  a  day  by  itself  must  be 
appointed  for  this.  Yea,  and  that  this  day 
might  not  want  thai  glory  that  might  attract 
the  most  dim-sighted  Christian  to  a  desire 
after  the  sanction  of  it,  the  resurrection  of 
Christ  and  also  of  those  saints  met  together  on 
it ;  yea,  they  both  did  begin  their  eternal  rest 
thereon. 

Fourthly.  The  Psalmist  speaks  of  a  day  that 
the  Lord  Jehovah,  the  Son  of  God,  has  made, 
and  saith,  "  We  will  rejoice  and  be  glad  iu  it." 
But  what  day  is  this?  Why,  the  day  in  which 
Christ  was  made  "  the  head  of  the  corner," 
which  must  be  applied  to  the  day  in  which  he 
was  raised  from  the  dead,  wliicli  is  the  first  of 
the  week. 

Hence  Peter  saith  to  the  Jews,  when  he 
treateth  of  Christ  before  them,  and  particu- 
larly of  his  resurrection,  "This  is  the  stone 
which  (was)  set  at  naught  of  you  builders, 
which  (is)  become  the  head  of  the  corner." 
IJe  was  set  at  naught  by  them  the  whole 
couise  of  his  ministry  unto  his  death,  and 
was  mad''  the  head  of  the  corner  by  God  that 
day  he  rose  from  the  dead.  This  day,  there- 
fore, is  the  day  that  the  Lord  Jeliovah  has 
made  a  day  of  rejoicing  to  the  Church  of 
Christ,  and  we  will  rejoice  and  be  glad  in  it. 

For  can  it  be  imagined  that  the  Spirit  by 
the  prophet  should  thus  signalize  this  day  for 
nothing,  saying,  '^This  is  the  day  which  the 
Lord  hath  made,"  to  no  purpose?  Yes,  you 
may  say,  for  the  resurrection  of  his  Son. 

But  1   add  that  lliirt  is  not  all;   it  is  a  day 


that  the  Lord  has  both  made  for  that,  and 
that  "we  might  rejoice  and  be  glad  in  it." 
Rejoice,  that  is,  before  the  Lord,  while  solemc 
divine  worship  is  performed  on  it  by  all  the 
people  that  shall  partake  of  the  redemption 
accomplished  then. 

Fifthly.  God  the  Father  again  leaves  such 
another  stamp  of  divine  note  and  honour  upon 
this  day  as  he  never  before  did  leave  upon  any, 
where  he  saith  to  our  Lord,  "Thou  art  my 
Sou,  this  day  have  I  begotten  thee ;"  still,  I 
say,  having  respect  to  "the  first  day  cf  the 
week,"  for  that,  and  no  other,  is  the  day  here 
intended  by  the  apostle  ;  This  day,  saith  God, 
is  the  day.  "  And  as  concerning  that  he 
raised  him  up  from  the  dead,  now  no  more  to 
return  to  corruption,  he  saith  on  this  wise :  I 
will  give  thee  the  sure  mercies  of  David ;" 
wherefore  he  saith  in  another  Psalm,  "Thou 
shalt  not  suffer  thine  Holy  One  to  see  corrup- 
tion." Wherefore,  the  day  in  which  God  did 
this  work  is  greater  than  that  in  which  he  fin- 
ished the  work  of  the  creation ;  for  his  making 
of  the  creation  saved  it  not  from  corruption, 
but  now  he  hath  done  a  work  which  corrup- 
tion cannot  touch ;  wherefore,  the  day  on 
which  he  did  this  has  this  note  from  his 
own  mouth.  This  day,  as  a  day  that  doth 
transcend. 

And,  as  I  said,  this  day  is  the  first  of  the 
week,  for  it  was  in  that  day  that  God  begat 
his  beloved  Son  from  the  dead.  This  first  day 
of  the  week,  therefore  on  it  God  found  that 
pleasure  which  he  found  not  iu  the  seventh 
day  from  the  world's  creation,  for  that  in  it 
his  Son  did  live  again  to  him. 

Now  shall  not  Christians,  when  they  do 
read  that  God  saith,  I'his  day,  and  that  too 
with  reference  to  a  work  done  on  it  by  him 
so  full  of  delight  to  him  and  so  full  of  life  and 
heaven  to  them,  set  also  a  remark  upon  it? 
"  This  was  the  day  of  God's  pleasure,"  for  that 
his  Son  did  rise  thereon,  "  and  shall  it  not  be 
the  day  of  my  delight  in  him  ?"  This  is  the 
day  in  which  his  Son  was  both  begotten, 
and  born,  and  became  the  first  fruits  to  God 
of  them  that  sleep ;  yea,  and  in  which  also 
he  was  made  by  him  the  chief  and  head 
of  the  corner;  and  shall  not  we  rejoice 
in  it? 

Shall  kings,  and  princes,  and  gr^at  men  set 
a  remark  upon  the  day  of  their  birth  and 
coronation,  and  expect  that  both  subjects  and 
servants  should  do  them  high  honour  on  that 
day,  and  shall  the  day  in  which  Christ  was 
both  begotten  and  born  be  a  day  contemned 


QUEST1US6  RELATIVE  TO   THE  SEVEyni  i>.i  i 


>  I  /»/.  I  /  .t 


iHja 


by  Chridtiaus,  uud  his  mum;  not  be  but  of  a 
commou  regard  on  that  day? 

I  say  again,  .shall  Uud,  an  with  liit  tingi-r, 
point,  and  that  in  the  face  of  the  world,  at 
this  day,  saying,  "Thou  art  my  ivm,  thiA 
day,"  <kc.,  und  shall  nut  (.'hrislians  fiar  and 
awake  from  their  employments  to  wur»bip  the 
Lord  on  this  day? 

If  God  remombcre  it,  well  may  I.     If  God 
lays,   and    that   with   all   gladne«i»   of    ! 
"  Thou   art    my   S«in,  this  day  have   I 
ten  thee,"   may   not,  ought  not,  I  also  to 
this  day  apart  to  sing   the  songs  of  u.v    . 
demption  in? 

This  day  my  redemption  was  finiaht  . 

This  day  my  dear  Jesus  revived. 

This  day  he  wjis  declared  to  bo  the  &'.n  gi 
God  with  power. 

Yea,  this    is   the   day    in  which    the    L 
Jesus   finishetl  a   greater  work   than   ever  ; 
was  done  in  the  world  ;  yea,  a  work  in  which 
the   Father  him-self  was  mure  delighted  than 
he  was  in  making  uf  heaven  and  earth.     And 
shall  darkness  and  the  shadow  of  death  stain 
tills  day,  or  shall  a  clouil  dwell  on  this  day? 
Shall   Go<l   rc.;ard  this  day   from    abo\e,  and 
shall  not  his  light  >hine  U|H)n  this<lay?    What 
shall  be  done  to  them  that  curk>  this  day,  aiid 
would  not  that  the  stars  should  give  their  light 
thereon?    This  day  !    After  this  day  was  come. 
God  never,  that  we   read   of,  made   n. 
with  delight  of  the  old  seveuth-day  - 
more. 

Sixthly.  Nor  is  that  altogether  to  be  sligbU'd 
when  he  saith,  '*  When  he  briugeth  his  lir»t' 
begotten  into  the  world  let  all  the  angeU  of 
God  worship  him" — to  wit,  at  that  very  lime 
lUid  day. 

I  know  not  what  onr  exj»«v.iior»  wiy  of  ihU 
text,  but  to  me  it  ~ 
urreclion   from    ii 

aiM)stle  is  8|)eaktng  of  that  atid  cUmti  tliat  ar- 
gument with  this  text,  "Thou  art  w^  ^  •• 
thi«  day  have  I   ln^'otten  thee,"     Au-i 

"Irillbehi^  i  

.\nd  again,  ^^ . 

Ultu  tlie  ^v•l^ld  lie  :>Mtlh,  "  Aud  UliUi  Uii-  *i<^ 

of  God  worship  him." 

So,  llien,  for  Gtxi'a  bringing  of  hU  : 
gotten  now  into  the  world,  was  \"-  '   - 
bini  again  t'roni  tbo  dead  aAcr  : 
/t/ing  of    him    hud   turned   hini 
•ame. 

Thus,  thiii,  ' 
never  by  tht 
for  "  Christ,  being  now  nuMd  from  the  dead. 


die*  no  mure;  death  hath  no  more  dumiuiuu 
over  him." 

N.. 
thun 

to  be  done  uulu  him.  When?  Ihat  very 
day,  and  that  \ty  all  the  aiigvU  of  God.  And 
if  by  all,  then  ntinintrni  are  not  excluded ;  and 
if  not  miii;  •        *'  ■     ■        '  ,i 

is  Mid  t'  , 

thrn.   if  thr  fjt:r.tt..n   \fe   a.kfd,   Wh.  n 


■^y  of  tho  week  ;"  for  then  b« 
>  Lit   I. nil   Again   frttr.   •>       '      ■ 
whole  world  and  tli' 

hand.      Thi*    Ux\, 
to  what   we   have   : 

to   wit,    that   the 
lay  in  which  God  i 
iitto  the  world,  shou 
k<'>i^iii|.|.ing  him  by  all  the  aiip<  .«  <  i  <  i 
Seventhly.  Hence    this   day    ta 


called    tho 


iluiii  the  Ut-ad. 

The  Lord'M  day!    Every  duv. 
tho   Lord's  day.     Indeed    th 
sake,  may  be  grant'-!    '  •■•    -• 
so  pro|K-rly  be  caK 


Lof.i 

put  l.^ 

«o  have  already  nuide  ap|Mar  in  |>art,  ai' 

make  appear  uiucii  morv  '- '  -■■•  «■  >■  ^ 

tiicrewilh. 

Ti..  : 

ihi. 


.M  the 
,^;ho  d  V 
To  be 


last. 

..  >.  I, 


Iho 


Lord's 


uabe 

'   hot  opoa  ditin<>  intiiua 

II 
tills  grcAl  tniti»  — luunciy,  Ua«l  tii«  tint  day  ol 


904 


BUNYAN'S  COMPLETE   WORKS. 


the  week  is  to  be  accounted  the  Christian  sab- 
b.'ith  or  holy  day  fur  divine  worship  in  the 
churches  of  the  saints.  And  now  I  come  to 
the  texts  that  are  more  express. 

Secondly,  then : 

First.  This  was  the  day  in  the  which  he  did 
use  to  show  himself  to  his  people  and  to  con- 
gre-rate  with  them  after  he  rose  from  the  dead. 
On  the  lirst  day,  even  on  the  day  on  which 
he  rose  from  the  dead,  he  visited  his  people, 
both  when  together  and  apart,  over  and  over 
and  over,  as  both  Luke  aaid  John  do  testify, 
"And  preached  such  sermons  of  his  resurrec- 
tion, and  gave  unto  them,"  yea,  and  gave  them 
such  demonstration  of  the  truth  of  all  as  was 
never  given  them  from  the  foundation  of  the 
world.  Showing,  he  showed  them  his  risen 
body ;  opening,  he  opened  their  understand- 
ings ;  and  dissipating,  he  so  scattered  their  un- 
belief on  this  day  as  he  never  had  done  before ; 
and  thid  continued  one  way  or  another  even 
from  before  day  until  the  evening. 

Secondly.  On  the  next  first  day  following 
the  Church  was  within  again— that  is,  congre- 
gated to  wait  upon  their  Lord.  And  John  so 
relates  the  matter  as  to  give  us  to  understand 
that  they  were  not  so  assembled  together  again 
till  then.  "  After  eight  days,"  saith  he,  "  again 
the  disciples  were  within,"  clearly  concluding 
that  they  were  not  so  on  the  days  between,  no, 
not  on  the  old  seventh  day. 

Now,  why  should  the  Holy  Ghost  thus  pre- 
cisely speak  of  their  assembling  together  upon 
the  first  day  if  not  to  confirm  us  in  this,  that 
the  Lord  hath  chosen  that  day  for  the  new 
sabbath  of  his  Church  ?  Surely  the  apostles 
knew  what  they  did  in  their  meeting  together 
upon  that  day ;  yea,  and  the  Lord  Jesus  also, 
for  that  he  used  so  to  visit  them  when  so  as- 
sembled made  his  practice  a  law  unto  them ; 
for  practice  is  enough  for  us  New  Testament 
saints,  especially  when  the  Lord  Jesus  himself 
is  in  the  head  of  that  practice,  and  that  after 
lie  rose  from  the  dead. 

Perhaps  some  may  stumble  at  the  word 
nftcr—"  after  eight  days ; "  but  the  meaning  is, 
at  the  conclusion  of  the  eighth  day,  or  when 
they  had  spent  in  a  manner  the  whole  of  their 
iMibbath  in  waiting  upon  their  Lord,  then  in 
comes  their  Lord  and  finisheth  that  their  day's 
service  to  him  with  confirming  Thomas's  faith, 
and  by  letting  drop  other  most  heavenly  treasure 
among  them.  Christ  said  he  must  lie  three 
days  and  three  nights  in  the  heart  of  the  earth 
yet  it  is  evident  that  he  rose  the  third  day. 

We  must  *ake.  then,  a  part  lor  the  whole, 


and  conclude  that  from  the  time  that  the  Lord 
Jesus  rose  from  the  dead  to  the  time  that  he 
showed  his  hands  and  his  side  to  Thomas, 
eight  days  were  almost  expired;  that  is,  he 
had  sanctified  unto  them  the  two  first  days, 
and  had  accepted  that  service  they  bad  per- 
formed to  him  therein,  as  he  testified  by  giving 
of  them  so  blessed  a  farewell  at  the  conclusion 
of  both  those  days. 

Hence  now  we  conclude  that  this  was  the 
custom  of  the  Church  at  this  day — to  wit, 
upon  the  first  day  of  the  week — to  meet  to- 
gether and  to  wait  upon  their  Lord  therein. 
For  the  Holy  Ghost  counts  it  needless  to  make 
a  continued  repetition  of  things;  it  is  enough, 
therefore,  if  we  have  now  and  then  mention 
made  thereof. 

Objection.  "But  Christ  showed  himself  alive 
to  them  at  other  times  also." 

Answer.  The  names  of  all  those  days  in 
which  he  so  did  are  obliterated  and  blotted  out, 
that  they  might  not  be  idolized,  for  Christ  did 
not  set  them  apart  for  worship ;  but  this  day, 
the  first  day  of  the  week,  by  its  name  is  kept 
alive  in  the  Church,  the  Holy  Ghost  surely 
signifying  thus  much,  that,  how  hidden  soever 
other  days  were,  Christ  would  have  his  day, 
the  first  day,  had  in  everlasting  remembrance 
among  saints. 

Churches  also  meet  together  now  on  the 
week-days,  and  have  the  presence  of  Christ 
with  them  too  in  their  employments  ;  but  that 
takes  not  off  from  them  the  sanction  of  the  old 
seventh  day  had  it  still  continued  holy  to 
them ;  wherefore  this  is  no  let  or  objection  to 
hinder  our  sanctifying  of  the  first  day  of  the 
week  to  our  God.     But, 

Thirdly.  Add  to  this,  that  upon  Pentecost, 
which  was  the_;?)-.«^  daij  of  the  weel;  mention  is 
made  of  their  being  together  again ;  for  Pen- 
tecost was  always  the  morrow  after  the  sabbath, 
the  old  seventh-day  sabbath.  Upon  this  day, 
I  say,  the  Holy  Ghost  saith,  "  they  were  with 
one  accord  together  in  one  place." 

But  oh  the  glory  that  then  attended  them  by 
the  presence  of  the  Holy  Ghost  among  them  ! 
Never  was  such  a  thing  done  as  was  done  on 
that  first  day  till  then.  We  will  read  the  text; 
"  And  when  the  day  of  Pentecost  was  fully 
come,  they  were  all  with  one  accord  in  one 
place.  And  suddenly  there  came  a  sound  from 
heaven  as  of  a  rushing,  mighty  wind,  and  it 
filled  all  the  house  where  they  were  sitting. 
And  there  appeared  unto  them  cloven  tongues, 
as  of  fire.  And  it  sat  upon  each  of  them,  ard 
they  were  all  filled  with  the  Holy  Ghost." 


QUESTIONS   RELATIVE   TO   THE  SKyEyTJIUAV  SAIUiATIf. 


906 


Here's  a  first  day  gl<>rifie<l !  Hcn-'.H  a  coun- 
tenance given  to  tlie  <liiy  of  their  ("hrittian 
a-sseinbliiig.  Hut  wc  will  note  a  fiw  thing« 
upon  it : 

First.  The  Cluircli  wjw  now,  as  on  niher  fir<»l 
days,  all  with  one  acconl  in  one  place.     \Vc 
read  not  that  they  came  togfther  by  virtue  of 
any  precedent  revelation,  not  by  accident,  but 
contrariwise,    by    agncnicnt;    they    wiTf    tn-  i 
pcther  with  one  accord,  or  by  npp 
pursuance  of  their  duty,  Hctting  ui> 
as  they  hud  done  the  tirst  days  l>eforc,  to  the 
holy  service  of  their  blessed  Lord  and  Saviour 
Jesiu  Christ. 

Secondly.    We  read   that  thi<   nu-etinf(  of 
theirs  was  not  begun  on  the  old  Hal.b.ith,  but 
when    Pentecost    wius    fully   cimmc;    the    II 
Ghost  intimating  that  they  had  left  n<)W,  »: 
begun  to  leave,  the  scvcnth-duy  sabbath  to  the 
unbelieving  Jews. 

Thirdly.  Nor  did  the  Holy  Ohoeit  come  down 
upon  them  till  every  moment  of  the  old  sab- 
bath was  past ;  Pentecost,  as  was  said,  was 
fully  come  first :  "  .\nd  when  the  day  of  Pen- 
tecost was  fully  con>e,  they  were  all  with  one 
accord  in  one  [>lace,  and  then,"  Ac. 

And  why  was  not  this  done  on  the  seventh- 
day  sjibbath  but,  possibly,  to  show  that  the  min- 
istration of  death  and  condemnation  WA.t  not 
that  by  or  through  which  Chrixttlie  Ixrd  wouM 
communicate  so  gofnl  a  gift  u 

This  gift  must  be  referred  t  i 

the  first  day  of  the  week,  to  fullil  the  Scnp- 
\ure,  and  to  sanctify  yet  further  this  holy  day 
unto  the  use  of  all  New  Testament  churchn 
of  the  saints.  For  since  on  the  finit  day  of 
the  week  our  Lord  «lid  rUe  from  the  dead,  and 
by  his  spe<"ial  pn-enie  -I  mean  ' 
— did  accompany  hi^  Church  th- ■ 
preach,  as  he  did,  his  holy  tmlhs  unto  them, 
it  was  most  meet  that  thoy  on  the  same  day 
also  should  receive  the  first  fruita  of  their 
eternal  life  m  '         i^lv. 

An«l,  I  sav  •«  from  the  rmorr. 

tion  of  Christ  i..  t 
receive  upon   the   : 

upon   no  other)  such   glorioun   t hint's  as 
have  mentione<l,  it  is  enough   Xo  beget  in  t!. 
hearts  of  them  that  love  the  Son  of  Ood  • 
high  esteem  of  the  fln»t  •!         '   '  ■'   ■ 

how  much  more  wh<>n  ' 
thiHte  pr>H.f  tli.it  it 
(j«>tpel  ( 'hureh,  tli 
•alcm,  after  our  Lord  was  r 

together  to  wait  up'jn  Oo«l  ou 

the  week,  with  their  Lord  as  leader. 


To  say  '  -It  only  to 

rej)cat  wi.  .  ,,{  .,'!  -t-- 

wit,  that  it  should  be  prnclaimeti  the  ii<! 
day— to   wit,  the  uiormw  after   the  Bai  ....... 

which  is  the  flnt  day  of  the  werk.  "  that  it 
may  bo  an  holy  cnnvrtt-aiion  unto  you  •  you 
shall  do  no  sfrvilc  work  therein  :  it  nhaM  be  a 
statu'  ••." 

Tt  ,<thnt  was 


lint  fruits  of  them  (hat  slerp 

This  sheaf  or  bn^ad  must  n..i  .^  "^..-i --u 
the  old  seventh  day,  but  on  the  morrow  after, 
which  Is  the  flr»t  day  of    "  -i 

whieh  Christ  rr»H«  fr^-m  I 

If  as  the  fir*' 
Now  from  ti 
seven  sabbaths  complete,  and  on  »hc  morrow 
after  the  seventh  sabltath,  which  wa«  the  firat 
day  of  the  week  again,  ami   this   Prnirvost 
ui»<>n   which   w  ■   .  then  tl.  '■« 

have  a  new  m-  with   m-  ,< 

and   '  '  \t. 

All  line  day  they  were  to  pro- 

claim tiial  that  timt  day  *h<tuld  l>e  a  ho!. 
Vocation  unto  thenj;  the  which  the  bj 
did,  and  gnmnded  that  their  pnM-lamat 
on  t?  'tion  of  .Te«us    (lirint.   n.'.    ■•?> 

crn-:  '.  at  the  same  day  they  br-'i^'ht 

«  herf  pnt  npnn 
the  lir*t  day  of  the  wn  v 

iiiir    I...ril    r..->.-    fr..in    the  •!   .. 

1  out  so  a' 

•  f>-\.  even  by  lu-   ;.i'.  -ir.m.  .» 

•  n  matle  by  the  (t«jM|><>l,  »u<  h  a 


'"I  and  thus  ihr-rpi- 


and  over  with  their  Lord  before  Ihrrrin.  yrt 
■'       '      •  jointly  to  preach  until  th-  •"— r 


:    -t  fniits  w  ' 

and  the  waving  of  his  life  rp>m  the  drad.  so 

•'  -•  mormw  af  -  •' "  -''     -  -'•*'  •»- 

wavnl  th' 


•abh«th  to  Christiana  from  tiial  lime  evar  *ioco 


906 


BUNYAN'S  COMPLETE   WORKS. 


Fourthly.  We  come  yet  more  close  to  the 
custom  of  churches-I  mean,  to  the  custom  of 
the  churches  of  the  Gentiles— for  as  yet  we 
have  spoken  but  of  the  practice  of  the  Church 
of  God  which  was  at  Jerusalem;  only  we  will 
add,  that  the  customs  that  were  laudable  and 
binding  with  the  Church  at  Jerusalem  were 
witli  reverence  to  be  imitated  by  the  churches 
of  the  Gentiles,  for  there  was  but  one  law  of 
Christ  for  them  both  to  worship  by. 

Now,  then,  to  come  to  the  point— to  wit, 
that  it  was  the  custom  of  the  churches  of  the 
Gentiles  on  the  first  day  of  the  week,  but  upon 
no  other  that  we  read  of,  to  come  together  to 
perform  divine  worship  to  their  Lord. 

Hence  it  is  said,  "  And  upon  the  first  day  of 
the  week,  when  the  disciples  were  come  to- 
gether to  break  bread,"  &c.  Acts  xx.  7.  This 
ia  a  text  that,  as  to  matter  of  fact,  cannot  be 
contradicted  by  any,  for  the  text  saith  plainly 
they  did  so ;  the  disciples  theyi  came  together 
to  break  bread — the  disciples  among  the  Gen- 
tiles (/('(/  so. 

Thus  you  see  that  the  solemnizing  of  a  first 
day  to  holy  uses  was  not  limited  to,  though 
first  i)reached  by,  the  Church  that  was  at 
Jerusalem.  The  Church  at  Jerusalem  was 
the  mother  Church,  and  not  that  at  Rome,  as 
some  falsely  imagine,  for  from  this  Church 
went  out  the  law  and  the  holy  word  of  God  to 
the  Gentiles.  Wherefore  it  must  be  supposed 
that  this  meeting  of  the  Gentiles  on  the  first 
day  of  the  week  to  break  bread  came  to  them 
by  holy  traditions  from  the  Church  at  Jerusa- 
lem, since  they  were  the  first  that  kept  the 
first  day  ;\s  holy  unto  the  Lord  their  God. 

And  indeed  they  had  the  best  advantage  to 
do  it,  for  they  had  their  Lord  at  the  head  of 
them  to  back  them  to  it  by  his  presence  and 
preaching  thereon. 

But  we  will  a  little  comment  upon  the  text. 

"  Upon  the  first  day  of  the  week."  Thus 
you  sec  the  day  is  nominated,  and  so  is  kept 
alive  among  the  churches;  for  in  that  the  day 
ia  nominated  on  which  this  religious  exercise 
was  performed  it  is  to  be  supposed  that  the 
Iloly  Ghost  would  have  it  live  and  be  taken 
notice  of  by  the  churches  that  succeed. 

It  may  also  be  nominated  to  show  that  both 
the  Church  at  Jerusalem  and  those  of  the  Gen- 
tiles did  harmonize  in  their  sabbath,  jointly 
concluding  to  solemnize  worship  on  one  day; 
and  then  again  to  show  that  they  all  had  left 
the  old  sabbath  to  the  unbelievers,  and  jointly 
chose  to  sanctify  the  day  of  the  rising  of  their 
Lord  to  this  work. 


"  They  came  together  to  break  bread — to  pai 
take  of  the  supper  of  the  Lord  "  And  what 
day  so  fit  as  the  Lord's  day  for  this  ?  This 
was  to  be  the  work  of  that  day — to  wit,  to 
solemnize  that  ordinance  among  themselves, 
adjoining  other  solemn  worship  thereto  to  fill 
up  the  day,  as  the  following  part  of  the  verse 
shows.  This  day^  therefore,  was  designed  for 
this  woik — the  wjiole  day,  for  the  next  declares 
it.  The  first  day  of  the  week  was  set  by  them 
apart  for  this  wbrk. 

"Upon  the  first  day;"  not  upon  a  ^rst,  or 
upon  one  first  day,  or  upon  such  a  first  day, 
for  had  he  said  so,  ^ye  had  had  from  thence 
not  so  strong  an  argument  for  our  purpose; 
but  when  he  saith  "  upon  the  first  day  of  the 
week "  they  did  it,  he  insinuates  it  was  their 
custom :  (also  upon  one  of  these  Paul,  being 
among  them,  preached  unto  them,  ready  to 
depart  on  the  morrow.)  Upon  the  first  day. 
What  or  which  first  day? — of  this,  or  that,  of 
the  third  or  fourth  week  of  the  month?  No, 
but  upon  the  first  day,  every  first  day,  for  so 
the  text  admits  us  to  judge. 

"Upon  the  first  day  of  the  week,  when  the 
disciples  were  come  together,"  supjjoses  a  cus- 
tom when  or  as  they  were  wont  to  come  to- 
gether to  perform  such  service  among  them- 
selves to  God :  then  Paul  preached  to  them,  &c. 

It  is  a  text  also  that  supposes  an  agreement 
among  themselves  as  to  this  thing.  They 
came  together  then  to  break  bread ;  they  had 
aj^pointed  to  do  it  then,  for  that  then  was  the 
day  of  their  Lord's  resurrection,  and  that  in 
which  he  himself  congregated,  after  he  revived, 
with  the  first  Gospel  Church,  the  Church  at 
Jerusalem. 

Thus  you  see,,  breaking  of  bread  was  the 
work — the  work  that  by  general  consent  was 
agreed  to  be  by  the  churches  of  the  Gentiles 
performed  upon  the  first  day  of  the  week.  I 
say,  by  the  churches,  for  I  doubt  not  but  that 
the  practice  here  was  also  the  practice  of  the 
rest  of  the  Gentile  churches,  even  as  it  had 
been  before  the  practice  of  the  Church  at  Je- 
rusalem. For  this  practice  now  did  become 
universal,  and  so  this  text  implies;  for  he 
speaks  here  universally  of  the  practice  of  all 
disciples,  a^  such,  though  he  limits  Paul's 
preaching  to  that  Church  with  whom  he  at 
present  personally  was.  Upon  the  first  day  of 
the  week,  "  when  the  disciples  were  come  to- 
gether to  break  bread,"  Paul,  being  at  that 
time  at  Troas,  preached  to  them  on  that  day. 

Thus  then  you  see  how  the  Gentile  c\iurchea 
did  use  to  break  bread,  not  on  the  old  sabbath. 


QUEsrioys  helativk  ro  Tin:  sevestU'Va,  .^m^umu. 


but  oa  the  firtt  day  of  tho  week.  Aii-l  I  »«y 
iliey  had  it  from  tho  Church  of  Jt-rU'.itU-ni, 
where  the  apostles  were  fir-'  xl  bvhcld 

the  way  of  their  Lonl  with 

Now,  I  miy,  since  we  haw  .>»■>  ainplo  an  ex- 
ample, not  (»nly  of  the  C'hur\h  at  Jt  ru->ulen), 
hut  also  of  the  eliurehi-s  of  the  UentiUf>,  fur 
tl»e  keeping  of  the  firxt  day  to  the  Lonl,  and 
tliat  OA  countenaneeil  by  Christ  and  hit  ii|n»i- 
lU-s,  we  shouhl  not  be  afraiil  to  tread  in  thi  ir 
steps,  for  their  praetiee  in  tho  same  with  the 
hiw  and  coiMmandnunt. 

lUit,  fifthly.  We  will  add  to  thin  another 
text:  "Now,  (saith  I'aul.)  r.iiiitrning  the  col- 
lection for  tho  siuntd,  as  I  have  given  order  U> 
the  churches  of  Galatia,  even  no  do  ye.  Upon 
the  fjr>«t  day  of  the  week  lot  everj'  one  of  you 
lay  by  him  lus  (J«k1  Iuuh  prnopcreil  him,  that 
there  be  no  gatheriiigH  when  I  rnmc." 

This  text  some  have  greatly  soujjht  to  evade, 
counting  the  duty  here  on  tluH  day  to  be  done 
a  duty  t«M)  inferior  for  the  sanction  of  an  old 
Bcventh-day  sabbath,  when  yet  to  show  mercy 
to  an  a-w  on  the  old  ssibbath  was  a  work  which 
vuT  I^>rd  no  way  condemns. 

lUit  to  pursue  our  dci^^n.     W 
enjoiiunl,  and  that  of  no  inferior  - 
be  indeetl,  as  it  is,  the  very  Inind  of  jwrfect- 
nes8,  and  if  without  it  all  our  doingn,  yea,  and 
.sulTerings  too,  arc  not  worth   as   much   M  • 
rush. 

We  have  here  a  duty,  I  say,  that  a  Boventh- 
day  sabbath,  when  in  force,  wat  not  too  big  for 
it  to  be  performed  in. 

The  Work  now  to  be  done  wa*.  an  you  •cc, 
to  bestow  their  charity  U|H)n  the  po<jr,  yea,  to 
provide  for  time  to  come.  And,  I  mv,  it  mtut 
be  collecte<l  U{)on  the  first  day  of  the  week. 
Ui»on  THE  first  day,  not  A  fir>.t  day,  w  niirnifr- 
ing  one  or  two,  but  ujKin 
errrij  first  day,  for  so  your 
it;  also  our  later  niu*t  bo  no   i  ;.  or 

else  Paul  had  left  them  to  whoi;.  Nritc 

utterly  at  a  loaa.    For  if  he  intendnl  not  every 
first  day,  and  yet  did  not  »p«'ify  a  particular 
one,  it  could  hardly  even   have  U^n   under- 
lt«>04l  which  first 
not  itand  ui>on  t  . 
V  first  day,  for  kvkkv  iir^t 

Note   again,   that  we   li;i 
comniande«l  and  enforcwl  by  an  a|K»(olicml 
order:  "I   have  given  onler  (•n"'-    ''•■•'     ^■■' 
this;"  an«l  his  onler*.  a»  he  ».\ 
place,  "arc  the  < 
You  have  it  io 
Tene  3". 


Whence   it   follow* 
even   by   the  a|Ma»tlf« 


907 

n, 

.11 


i-urthrr,  i  find  al*o  by  ihu  tcit  iiiat  iUm 

«  r-!' r  ii    iii.!\.  r..il :   "I    have   ••aith   he     givco 

to  you,  but  lu  the  chun'hca 

..      i ■'      *        '!   othcn  thai 

'  erne«l  in  'i  Cor.  viiL 

aiil  IX.,  fee. 

N'>w  this,  whntrvrr  •><h*T»  msr  think,  puta 

k, 

.  a* 

<  tion«,  Mi  to  make  them  oa 

■  •■• .*   it  but  that  Ihia  day,  bj 

ruuon  of  the  Muction  that  Clirist  put  upon  it, 

WOK  of  \  i^h 

and  by  *  .|o 

re 

day  tho  better  deo<i."  And  1  iM-lievo  that 
thingn  done  on  the  I^irU'it  day  are  licltcr  done 
than  on  other  dayn  of  tho  week,  io  bb  wor- 
•hip. 

Ofr/fWuM.   But  ret,  mit  some,  bera  ar*  DO 

•  I#or«l. 

:  :      •  by  this 

ill  the 
:n. 

onler  b 
up  that 

•  of  re- 


very  text  thia  day  i*  a; 
day*  of  the  week,  to  du  : 

%.  You  must  undentand  that  thi* 
additional,  and  now  rn-  ■  !  '  '" 
which  wan  Unrun.  an  t 


n- 


joined    ' 
wo*  uun  - 
alreadx. 

A.  And  let  him  ii>  >i 
If  he  can.  that  Cio<l.  by 


or 

*hould  be  done  on  the  fimt  day  of  t; 


{  aij-'Ui'-r  (Jay,  a«  oi  a  .u\  m  .r*-  ni  .r 


•Uv. 


and  oh 

.  k  ...I'.. 


if  that 
>  of  th« 

\  be  ao 


•U  iCtl^  CWOUiM'tl  tu  )L 


908 

6.  But  for  Ihis,  the  apostle  now  to  give  a 
partici>.lar  command  to  the  churches  to  sanc- 
tify that  dav  as  holy  unto  the  Lord  had  been 
utterly  superfluous;  for  that  they  already,  and 
that  by  the  countenance  of  their  Lord  and  his 
Church  at  Jerusalem,  had  done. 

Before  now,  I  say,  it  was  become  a  custom, 
M  by  what  hath  been  said  already  is  manifest; 
wiie'refure  what  need  that  their  so  solemn  a 
practice  be  imposed  again  upon  the  brethren? 
An  intimation  now  of  a  continued  respect 
tliereto,  by  the  very  naming  of  the  day,  is 
enough  to  keep  the  sanctity  thereof  on  foot  in 
tiie  churches.  How  much  more,  then,  when  the 
I.ord  is  still  adding  holy  duty  to  holy  duty,  be 
jK'rformed  upon  that  day.  So,  then,  in  that  the 
apostle  writes  to  the  churches  to  do  this  holy 
duty  on  the  first  day  of  the  week,  he  puts 
tliem  in  mind  of  the  sanction  of  the  day,  and 
insinuates  that  he  would  still  have  them  have 
a  due  respect  thereto. 

Qucftion.  But  is  there  yet  another  reason 
wiiy  this  holy  duty  should  in  special,  as  it  is, 
be  commanded  to  be  performed  on  the  first 
day  of  the  week? 

Answer.  Yes;  for  that  now  the  churches 
were  come  together  in  their  respective  i^lfices, 
the  better  to  agree  about  collections  and  to 
gather  them.  You  know  church  worship  is  a 
duty  so  long  as  we  are  in  the  world,  and  so 
long  also  is  this  of  making  collections  for  the 
Biiints.  And  forasmuch  as  the  apostle  speaks 
here,  as  I  have  hinted  afore,  of  a  church  col- 
lection, when  is  it  more  fit  to  be  done  than 
when  the  Church  is  come  together  upon  the 
first  day  of  the  week  to  worship  God? 

2.  This  part  of  worship  is  most  comely  to 
be  done  upon  the  first  day  of  the  week,  and 
tiiat  at  the  close  of  that  day's  work ;  for  there- 
by the  Church  shows  not  only  her  thankful- 
ness to  God  for  a  sabbath  day's  mercy,  but 
also  roturneth  him,  by  giving  to  the  poor, 
tliat  sacrifice  for  their  benefit  that  is  most 
bchooveful  to  make  manifest  their  professed 
■ubjection  to  Christ.  Prov.  xix.  17;  2  Cor.  ix. 

It  is  therefore  necessary  that  this  work  be 
done  on  the  first  day  of  the  week  for  a  comely 
cluse  of  the  worship  that  we  perform  to  the 
Lord  our  God  on  that  day, 

3.  On  the  first  day  of  the  week,  when  the 
Church  is  performing  of  holy  worship  unto 
God,  then  that  of  collection  for- the  saints  is 
most  meet  to  be  performed,  because  then,  in 
all  likelihood,  our  hearts  will  be  most  warm 
with  the  divine  presence,  consequently  most 
open  and  free  to  contribute  to  the  necessity 


BUNTAN'S  C03IPLETE  WORKS. 


of  the  saints.  You  know  that  a  man  when 
his  heart  is  open  is  taken  with  some  excellent 
thing;  then,  if  at  all,  it  is  most  free  to  Jo 
something  for  the  promotion  thereof. 

Why  ?  Waiting  upon  God  in  the  way  of 
his  appointments  opens  and  makes  free  the 
heart  to  the  poor ;  and  because  the  first  day 
of  the  week  was  it  in  which  now  such  solemn 
service  to  him  was  done,  therefore  ako  the 
apostle  commanded  that  upon  the  same  day 
also,  as  on  a  day  most  fit,  this  duty  of  collect- 
ing for  the  poor  should  be  done:  "For  the 
Lord  loves  a  cheerful  giver."  2  Cor.  ix.  6,  7. 

Wherefore  the  apostle  by  this  takes  the 
churches  as  it  were  at  the  advantage,  and, 
as  we  might  say,  while  the  iron  is  hot,  to  the 
intent  he  might,  what  in  him  lay,  make  their 
collections  not  sparing  nor  of  a  grudging 
mind,  but  to  flow  from  cheerfulness.  And 
the  first  day  of  the  week,  though  its  institu- 
tion was  set  aside,  doth  most  naturally  tend  to 
this,  because  it  is  the  day,  the  only  day,  in 
which  we  received  such  blessings  from  God. 
Acts  iii.  26. 

This  is  the  day  on  which  at  first  it  rained 
manna  all  day  long  from  heaven  upon  the 
New  Testament  Church,  and  so  continues  to 
do  to  this  day.  Oh  the  resurrection  of  Christ, 
which  was  on  this  day,  and  the  riches  that  we 
receive  thereby,  though  it  should  be,  and  is,  I 
hope,  thought  on  every  day,  yet  when  the  first 
day  of  the  week  is  fully  come !  Then  io-da.y ! 
this  day  I  This  is  the  day  to  be  warmed  ;  this 
day  he  was  begotten  from  the  dead.  The 
thought  of  this  will  do  much  with  an  honest 
mind.  This  is  the  day,  I  say,  that  the  first 
saints  did  find,  and  that  after  saints  DO  find, 
the  blessings  of  God  come  down  upon  them ; 
and  therefore  this  is  the  day  here  commanded 
to  be  set  apart  for  holy  duties. 

And  although  what  I  have  said  may  be  but 
little  set  by  of  some,  yet  for  a  closing  word  as 
to  this,  I  do  think  could  but  half  so  much  be 
produced  (as  for  the  day  Christ  rose  from  the 
dead)  quite  down  for  the  sanction  of  a  seventh- 
day  sabbath  in  the  churches  of  the  Gentiles,  it 
would  much  sway  with  me.  But  the  truth  is, 
neither  doth- the  Apostle  Paul  nor  any  of  his 
fellows  so  much  as  once  speak  one  word  to 
the  churches  that  shows  the  least  regard,  as  to 
conscience  to  God,  of  a  seventh-day  sabbath 
more.  No,  the  first  day,  the  first  day,  the 
first  day,  is  now  all  the  cry  in  the  churches  by 
the  apostles  for  the  performing  church  wor- 
ship unto  God.  Christ  began  it  on  that  day; 
then  the  Holy  Ghost  seconded  it  on  that  day; 


QUESTIOSS  RELATIVE  Tu   THE  SEVKyTUDAY  iLiBBATIl 


.'U9 


then  the  churclies  practUcU  it  ou  that  day; 
and,  to  conclude,  the  aptwtle,  by  the  com- 
uiand  now  under  consideration,  continue  the 
Banction  of  that  day  to  the  churchi-s  l.>  the  end 
of  the  world. 

But  lu  to  the  old  Hcventh-day  nabbath,  a« 
hatli  been  said  afore  in  thin  treuti»c,  I'aul, 
who  is  the  aiuwtle  of  the  (.Jentilejt,  haa  ao 
t;iken  away  tlwU  whole  niiniatnitiuQ  in  the 
bowels  of  which  it  i-«,  yea,  and  ha«  no  »tript  it 
of  its  Old  Terttanicnt  jjrandcur,  both  by  teriiw 
and  arguments,  that  it  ii  Htrungo  to  n. 
should  by  any  be  still  kept  up  in  the  chui 
especially  since  the  same  a|H><itle,  and  that  at 
the  same  time,  has  put  a  b.  tl.  r  iiiiii;^;r.i'.i..ii 
in  its  j)lace. 

IJut  when  the  conscienct.^  ..; ,  ,u.  n  ;n. 

captivated  with  an  error,  none  can  atop  them 
from  a  pn>seculion  thereof  sla  if  it  were  ilM'lf 
of  the  best  of  truths. 

Objection.  Hut  Paul  proaclud  fre.juontly  <.ti 
the  old  sabbath,  and  that  afttr  the  resurrec- 
tion (»f  Christ. 

Ansicfr.  To  the  unbelieving  Jews  and  their 
proselytes  I  grant  he  did.     Hut  we  rt-ad  not 
that  he  did  it  to  any  New    I 
on  that  day,  nor  did   he 
tuted   wvjp^hip  of  Christ  in  th'  ^  uu 

that  day.     For  I'aul,  who  had  i  '.  out 

the  ministration  of  death,  tut  that  which  had 
no  glor}',  would  not  now  take  theri><>f  any  part 
for  New  Teittauient  instituted  worHhi|t:  fi>r  he 
knew  that  that  would  veil  the  Ii 
the  mind  from  that  which  yet  . 
ship  was  ordained  to  disrover. 

He  preachetl,  then,  on  the  Bcvonlh-day  i»ab- 
bath,  of  a  divine  and  cniAy  love,  to  the  nalva- 
tion  of  the  unbelieving  Jews. 

I  say,  ho  preached  now  on  that  day  to  ibem 
and   their    \-       '  '    ■    waa 

theira  by  ti.  ■ ,  u( 

great  love  to  tiieir  imiuIs,  that,  tl  |«wmmo1«,  be 
might  aave  some  of  them. 

Wherefore,  if  you  obacnro  you  ahall  atill 
find  that  where  it  i.<i  said  tiiat  he  preached  on 
that  day,  it  waa  to  that  iRoplr,  not  to  thi 
ci  '         -U 

I  .0  had  put  away  lh»»  Mn 

of  that  duy   OB  to  himself,  an  i 
ChrijtUauM  that  were  weak  i" 
to  coascienco  to  it,  yet  he  ' 
it  to  pn  a'.h,to  the  J'-^    "■ 
to  it,  the  taith,  that  ' 
grace. 

Paul  did  al^  many  other  thiogn  that  werr 
Jewish  and  ccrcaonial,  for  wbicb  b«  bad,  m 


then,  no  conacirnce  at  all  a*  to  any  Buuctjoa 
that  be  brlirtrd  waa  in  ihvm  — 
A    ■ 
II 
II 

"  ,      .  ......... 

liia  iniplicil  uwainK  of  Ananiaa  for  bifb 
priwt  aft«r  Chriat  waa  rifti  fr«Hn  the  dewj. 
He  trila  ua  aU(>.  "that  to  the  Jew  he  be 

'  w. 
Ill 
i>« 
-l 


the   thinK*.  for   bo   knn 


theui  to 
or 


and  would  alao  pr^ 
on  ihcir       •  '    ■' 
and  be 


Ic    lht.Ui  tv 


tlial 

•i.r 

■!y 
•k 

.  u 


•rc«  aitvr  Cbtiat  m  «caiik«l  into 


I 

I..... 


UuM  oa»  day  ••>]  « 


>cmin.  iKj 


ihvj  tkarnkk  h**m  Utmu  tml  vm  ikmim  m**ttU» 


910 


day  sabbaths,  is  a  little  beside  my  reason, 
be" considered  again  that  the  Gentiles,  before 
whom  they  were  then  to  fly,  ^\-ere  enemies  to 
tlioir  sabbath,  and  consequently  would  take 
oi.portunity  at  their  sabbaths  to  afflict  them  so 
much  the  more.  Wherefore  I  would  that  they 
who  plead  for  a  continuation  of  the  seventh- 
day  sabbath  from  this  text  would  both  better 
consider  it  and  the  incoherence  that  seems  to 
be  betwixt  such  a  sabbath  and  a  winter. 

But  again,  were  it  granted  tliat  it  is  the 
Bcventh-day  sabbath  that  Christ  here  intendeth, 
yet  since,  as  we  have  proved,  the  sanction  be- 
fore this  w:is  taken  away— I  mean,  before  this 
flight  should  be— he  did  not  press  them  to  pray 
tlius  because  by  any  law  of  Heaven  they 
should  then  be  commanded  to  keep  it  holy, 
but  because  some  would,  through  their  weak- 
ness, have  conscience  of  it  till  then.  And 
sucli  would,  if  their  flight  should  happen 
thereon,  be  i\s  much  grieved  and  perplexed  as 
if  it  yet  stood  obligatory  to  them  by  a  law. 

This  seems  to  have  some  truth  in  it,  because 
among  the  Jews  that  believed  there  continued 
a  long  time  many  that  were  wedded  yet  to  the 
law,  to  tlie  ceremonial  part  thereof,  and  were 
not  so  clearly  evangelized  as  the  churches  of 
the  Gentiles  were.  "Thou  scest,  brother, 
(said  James  tc  Paul,)  how  many  thousands  of 
the  Jews  there  are  that  believe,  and  they  are 
all  zealous  of  the  law." 

Of  tiiese,  and  such  weak,  unbelieving  Jews, 
perhaps  Christ  speaks  when  he  gives  this  ex- 
hortation to  them  to  pray  ilius,  whose  con- 
sciences he  knew  would  be  weak,  and,  being 
Bo,  would  bind  when  they  were  entangled  with 
an  error  as  ftist  :vs  if  they  were  bound  by  a  law 
indeed. 

Again,  though  the  seventh-day  sabbath  and 
ceremonies  lost  their  sanction  at  the  resurrec- 
tion of  Christ,  yet  they  retained  some  kind  of 
being  in  the  Ciiurch  of  the  Jews  until  the  des- 
olation sjwken  of  by  Daniel  should  be. 

Hence  it  is  said  that  then  the  oblation  and 
sacrifices  siiall  cease.  And  hence  it  is  that 
Jerusalem  and  the  temple  are  still  called  the 
iioly  place,  even  until  this  flight  should  be. 

Now  if  Jerusalem  and  the  temple  are  still 
callo<l  holy,  even  after  the  body  and  substance 
of  which  they  were  shadows  was  come,  then 
no  nuirvel  though  some  to  that  day  who  be- 
lieved were  entangled  therewith,  &c.  For  it 
may  very  well  be  supposed  that  all  conscience 
of  them  would  not  be  quite  taken  away  until 
all  rea-son  for  that  conscience  should  be  taken 
awa)  also.     But  when  Jerusalem  and  the  tem- 


BUNTAN'S  COMPLETE   WORKS. 

if  it 


pie,  and  the  Jews' worship  by  the  Gentiles  was 
quite  extinct  by  ruins,  then  in  reason  that  con- 
science did  cease.  And  it  seems,  by  some 
texts,  that  all  conscience  to  them  was  not 
taken  away  till  then. 

Question.  But  what  kind  of  being  had  the 
seventh-day  sabbath  and  other  Jewish  rites 
and  ceremonies  that  by  Christ's  resurrection 
was  taken  away  ? 

Answer.  These  things  had  a  virtual  and  a  . 
nominal  being.      As  to  their  virtual   being, 
that  died  that  day  Christ  did  rise  from  the 
dead,  they  being  crucified  with  him  on  the 
cross. 

But  now,  v/hen  the  virtual  being  was  gone, 
they  still  with  the  weak  retained  their  name 
(among  many  of  the  Jews  that  believed)  until 
the  abomination  that  maketh  desolate  stood  in 
the  holy  place ;  for  in  Paul's  time  they  were, 
as  to  that,  but  ready  to  vanish  away. 

Now,  I  say,  they  still  retaining  their  nominal 
grandeur,  though  not  by  virtue  of  a  law,  they 
could  not,  till  time  and  dispensation  came,  be 
swept  out  of  the  way.  We  will  make  out  what 
hath  been  said  as  to  this  by  a  familiar  simili- 
tude: 

There  is  a  lord  or  great  man  dies;  now, 
being  dead,  he  has  lost  his  virtual-Jife.  He 
has  now  no  relation  to  a  wife,  to  children, 
virtually,  yet  his  name  still  abides,  and  that  in 
that  family  to  which  otherwise  he  is  dead. 
Wherefore  they  embalm  him,  and  also  keep 
him  above  ground  for  many  days ;  yea,  he  is 
still  reverenced  by  those  of  the  family,  and 
that  in  several  respects,  nor  doth  any  thing 
but  time  and  dispensation  wear  this  name 
away. 

Thus,  then,  the  Old  Testament  signs  and 
shadows  went  off  the  stage  in  the  Church  of 
Christ  among  the  Jews.  They  lost  their  virtue 
and  signification  when  Christ  nailed  them  to 
his  cross.  But  as  to  their  name  and  the  gran- 
deur that  attended  that,  it  continued  with  many 
that  were  weak,  and  vanished  not  but  when 
the  abomination  that  made  them  desolate  came. 

The  sum  then  and  conclusion  of  the  matter 
is  this :  The  seventh-day  sabbath  lost  its  glory 
when  that  ministration  in  which  it  was  was  lost, 
but  yet  the  natne  thereof  might  abide  a  long 
time  with  the  Jewish  legal  Christians,  and  so 
might  become  obligatory  still,  though  not  by 
the  law,  to  their  conscience,  even  as  circum- 
cision and  other  ceremonies  did ;  and  to  then- 
it  would  be  as  grievous  to  fly  on  that  day  as  if 
by  law  it  was  still  in  force. 

For  I  say,  to  a  weak  conscience  that  law 


/  tit  St  \  t:yri!  I'A  y  s  k uha  rii 

•  •«<•  a  fir»t  prai-ticr  tunitxl 
'  ilajr  U  naluml  to  u- 


911 
intu  holy 

ur 
.f 


I       lint.   1    «ar,  to  mn 
ChrUtinn  wc  havr  l*. 
Kftlicr  and  niJiiii 
I^rtfi  (intf,     A  n<l  I 

I  of  the  uftk  an'l  tl 


whifli  hits  lost  iU  life  may  vt-t,  ta-  n.-v  liu-ir 
ignorance,  bo  as  bindinj?  a^  if  it  bLkkI  utill 
upon  the  authority  of  (J'vd. 

TliiiiLi*,  tlun,  become  obli)<;at<tr)'  thnw  two 
ways  : 

1     \\y  an  institution  of  God. 

2.  \W  the  overrulintj  |>4)wcr  of  nian'H  mUin- 
formed  eonsiienee.  And  althi>U(;h  by  virtue 
of  an  iuHtitution  divine  wonthip  i*  aei-vpiahlr 
to  IJful  by  Christ,  yrt  n.; 
that  a  man  shall  have  bu: 
ruUs  and  dirtati-st  ax  it  iniiKim-..  be  UuluUrrvrd 
by  him. 

This  in  my  an?*w»r  u|Min  a  xuppuHitinn  that 
tiie  sieventhMlay  sabbath  Li  in  thi*  text  In- 
tende<l ;  and  tiie  answer,  I  think,  stamU  limi 
antl  j;o«h1. 

Also  there  remains,  notwithstanding  thin  olv 
jei-tion,  no  divine  minetion  in  or  uinm  the  ohi 
Beventh-day  sabluith. 

Some  indeed  will  ur^rethat  ('hrint  herv  meant 
the  Jirst  day  of  the  week,  which  herv  ho  put* 
under  the  term  of  sabbath.  Hut  thia  in  foreifrn 
to  me,  so  I  waive  it  till  I  receive  more  iwtU- 
taction  in  the  thinjr. 

(^titjifion.  lUa  if  indeetl  the  first  day  of  the 
week  be  the  new  Christian  sabi>atli,  why  U 
there  no  more  sp<iken  of  itit  institution  In  the 
Totamenl  of  Christ? 

Ansierr.  No  more!  What  need  ia  there  of 
more  than  enoujrii?  Yea,  there  is  a  tirvat  deal 
found  in  the  Testament  of  the  Lord  Jcsua  to 
prove  its  authority  divine: 

1.  For  We  have  showetl  from  sundry  Bcrip- 
tun-a  that  from  the  very  day  our  I.«>nl  did  riM» 
from  the  dead,  the  Church  at  Jenisaleni,  in 
which  the  twelve  apoMtleii  were,  did  meet  to- 
gether on  that  day,  and  had  the  Lonl  hinmclf 
for  their  preacher,  while  they  were  amlitom; 
and  thus  the  ilay  be^'an.  •< 

2.  We  have  showed  that  the   Holy  f}hn-t.  -o 
the  thinl  person  in  the  Trinity, '.                                                                                                           -^ti 

of  Christ  in  coming  down  from   ,  • 

this  Hny  to  manage  the  a|>o*tie«  in  tlielr  preach- 
ing; and  in  that  very  «lay  to  n 

in  that  work  that  bv  thi*  h.-lj' 
bring  three  •  !. 

3.  We  h:i\  •  tf^*-'  «f»^  «*'•' 
Gentile   churchc*  dii|  (wilemni/ 

holy  worship,  and  tJiat  they  h-i . 
b«)th  countenanrv  and  ortlcr  ao  to  do. 

And  now  I  will  aihl  that  mnr 
Dpoken,  for  the  practice  of  th«  ' 

with     their     I.,ord    at    tho    head   >■:     '.-..r.u    :  ■  ■  i 

manage  them  in  that  praetKf,  i«  a«  ^'»-l  »« 
tuanycoitmanii.     What,  then,  aball   w«  Mty  i  i*iii*«  wiU*  i»»a».  •i^l  i^  <to»»ni»«»  U  li»« 


with  to  keep  it  holy  to  their  Lord. 
the  dar 


•f  the  week,  which  la  the  day  otir  Ix>rd  did 

....  r,..„.  .1...  .1.  ..I     »„  » .,   ...  1,...  ».^  >.;-, 


dav  in  whi>  h.  «■  I 


912 


BUyYAN'S  COMPLETE   WORKS. 


Tientiles  also  fall  in  with  their  Lord  and  with 
their  mother  at  Jerusalem  herein ;  and  again, 
shall  all  this  be  so  punctually  committed  to 
Hacred  story,  with  the  day  in  which  these 
things  were  done,  under  denomination  over 
and  over,  saying,  These  things  were  done  on 
the  fird  day,  on  t\\&  first  day  of  the  week,  while 
all  other  days  are,  as  to  name,  buried  in  ever- 
lasting oblivion,— and  shall  we  not  take  that 
notice  thereof  as  to  follow  the  Lord  Jesus  and 
the  churches  herein  ?     0  stupidity  ! 

3.  This  day  of  the  week  !  They  that  make 
l)Ul  observation  of  what  the  Lord  did  of  old  to 
many  sinners  and  with  his  churches  on  this 
ilay  must  need  conclude  that  in  this  day  the 
trciL^ureiJ  of -heaven  were  broken  up  and  the 
richest  things  therein  communicated  to  his 
Church.  Shall  the  children  of  this  world  be, 
as  to  this  also,  wiser  in  their. generation  than 
the  children  of  light,  and  former  saints,  upon 
whose  shoulders  we  pretend  to  stand,  go  be- 
yond us  here  also? 

Jacob  could,  by  observation,  gather  that  the 
place  where  he  lay  down  to  sleep  was  no  other 
l)Ut  the  house  of  God  and  the  very  gate  of 
heaven. 

Laban  could  gather  by  observation  that  the 
Lord  blessed  him  for  Jacob's  sake. 

David  could  gather  by  what  he  met  with 
upon  Mount  Moriah  that  that  was  the  place 
where  God  would  have  the  temple  builded: 
tlierefore  he  sacrificed  there. 

lluth  was  to  mark  the  place  where  Boaz  lay 
down  to  sleep  ;  and  shall  not  Christians  also 
mark  the  day  in  whicli  our  Lord  "  rose  from 
the  dead?" 

I  say,  shall  we  not  mark  it  when  so  many 
memorable  things  were  done  on  it  for,  and  to, 
and  in  the  churches  of  God!  Let  saints  be 
ashamed  to  think  that  such  a  day  should  be 
looked  over  or  counted  common  (when  tempted 
to  it  by  Satan)  when  kept  to  religious  service 
of  old,  and  when  beautilied  with  so  many  di- 
vine characters  of  sanctity  as  we  have  proved 
^  Ly  Christ,  his  Church,  the  Holy  Ghost,  and 
the  command  of  apostolical  authority  it 
\v;us. 

Kut  why,  I  say.  is  this  day,  on  which  our 
L(jrd  rose  from  the  dead,  nominated  as  it  is? 
Why  was  it  not  sullicient  to  say,  "He  rose 
again,"  or,  He  rose  again  the  third  day,  with- 
out a  specification  of  the  very  name  of  the 
day?  For,  as  we  said  afore,  Christ  appeared 
to  his  disciples  after  his  resurrection  on  other 
days  also,  yea,  and  thereon  did  miracles  too. 
Why,  then,  did  not  these  days  live?  why  was 


their  name,  for  all  that,  blotted  out,  and  this 
day  only  kept  alive  in  the  churches? 

The  day  on  which  Christ  was  born  of  a  vir- 
gin, the  day  of  his  circumcision,  the  day  of 
his  baptism  and  transfiguration,  are  not,  by 
their  names,  committed  by  the  Holy  Ghost  to 
Holy  Writ  to  be  kept  alive  in  the  word,  nor 
yet  such  days  in  which  be  did  many  great  and 
wonderful  things.  But  this  day,  this  day,  is 
still  nominated^the  first  day  of  the  week  is 
the  day.  I  say,  why  are  things  thus  left  with 
us  but  because  we,  as  saints  of  old,  should 
gather  and  separate  what  is  of  divine  author- 
ity from  the  rest  ?  For  in  that  this  day  is  so 
often  nominated  while  all  other  days  lie  dead 
in  their  grave,  it  is  as  much  as  if  God  should 
say,  Eeraember  the  first  day  of  the  week  to 
keep  it  holy  to  the  Lord  your  God. 

And,  set  this  aside,  I  know  not  what  reason 
can  be  rendered  or  what  prophecy  should  be 
fulfilled  by  the  bare  naming  of  the  day. 

When  God  of  old  did  sanctify  for  the  use  of 
his  Church  a  day,  as  he  did  many,  he  always 
called  them  either  by  the  name  of  the  day  of 
the  month  or  of  the  week,  or  by  some  other 
signal  by  which  they  might  be  certainly  known. 
Why  should  it  not  then  be  concluded  that  for 
this  reason  the  first  day  of  the  week  is  thus 
often  nominated  by  the  Holy  Ghost  in  the 
Testament  of  Christ? 

Moreover,  he  that  takes  away  the  first  day 
as  to  his  service,  leaves  us  now  no  day  as 
sanctified  of  God  for  his  solemn  worship  to  be 
by  his  churches  performed  in.  As  for  the 
seventh-day  sabbath,  that,  as  we  see,  is  gone 
to  its  grave  with  the  signs  and  shadows  of  the 
Old  Testamant ;  yea,  and  has  such  a  dash  left 
upon  it  by  apostolical  authority  that  it  is 
enough  to  make  a  Christian  fly  from  it  for 
ever.  2  Cor.  iii. 

Now,  I  say,  since  that  is  removed  by  God,  if 
w^e  should  suffer  the  first  day  also  to  be  taken 
away  by  man,  what  day  that  has  a  divine 
stamp  upon  it  would  be  left  for  us  to  worship 
God  in? 

Alas !  the  first  day  of  the  week  is  the  Chris 
tian's  marlcet-day — that  which  they  so  solemnly 
trade  in  for  soul-provision  for  all  the  week  fol- 
lowing. This  is  the  day  that  they  gather 
manna  in.  To  be  sure,  the  seventh-day  sab- 
bath is  not  that,  for  of  old  the  people  of  God 
could  never  find  manna  on  that  day.  "  On  the 
seventh  day,"  said  Moses,  "  which  is  the  sab- 
bath, in  it  there  shall  be  none." 

Any  day  of  the  week  manna  could  be 
found,  but  on  that  day  it  was  not  to  be  found 


QUESTIOy.s   llLLATivt: 


upon  the  face  of  tlie  j,'p»uiiJ.  But  now  our 
fint  ditij  is  the  >nann<t-lai/,  tht-  only  day  that 
the  churchtM  of  the  New  Testaiuent,  even  of 
old,  did  gathtT  nmnnu  in.  I'.ut  uit--  ..f  tl,i, 
anou. 

Nor  will  it  out  of  mind  bui  >.....  ,,.  ,-.  .i  ,. ,, 
high  piece  of  ingratitude  and  of  uncoimdy  be- 
haviour to  deny  the  Sm  of  CJikI  Aij  <! 
Lord's  day,  the  day  that   he  htijt  tna-h-; 
we  have  siiowed  alreaiiy,  thit  tint  ,{, 
weei  is  it;  yea,  and  a  grrat  pifce  <»f  i. 
uerlinc-vH  id  it  too  for  any,  notwithntanding  the 
old  neveulh  day  is  no  di^ruded  a«  il  in,  tu  at- 
toiupt  to  inipoeu  it  on  the  Son  of  God— to  im- 
[tmc  a  day  upon  him  which  yet  Paul  denies  to 
be  a  branch  of  the  ministration  of  tiic  Spirit 
and  of  righteou.HnesA.     Yea,  to  im|Hn«<  «  j 
of  that  niiiiintration  which  lie  saiyn  plainly  n 
to  be  done  away,  for  that  a  U-tter  mini^tni* 
tion   slripl  it  of  its  glory,  ia  a  high   attempt 
indceil. 

Yet  again  the  a]>oMtlc  Hmitcit  the  teaehem  of 
the  law  upon  tlu*  moutli,  saying,  "  They  un- 
dentand  neither  what  they  say  uor  whereof 
they  atlirm." 

The  .seventh-day  sabbath  was  iudo«>d  (•< 

rest  from  the  works  of  creation;  but  yet  i ,  ,    ... 

rcMt  that  ho  found  in  what  the  first  dav  of  the  j  old  nahbalh  h\ 


Tit    TIIK  SKVESniDAY  SABB.iTll.  913 

■I  to  th«  crralion  of  tbo  world f     O 


llui  why  miut  b«  b«  impawd  upon?     11m 
h.-  •  hiMcn   that  day?  did  ho  flnub   hu  work 
•n?     !•  thrrv,  in  all  the  New  TrMlamrnt 
"I  "iir  I>jr»l,  frum  t*       '       ' 
dead  tu  the  rnd  uf  i 

I   of    ihc    Mibi>aih    com- 

...   from    that   tinic,  tu  do 

anj  fMiri  of  ehurvh  MTtiro  thvrvoa?     Wb«f« 

du   wo  And  the  chun-hn   tu  gather   togvUMr 

thrrron  ? 

liut    Wlr.  ■•        ■        -       V,- 


Is  Ihrro  any  thing  in  th«  work.*  that  werv 


done  in  t)- 
tlie  Icajit  '. 


*rr  than  shadow,  or  that  in 
wiM  to  pot  us  in  miii-i  "t 


what   way    by 


week  did  prcHlucc,  for  Christ  was  Iwrn  from  ' 

tite  dead  in  it,  more  ple;ised  him  than  did  all 

the  seventh  days  that  ever  f 

forth;  wherel  >ri-.  as  I  .said  1" 

but  the  well-brcii  *  iirintian  must 

day  for  solemn  wurihip  to  God  au  1  .      ... 

his  name  therein. 

Must  the  Chnrch  of  old  be  bound  to  remeiu- 
bcr  that  night  in  which  they  did  ronie  nut  of  ! 
Egypt;  mu^t  .IiMlalui' 
days  for  the  si rg ill.' >»t   i 
her  hard  cast;  in ;  yea,  must  two 
by  the  Church  of  old  yearly  for 
delivered  from  Ilamnn's  fury;  and  n 
one  to  the  worifl's  end  bo  t  ■'  '•  • 
for  the.S.n  ol  «i"l  their  K- 
has  del i VI  rid  them   from  n 
raoh  or  llaiiuin,  even  fmni  \. 
and  tin,  and  Mlf    <)  ntupiiluyi 

A    day!    say    some— Go<l    forbid    but 
should  haTo  a  day !    But  what  day?    ' 
old   day   com   -      '    ■    ••        •'       )>oui.    . 
bowels  of  til.  > 

And  is  thi- 
Re«lecmor,  (■• 

Bcr\"ice  that  In-  i>.iti»  done  f" 
a  natural  t.nl-  nry  in  it  t 
from  the  roii-ili  ration  of  the  works  of  UlJT  I 


If 

•aui- 


r  the  ptrfbrtnaace  of  «t»r* 
r^iip  fell  iho  aanetioo  of 


>  <nu>h<U  U*«*44  •«*«t>u»- 


TlM  taw  la  B««  of  &ith ;  vhy  Ihra  sImsU 


914 


BUNYAN'S  COMPLETE   WORKS. 


griice  be  bv  Cbristians  expected  by  observa- 
tion of  th('"la\v?  The  law,  even  the  law  writ- 
ten and  engraven  in  stones,  enjoins  perfect 
obedience  thereto  on  pain  of  the  curse  of  God. 
Nor  can  that  part  of  it  now  under  considera- 
tion, according  as  is  required,  be  fulfilled  by 
any  man  was  the  ceremony  thereto  belonging 
allowed  to  be  laid  aside.  Never  man  yet  did 
keep  it  perfectly,  except  he  whose  name  is 
Jesus  Christ;  in  him,  therefore,  we  have 
Jcei>t  it,  and  by  him  are  set  free  from  that  law 
and  brought  under  the  ministration  of  the 
Spirit. 

Hut  why  should  we  be  bound  to  seek  manna 
on  that  day  on  which  God  says  "none  shall 
be  found  ?" 

Perhaps  it  will  be  said  that  the  sanction  of 
that  day  would  not  admit  that  manna  should 
be  gathered  on  it. 

But  that  was  not  all,  for  on  that  day  there 
was  none  to  be  found.  And  might  I  choose,  I 
had  rather  sanctify  that  day  to  God  on  which 
I  might  gather  this  bread  of  God  all  day  long 
than  set  my  mind  at  all  upon  that  in  which  no 
such  bread  was  to  be  had. 

The  Lord's  day,  as  was  said,  is  to  Christians 
the  principal  manna-day. 

On  this  day,  even  on  it,  manna  in  the  morn- 
ing very  early  gathered  was,  by  the  disciples 
of  our  Lord,  as  newly  springing  out  of  the 
ground.  The  true  bread  of  God,  the  sheaf  of 
first  fruits,  which  is  Christ  from  the  dead,  was 
ordained  to  be  waved  before  the  Lord  on  the 
morrow  after  the  sabbath,  the  day  on  which 
"our  Lord  ceased  from  his  own  work,  as  God 
did  from  his." 

Now,  therefore,  the  disciples  found  their 
green  cars  of  corn  indeed.  Now  they  read 
life,  both  in  and  out  of  the  sepulchre  in 
which  tlie  Lord  was  laid.  Now  they  could 
not  come  together,  nor  speak  to  one  another, 
but  either  their  Lord  was  with  them  or  they 
had  heart-inflaming  tidings  from  him.  Now 
cries  one  and  says,  The  Lord  is  risen ;  and 
then  another  and  says.  He  hath  appeared  to 
such  and  such. 

Now  come  tidings  to  the  eleven  that  their 
women  were  early  at  the  sepulchre,  .where 
they  had  a  vision  of  angels  that  told  them 
their  Lord  was  risen :  then  comes  another, 
and  says.  The  Lord  is  risen  indeed.  Two 
also  come  from  Emmaus  and  cry,  We  have 
seen  the  Lord;  and  by  and  by,  while  they 
were  speaking,  their  Lord  showed  himself  in 
the  midst  of  them. 

Now  he   calls  to  their   mind  some  of  the 


eminent  passages  of  his  life,  and  eals  and 
drinks  in  their  presence,  and  opens  the  Scrip- 
tures to  them ;  yea,  and  opens  their  under- 
standing too,  that  their  hearing  might  not  be 
unprofitable  to  them ;  all  which  continued 
from  early  in  the  morning  till  late  at  night. 
Oh  what  a  manna-day  was  this  to  the  Church  ! 
And  more  thaQ  all  this  you  will  find,  if 
you  read  but  fhe  four  evangelists  upon  this 
subject. 

Thus  began  the  day  after  the  sabbath,  and 
thus  it  has  continued  through  all  ages  to  this 
ver.y  day.  Never  did  the  seventh-day  sabbath 
yield  manna  to  Christians.  A  new  world  was 
now  begun  with  the  poor  Church  of  God,  for 
so  said  the  Lord  of  the  sabbath,  "  Behold  T 
make  all  things  new."  A  new  covenant!  and 
why  not  then  a  new  resting-day  to  the  Church, 
or  why  must  the  old  sabbath  be  joined  to  this 
new  ministration?  Let  him  that  can  show  a 
reason  for  it. 

Christians,  if  I  have  not  been  so  large  upon 
things  as  some  might  expect,  know  that  my 
brevity  on  this  subject  is  from  consideration 
that  much  needs  not  be  spoken  thereto,  and 
because  I  may  have  occasion  to  write  a  Second 
Part. 

Christians,  beware  of  being  entangled  with 
Old  Testament  ministrations,  lest  by  one  you 
be  brought  into  many  inconveniences. 

I  have  observed  that  though  the  Jewish  ritea 
have  lost  their  sanction,  yet  some  that  are  weak 
in  judgment  do  bring  themselves  into  bondage 
by  them.  Yea,  so  high  have  some  been  car- 
ried as  to  a  pretended  conscience  to  these  that 
they  have  at  last  proceeded  to  circumcision,  to 
many  wives,  and  the  observation  of  many  bad 
things  besides. 

Yea,  I  have  talked  with  some  pretending  to 
Christianity  who  have  said,  and  affirmed  as 
well  as  they  could,  that  the  Jewish  sacrifices 
must  up  again. 

But  do  you  give  no  heed  to  these  Jewish 
fables  "that  turn  from  the  truth."  Do  you,  I 
say,  that  love  the  Lord  Jesus  keep  close  to  hi? 
Testament,  his  word,  his  Gospel,  and  observe 
his  holy  day. 

And  this  caution  in  conclusion  T  would  give 
to  put  a  stop  to  this  Jewish  ceremony :  to  wit, 
that  a  seventh-day  sabbath,  pursued  according 
to  its  imposition  by  law,  (and  I  know  not  that 
it  is  imposed  by  the  apostles,)  leads  to  blood 
and  stoning  to  death  those  that  do  but  gather 
sticks  thereon — a  thing  which  no  way  becomes 
the  Gospel,  that  ministration  of  the  Spirit  and 
of  righteousness,  nor  yet  the  professors  thereo£ 


QUKSTUSS   llliL.MlVE   TO   THE  SEVKSTUDAY  SARItATIl 


915 


Nor  can  it  witli  lainirs^  Ik;  Haul  (hat  that 
Babbatfj  day  niuaiii-*,  tlion-li  the  law  ilurtHtf 
is  repoakd,  (m  confuliiit  I  vtii  that  there  it  no 
inori-  ground  to  make  such  a  conclui«iou  than 
there  is  to  say  tliat  «-ircuiueii«ion  ia  utill  of 
force,  though  llie  hiw  f(.r  cutting  ofTthc  uneir- 
cuMJci»ed  i8  by  tl»e  Hh^ikA  made  null  and 
foid. 

I  t(dd  you  also  in  tlie  episilo  that  if  the  fifth 
coinnianiliuent  wa-*  the  rtrnt  that  waa  with 
|>roini.He,  tlu-n  it  follows  that  the  fourth,  or  thtc 
«eventh-day  sabbath,  had  no  proniijM)  entail 
to  it ;  whence  it  follows  that  whore  you  read  in 
the  prophet  of  a  promise  annexiti  to  a  nab- 
bath,  it  is  best  to  understand  it  of  our  Guipol 
sabbath. 

Now,  if  it  be  asked.  What  pr  isi;!-.-  in  on- 
tailetl  to  our  first-day  sabbath?  I.i^w.r  th.- 
biggest  of  promises.     For — 

First.  The  resurrection  of  Christ  u.i-  ii..i  nv 
promise  to  this  day,  and  to  none  other.     lie 
nwe  the  thinl  day  after  his  death,  anti  that  w 
the  first  day  of  tlie  week,  according  to  wi.  . 
wa.s  forepromise<l  in  t!ie  Scriptur«>s. 

.S-cond.  Th.nt  we  should  live  before  CifKl  by 
him  is  a  promise  to  be  fulfilled  on  this  day: 
"  After  two  days  he  will  revive  us,  and  in  the 
third  day  wc  shall  live  in  his  sight."  Ho*,  vi. 
2.  iSoe  also  Isa.  x.wi.  19,  ami  compare  them 
again  with  1  Cor.  xv.  4. 

Third.  The  groat  promise  of  the  New  Ti-sta- 
ment — to  wit,  the  pouring  out  of  the  Sjiirit — 
fixeth  upon  these  days,  and  so  lie  began  in  the 
most  wonderful  olTntion  of  it  U(M)n  lVntem»t, 
which  was  the  first  ilay  of  the  week,  that  the 
Scriptures  might  be  fulfilled. 

Nor  could  these  three  promijieM  b*»  fulfi!!***! 
upon   any  other  ilays,  for  that  t' 
had  fixed  them  to  the  first  day  of  i 

I  am  of  opinion  that  thi'Ac  thing*,  though 
but  briefly  touchinl  U|>on,  cannot  be  fairly  ol>- 
jecteti  against,  however  they  may  be  di»rt-l- 
i»he<l  by  some. 

Nor  can  I  Ix-licve  that  any  part  of  our  rrl. 
Icn,  as  we  are  Chr 
ling  of  fires  and  U' ' 
biniling  of  men  not  to  stir  out  of 
on  the  seventh  day  in  which,  at  '■ 
there«)f,  they  were  found  ;  and  jrct ; 
dinanccM  liclonging  to  that  »cvrntli   lajr  sab- 
bath. 

Certainly  it  must  n*'*"'^  be  nn 
podc   these   thing*    by  divine   aut 
New  Testament  l>elieTer^.  our  wnbip  "Uml- 
ing  now  in  thing*  more  «■•••'•'•    -•■.''■•^'   "t..! 
hcavenlv. 


Nor  «-an  it  be  proreU,  an  I  have  hiiitrd  »^- 
fore.   tliat  thi«  tlay  was  or  in  to  be  iin]    ...J 
without  th'wie  oniinanct**,  with  othrm  in 
placcN  mentioned  and  a-l-         '   '  r  th.   .»•,.• 
tion  of  that  day,  they  b  n- .  ..trr 

|»art*  of  that  wunhip  that  was  lu  be  pi-rformrd 
lhen>on. 

II 
itelv.  -  i  _  ., 

«eal  ami  alft<<-tion  for  the  continuing  of  tJit* 

ii.i\      in     tl..-    .Kiir.t...       1...^     I     .....     ...I..    •).  .1     ./ 

Ill'  ■  ;:i.i-  [  ■!,•  ., 
haA  with  the  i 
\ 

stiilly  pieail  lor  a  place  l<»r  it 

■r  '.be  (ientih^i.      Hut,  aa   I'au. ;.  ,  ... 

eaiteM,  there  in  an  aptnewi  in  men  to  b« 
iiii<ii  r  the  law  becaawe  they  do  not  hear  it. 
Nor  will   it  out  of    my   mind   but   if  th« 
wa*  by  •'. 
V   by  the 
lietitiim,  It  vhould  not  b.tve  s<>  r 
the  Jew«,  Christ's  deadliest  en 
kept  AO  much  hid  from  the  l>- 
friend«.     For  who  han  rrCain<<i  tn. 
aanction  of  that  day  fmni  ('hri»t'* 
down  in  •' 

j,.wi-h  «;■ 

I 

cannot   be   well    performed,   how   eiin    it    b« 

thought  that  it  •hon'  •    ■-  •     •'  -  V '    ' -.   ^ 

it,  lie  confined  to  w> 

a«  the  Jewn,  with  «! 

I    will    mlbtT    "" 


Ihority  of  (iod,  who  fmn  atich  bomlagca  ha* 
•et  hi*  churrhea  frer. 

I  doatthi*  time  Itut  hint  upon  thin r 

"       .  fiir  a  «im» 


•  n   I   ntaj 
d  no(i«(n«  t*t 


I  thuft  frr«ly  vprak 


have 


- !•<♦ 

turn  itwif  lo  a  flKtioa.  In  Um  ka 


916 


BUNYAN'S  COMPLETE   WORKS. 


of  that  good  spirit  of  .ove  and  that  oneness 
that  formerly  was  with  good  men, 

I  doubt  not  but  some  unto  whom  this  book 
may  come  have  had  seal  from  God  that  the 
first  day  of  the  week  is  to  be  sanctified  by  the 
Church  to  Jesus  Christ;  not  only  from  bis 
tc-^timony,  wliich  is  and  should  be  the  ground 
Df  our  practice,  but  also  for  that  the  first  con- 
viction that  the  Holy  Ghost  made  upon  their 
consciences  to  make  them  known  that  they 
were  sinners  began  with  them  for  breaking 
this  sabbath  day;  which  day,  by  that  same 


Spirit  was  told  them,  was  that  now  called  the 
first  day,  and  not  the  day  before,  (and  the 
Holy  Ghost  doth  not  use  to  begin  this  work 
with  a  lie;)  which  first  conviction  the  Spirit 
has  followed  so  close,  with  other  things  tend- 
ing to  complete  the  same  work,  that  the  soul 
from  so  good  a  beginning  could  not  rest  until 
it  found  rest  in  Christ.  Let  this,  then,  to  such 
be  a  second  token  that  the  Lord's  day  is  by 
them  to  be  kept  in  commemoration  of  their 
Lord  and  his  resurrection,  and  of  what  he  did 
on  this  day  for  their  salvation.  Amen. 


MIJ.  r.rxvAXs  LAST  si:i;m()X 

ri;i;At:ui;Li  jllv,  I'W'<. 


Whi;h  wcro  born  not  of  blood,  nor  of  tho  will  of  the  fl««b,  nor  of  iIm  will  of  mut.  b«t  of  ao4.-^«Ha  L  IX. 


The  wortls  have  a  dojwndence  on  what  jfoei 
bi'lorc,  Hiul  thoroforo  I  imi><t  direct  you  tothrin 
for  the  riglit  unden^tunding  of  it.  You  have 
it  thud:  "He  came  to  his  own,  but  hi«  own  re- 
ceived  him  not;  but  as  mnny  .ts  believed  on 
him,  to  them  gave  he  jM»wor  to  iMonue  tho 
sons  of  God,  even  to  tl»em  whirli 
his  name;  which  wi-re  lx»rn  not  n: 
of  tlie  will  of  the  tlonh,  but  of  (lod.  '  In  the 
words  before  you  have  two  thing!*: 

First.  Some  of  his  own  rejecting  him  when 
be  oflered  himself  t«)  them. 

Secondly.  Others  of  his  own  receiving  him 
and   making  him  welc«»nie;   tluwo  that  rrjivt 
him  he  also  p!usst>s  by,  but  th<««'  tbnt   r«"-«-ivf 
him,  he  givi-s  them  jM>wir  ti>  ' 
of  God.     Now,  lest  any  one  ^:. 
it  as  a  good  tuck  or  fortune,  Hays  he,  "They 
were  born  not  of  blood,  nor  of  tho  will  of  tho 
Hcsh,  nor  of  the  will  of  man,  but  of  God." 
They  that  did  not  rt-riivi-  him 
born  of  llesh  and  I)1>hh1,  Imt  t 
bim,  they  have  G«k1  to  tlu-ir   i 
ceive  the  doctrine  of  t'hriat  nv 
desire. 

First    I'll  show  you   what  he    mcau-    .•. 
blood.     They  that  Iwlieve  are  bom  to  it  m  an 
beir  \a  to  an   inluritam"';   t!. 
friMj.  not  of  fl«-sb,  n<>r  mI'  t!;. 
of  G<>d;  n")t  of  bUxxl— t! 
tion— not  Inirn  to  tho  ku.^ 
the  flesh ;  not  becnUM  I  am  tho  ton  of  u 
tnan  or  woman — that  i*  mean?  '••  ''■--' 
lias  made  of  one  blood  all  ti 


be  born  of  God  if  you  go  t<>  tin    liti;.-.t<iii  «f 
heaven. 

Srttmdly.  "N"''  ■■'"  •'•■     ™ .,    «.-.•..' 

What  niunt  we  t.  .  by  Uuit? 

Firat.  It  i*  tAk*  It  IT  iinMM)  %' 
natiomi   that   aro    in    man    In 


I  made  the  children  ol  God  b) 

Ilio't'iil  ili'iirii      it   ijiii.,t    \^-  iif:,l 
t 

a    W  III    to    !>«•    *  111-,    I'lH 

be  saved  also,  a  will  t 

,1  ■      . 


to  heaven  whenever  he  die*.    I  am  ooi  a  (Vve* 

wilier,  I  do  abhor  it;   yr*    •' ■%   not  the 

wick«'dn«t  man   but  he  d'  •-   time  or 


^  wiiliog  and  ronning,  and  yet  to  no  purpoM^ 
U'im.  iz.  16.  "lanwl,  which  followed  after 
the  law  of  rightcouancM.  have  nt4  obtained 


'>  gu  tu  hratrn  umJ 
•^i.  -.;  i»-*;.  l..-.uKh  a  "••■■  -Muiqi 
lay  have  a  will  to  be  sa^  aa* 


t)Oastl'<i    li|<  V     ^^ 

layj   he.  it  is  ;  .        ".  ■> 

fou  have  Abraliam  to  your  father;  you  mart  j  joa,  n  will  tcaro  you  oo  litis  mUc  me  gato  o^ 


918 


BUNYAN'S  COMPLETE    WORKS. 


heaven:  "Not  of  blood,  nor  of  the  will  of  the 
flesh,  nor  of  the  will  of  man,  but  of  God."  It 
may  bo  some  may  have  a  will,  a  desire  that 
Libmael  may  be  saved;  know  this,  it  will  not 
save  thy  cli'ild.  If  it  was  our  will  I  would 
have  you  all  go  to  heaven.  How  many  are 
there  in  the  world  that  pray  for  their  chil- 
dren, and  ery  for  them  and  ready  to  die,  and 
tills  will  not  do!  God's  will  is  the  rule  of  all; 
it  is  (.nly  through  Jesus  Christ.  "Which 
were  born  not  of  flesh,  nor  of  the  will  of  man, 
but  of  God."    Now  I  come  to  the  doctrine. 

Men  that  believe  in  Jesus  Christ  to  the 
effectual  receiving  of  Jesus  Christ,  they  are 
born  to  it.  He  does  not  say  they  shall  be  born 
to  it,  but  they  are  born  to  it— born  of  God  unto 
God  and  the  things  of  God,  before  he  receives 
God  to  eternal  salvation :  "  Except  a  man  be 
born  again  he  cannot  see  the  kingdom  of  God." 
Now  unless  he  be  born  of  God  he  cannot  see 
il.  Suppose  the  kingdom  of  God  be  what  it 
will,  he  cannot  see  it  before  he  be  begotten  of 
God  ;  suppose  it  be  the  Gospel,  he  cannot  see 
it  before  he  be  brought  into  a  state  of  regenera- 
tion ;  believing  is  the  consequence  of  the  new 
birth :  "  Not  of  blood,  nor  of  the  will  of  man, 
but  of  God." 

First.  I  will  give  you  a  clear  description  of 
it  under  one  similitude  or  two :  A  child,  before 
it  be  born  into  the  world,  is  in  the  dark  dun- 
geon of  its  mother's  womb  ;  so  a  child  of  God, 
before  he  be  born  again,  in  the  dark  dungeon 
of  sin  sees  nothing  of  the  kingdom  of  God, 
therefore  it  is  called  a  new  birth;  the  same 
soul  hjia  love  one  way  in  its  carnal  condition, 
another  way  when  it  is  born  again. 

Secondly.  As  it  is  com^mred  to  a  birth — re- 
sembling a  child  in  its  mother's  womb — so  it 
is  compared  to  a  man  being  raised  out  of  the 
grave ;  and  to  be  born  again  is  to  be  raised  out 
of  the  grave  of  sin :  "  Awake,  thou  that  sleep- 
est,  and  arise  from  the  dead,  and  Christ  shall 
give  thee  life."  To  be  raised  from  the  grave 
of  sin  is  to  be  begotten  and  born.  In  Eev.  i. 
5  tiiere  is  a  famous  instance  of  Christ:  "He  is 
the  fn-st-begotten  from  the  dead,  the  first-born 
from  the  dea  1,"  unto  which  our  regeneration 
alludeth ;  that  is,  if  you  be  born  again  by 
seeing  those  things  that  are  above,  then  there 
is  a  similitude  betwixt  Christ's  resurrection 
and  the  new  birth;  which  was  born,  which 
was  restored  out  of  this  dark  world,  and  trans- 
lated out  of  the  kingdom  of  this  dark  world 
into  the  kingdom  of  his  dear  Son,  and  made 
us  live  anew  life;  this  is  to  be  born  again; 
and   he   that  is  delivered   from  the  mother's 


womb,  it  is  by  the  help  of  the  mother;  sc  he 
that  is  born  of  God,  it  is  by  the  Spirit  of  God. 
I  must  give  you  a  few  consequences  of  a  new 
birth. 

First  of  all.  A  child,  you  know,  is  incident 
to  cry  as  soon  as  it  comes  into  the  world,  for 
if  there  be  no  noise,  they  say  it  is  dead ;  you 
that  are  born  of  God  and  Christians,  if  you  be 
not  criers  there,' is  no  spiritual  life  in  you;  if 
you  be  born  of  IGod  you  are  crying  ones ;  as 
soon  as  he  has  riiised  you  out  of  the  dark  dun  - 
geon  of  sin  you  cannot  but  cry  to  God,  What 
shall  I  do  to  be  saved?  As  soon  as  ever  God 
had  touched  the  jailer,  he  cries  out,  "Men  and 
brethren,  what  must  I  do  to  be  saved  ?"  Oh  I 
how  many  prayerless  professors  are  there  in 
London  that  never  pray!  Coffee-houses  will 
not  let  you  pray ;  trades  will  not  let  you  pray ; 
looking-glasses  will  not  let  you  pray ;  but  if 
you  was  born  of  God  you  would. 

Secondly.  It  is  not  only  natural  for  a  child 
to  cry,  but  it  must  crave  the  breast,  it  cannot 
live  without  the  Tsreast ;  therefore  Peter  makes 
it  the  true  trial  of  a  new-born  babe :  the  new- 
born babe  desires  the  sincere  milk  of  the  word, 
that  he  may  grow  thereby ;  if  you  be  born  of 
God,  make  it  manifest  by  desii'ing  to  be  nour- 
ished of  God.  Do  you  long  for  the  milk  of 
promises?  A  man  lives  one  way  when  he  is 
in  the  world — another  way  when  he  is  brought 
unto  Jesus  Christ.  Tsa.  Ixvi. :  "  They  shall 
suck  and  be  satisfied."  If  you  be  born  again 
there  is  no  satisfaction  till  you  get  the  milk  of 
God's  word  into  your  souls.  Isa.  Ixvi.  11 :  "To 
suck  and  be  satisfied  with  the  breasts  of  conso- 
lation." Oh,  what  is  a  promise  to  a  carnal 
man !  A  brothel  it  may  be  is  more  sweet  to 
him,  but  if  you  be  born  again  you  cannot  live 
without  the  milk  of  God's  word.  What  is  a 
woman's  breast  to  a  horse?  but  what  is  it  to  a 
child?  There  is  its  comfort  night  and  day, 
there  is  its  succour  night  and  day;  oh,  how 
loth  are  they  it  should  be  taken  from  them  I 
Minding  heavenly  things,  says  a  carnal  man, 
is  but  vanity,  but  to  a  child  of  God  there  is  his 
comfort. 

Thirdly.  A  child  that  is  newly  born,  if  it 
have  not  other  comforts  to  keep  it  warm  than 
it  had  in  its  mother's  womb,  it  dies :  it  must 
have  something  got  for  its  succour ;  so  Christ 
had  swaddling-clothes  prepared  for  him:  so 
those  that  'are  born  again,  they  must  have 
some  promise  of  Christ  to  keep  them  alive ; 
those  that  are  in  a  carnal  state,  they  warm 
themselves  with  other  things ;  but  those  that 
are  bom  again,  they  cannot  live  without  some 


in  9 


L 


J//?.  ///'.vr.i.N  .N  lA.sr  sKnuoy. 

promiseof  Christ  to  keep  thciu  ulivf,  an  h.    '  '         • 

to  the  |K)or  itifiint  in  K/ikiol  xvii. :  ••  I  cn\ 

thee  with  eml)r<>i(|ere«l  j;oli|  ;•' mill  nh.r 

nre  with  ihild  what  fnu-  ihinj-i*  will  t 

pare  for  tlu-ir  diiUl !     Oh  but  what  fv  want :'  if  they  want  •  |>«ir  of  »l 

has  Christ    pr.partnl  to  wrap  all   in  • anU  li-ll  him ;  f^  ■'    ■  '-  -' 

born  again  :     Oh  what  wrappinpi  of  gold  Iim  |  tell  him  ;  m  • 

Christ  preparcil  for  all  that  are  born  •      ;. 

Wonu'U  will  drctw  their  chiMroii  ll. 

one  may  see  them  how  fini-  ■ " 

Kzekiil  xvi.  11  :  "I  dcckni 

nanunl-s  uiul  I  also  put  bnuii.  t,  u|H>n  thiiu-      Wi  ,„^  anj  |,|| 

hand  and  a  ihain  on  thy  mck,  and  I  put  n      y,.ii  i •  ....... ^, 

jewel  on  thy  forehead  and  enrriugn  in  thine      pU  thU  b  i.  :" 

eartt,  and  u  beautiful  crown  U|M>n  thine  hemi;"      an> 

and  Hays  ho  in  the  13th  verwo,  "Thou  did-.t      «> .! 

l»rosper  to  a  kinKd-.m."     Thii   i  ,    ^,,,u   i<m|.t-l*uu^  go  aud  l*il   i;«l  «f 

nothin;;  in  the  worM  but  the  ri^;: 

Christ  anil  the  •rra'.s  of  the  Spiiit. 

which  a  new-born  Ii;i1h'  cannot  live,  i. 

have  the  golden  riK'hteou.sneHs  of  Chriat,  ]  by  t'  •!  laid  down  l>rfor«>  of 

Fourthly.  A  child  when  it  is  in  hi.i  mother'ii  '  of   natir.-   and   a  ■ '   '  '      '  '  i 

I:ip,  the  mother  takes  great  deliphl  to  have      broueht  out  of  th.-  | 

tiiat   which   will   be  for  its  eonjfort ;  mt  it  ly 

with  CumV*  children;  they  shall  l««  k-j.f  »?,  ^ 

knee.    I?*a.  Ixvi.  11  :  "Tln-yHha!'. 

satisfiitl  with  the  breasts  of  her  ■ 

Verse  13lh:  "  As  one  whom  hw  mother  com-  j  filled  with  the  milk  of  ' 

forteth,  so  I  will  comfort  you,"    There  in  a  I  you  be  iialUflc<I  wit?      ' 

Kimilitude  in  these  things  that  nobody  know*  j  Ood?     Tray  you  < 

of  but  those  that  are  1> 

Kifthly.   There  i.s  ii-  .c  similitndf 

InHwixt  the  father  and   the  chiUI:  it  r  have  ai. 

the  child  looks  like  its  father;  »o  t)  ,•:  thrv  w 

are  born  again,  they  have  a  new  nii;  i  he  will  • 

they  have  the  image  of  Jesus  Ch''-'    '  ,      i     - 

Every  one  that  is  born  of  God  h.  „ 

of  the   r  i'  heaven   U|>on    iisiu.      >!  , 

lovo  th'  -  1  thnt  nr«'  lik«-t  th"m  v 

usually ;  so  d<»  ^  ' 
they   are   allied    t 

others  do  not  look  like  him.  '  i  bo  the  K 

calle<l  sodomites.     «i'-'   '  ..,,.«.  ..)..i.i.... 

the  devil  by  their  with    Cli 

devil,  hi- 
righlroii- 
you  are  niriiiiy,  \ 
the  earthly,  if  h«  . 
image  of  the  heavenly. 

Sixthly.  When  a  man  ha*  "■  ••'>•''•  '- 
him  up  to  his  own  liking;  •".  > 

lear:  ,  of  their  ' 

are  ■    '"^rn  <>('  ■ 

lea; 

tiur  .  • 

God  ;  they  aro  brought  up  In  Uod*  boOM,  i  aottl  that  baa  tl»«  lOMf*  ol  iiod  w  buu  *   Lure 


.920 


BUNYAN'S  COMPLETE   WORKS. 


him,  love  him  ;  say,  This  man  and  I  must  go 
to  heaven  one  day ;  serve  one  another,  do  good 
for  one  another;  and  if  any  wrong  you,  pray 
to  God  to  right  you  and  love  the  brother- 
hood. 

Lastly.  If  you  be  the  children  of  God  learn 
tliat  lesaon,  gird  up  the  loins  of  your  mind  as 


obedient  children,  not  fashioning  yourselves 
according  to  your  former  conversation,  but  be 
ye  holy  in  all  manner  of  conversation ;  con- 
sider that  the  holy  God  is  your  Father,  and  let 
this  oblige  you  to  live  like  the  children  of  God, 
that  you  may  look  your  Father  in  the  faca 
with  comfort  another  day. 


OF  Tin;  TKIMTV  WD  A  (  IIIJISTIAX. 

HOW  A  YOUNO  OK  SIIAKKX  CHRISTIAN  SHOULD  DKMKAN  niMMKLF  IXliBR  THB  WKIUIITT 
THOIGHTS  OF  THK  DOCTUIXK  OF  THB  TIIINITY  OR  PLIRAUTY  Of  PBRM>Mi  IS  TUB 
KTKKNAL  tJODHKAl>. 


Thk  rciuson  why  I  Bay  a  young  or  shaken 
ChriDtinii,    ib  i;)   becau»o   hoidc    thnt   arc   r    * 
young,  but  of  an  aiuii-nt  ntanding,  may 
only  bo   juwaulttMl    wiili    vit.lnit    tin 
foncorning   CJospil    priiu  i|>I«  •«,  Imt   .i 
time  may  bccunie  a  cliiUi,  a  l>.il>«',  a  ^iluiil•w 
man  in  thi-  tliingn  of  (Jml;  iii|Kviallv    <   !•..  r 
when  by  backsljiling  he  hath  ]>rovok«<:  ' 
leave  him,  or  when  sonie  new,  un< — 
(as  to  present  strength)  over-weii. 
doth  fall  upon  the  spirit;  1 
great  sliakings  of  mintl  tl" 
sueh  a  soul   in   the  mo^t  \v«ij;hly  niattent  nf 
the  concerns  of  faith,  of  which  this  is  one  that 
I  have  supposed  in  the  abovcnamed  qucation. 
Wherefore,  passing  other  things,  I  will  ct- 
directly  to  that,  and  briefly  projKJiie  some  li' 
to  a  soul  in  suili  a  lase. 

I.  The  first  priparative. 

First,  then,  be  sure  thou  keep  ch*M?  to  the 
word  of  GimI,  for  that  is  the  revelation  of  the 
mind  and  will  of  God,  both  as  to  the  truth  of 
what  is  either  in  himself  or  ways,  and  also  as 
to  what  he  retjuireth  and  cx|>ccleth  of  thcr. 
either  concerniriir  faith  in  or  ■ 
he  hath  so  revi;i!f<l.  Now,  : 
forming  of  this,  I  ^hull  give  llicv  tu  brief 
these  following  «liri'<ti«»ns: 

1.  Suflcr   thyself,  by  the  authority  of   • 
word,  tc  be  persuadrd  l!-  ■'  •'     *^  'ipturc  iml. 
is  the  word  of  (Jod,  t' 
the  wonU  of  th<' H<'1\  •  I 

fore  must  Ik-  t\«'ry  <>ii" 
settled  in  heaven. 

2.  Conclude  therefore  from  the  A»nn«r  do^ 
trine  that  that  Ood  whono  words  thcr  arw  is 

able  to  make  a  r«Tonciliatl"ri  '  "  -'  --■- » 

and  harmoniiuis  acreenu-nt  ^\ 

therein,  ' 

dictory 

dersLand  ail  my.ilvria»,  to  hav«  all  kiH>«U«ig«, 


to  be  able  to  c«>mprrhrnd  with  all  saint*  U  a 


by  revelation.     I'aul,  when  he  n.^ 

t..l..  nv.ii   .iw  liial  which  was  ui .-,- 

Ir.  fur  man  to  utter.     And  aaitli 
>  i.riM  I..  III.    r  I"  :     I   have 

lold   you  eart:  .  .<  n«>t. 


al<Mi  unsulferabie  arnfam^  lo  mmc  lo  the 
word  of  God  as  c«>ru .  itin^-  ilr.  ^.Iv  •):  ,i  oK^i. 
ever  tiiou  muleat  i 


.1  ._.      1  ^j  Q^  iiscit  1.4..  \-> 

., 

•  rrt>r.     Itut  (Jod  i»   . 

wh. 

.• 

wor  : 

lO 

own 

U  mr, 

for  t 

■„..    I 

was  as  a  ! 

4.    Tak<-    ii'«<i    ••!    i.imi^,-    a 

w.rd 

only.  Imt  thou  thrrcbr  ito  a»  ■ 

inilb 

or  when 

.  .1     iV...     I  I 


;rr«  of  truth,   !   of 


II.  n.. 

1.  That    th. 


*tt    %Uk*ii*iAUi^   UiA;  MU1.«    UUlL 


Vtl 


922 


BUNYAN'S  COMPLETE   WORKS. 


2.  And  therefore  hence  it  is  that  a  Chris- 
tian is  not  called  a  doer,  a  reasoner,  an  objec- 
tor, and  perverse  disputcr,  but  a  believer.  Be 
thou  an  exami)le  to  the  believers;  "and  be- 
lievers were  added  to  the  Church,"  &c. 

3,  Therefore  know  again  that  the  word,  if  it 
aaitli  or  exprcsseth  that  this  or  that  is  so  and 
no  as  to  the  matter  in  hand,  thou  art  bound 
and  obliged,  both  by  the  name,  profession,  and 
the  truth  unto  which  thou  hast  joined  thyself, 
to  jisscnt  to,  confess,  and  acknowledge  the 
-  luie,  even  when  thy  carnal  reason  will  not 

loop  thereto.  "  Righteous  art  thou,  O  God, 
^uitli  Jeremiah,)  yet  let  me  plead  with  thee: 
Wherefore  do  the  wicked  live?"  Mark,  first 
lie  Mckiiowledgeth  that  God's  way  with  the 
wicked  is  just  and  right,  even  then  when  yet 
he  could  not  see  the  reason  of  his  actings  and 
di>i>ensalions  towards  them.  The  same  reason 
is  good  as  to  our  present  case.  And  hence  it 
is  that  the  apostle  saith  the  spiritual  armour 
of  Christians  should  be  much  exercised  against 
tluise  high-towering  and  self-exalting  imagina- 
tions that  within  our  own  bosoms  do  exalt 
themselves  against  the  knoAvIedge  of  God, 
lli'it  every  thought  cr  carnal  reasoning  may 
be  not  only  taken,  bv.:  brought  as  captive  into 


obedience  to  Christ;  that  is,  be  made  to  stoop 
to  the  w^ord  of  God,  and  to  give  way  and  place 
to  the  doctrine  therein  contained,  how  cross 
soever  our  thoughts  and  the  word  lie  to  each 
other.  And  it  is  observable  that  he  here  saith, 
They  exalt  themselves  against  the  knowledge 
of  God,  which  cannot  be  understood  that  our 
carnal  or  natural  reason  doth  exalt  itself  against 
an  eternal  Deity/  simply  considered,  for  that 
nature  itself  doth  gather  from  the  very  things 
that  are  made,  even  his  eternal  poAver  and  God- 
head. It  must  be  then  that  they  exalt  them- 
selves against  that  God  as  thus  and  thus  revealed 
in  the  word^— to  wit,  against  the  knowledge  of 
one  God  consisting  of  three  persons.  Father, 
Son,  and  Spirit,  for  this  is  the  doctrine  of  the 
Scri2)tures  of  truth  ;  and  therefore  it  is  observ- 
able these  thoughts  must  be  brought  captive  and 
be  made  subject  in  particular  to  the  Lord  Jesus 
Christ  as  to  the  second  person  in  the  Godhead; 
for  the  Father  is  ever  acknowledged  by  all  that 
profess  the  least  of  religion,  but  the  Son  is  that 
stumbling-stone  and  rock  of  .  offence  against 
which  thousands  dash  themselves  in  pieces, 
though  in  him  are  hid  all  the  treasures  of  wis- 
dom and  knowledge,  and  in  him  dwells  the 
fulness  of  the  Godhead  bodily. 


OF   Tin:    LAW    AM)   A   (1 1  l;l>  II  AN. 


nil' 

in 


Tin:  law  w!us  j;ivi>u  twice  U|>oii  M..iii.f  >';ti.u 
but  the  Hppcarancc  of  the  liOrd, 
it  the  secoiul  time,  was  woikUtIih.^  .nn.  r.  lu 
fn>in  that  of  his  wiu-n  at  lin»t  ho  tUUvmil  it 
to  Isra«'l. 

1.  When  he  pive  it  the  fir<t  timr  hr  frni<»*^! 
his  terror  ami  scvority  to  a: 
to  the  shaking  of  his  8oul  .i 
of  Inrnel ;  but  when   he  gave  it  tli 
time,  he  caused  ail  hix  go«Klne«t  t    - 
MoseiJ,  to  tlie  comfort  of  Win  t-. 
thf  bowing  of  his  heart, 

'2.  When  he  gave  it  the  first  tini»«  it  w!»«  with 
thumirrinu'^    an>l    lightiiingH,    u 
un<!  liarkiu-^s,   with  Ihinio  and   - 
tearing  ac'und  uf  the  trumpet;  but  wiien  he  |  pruvcUi  and  ulluwelh  t 


III 

V  umlrr  no  nurh  can- 

>>i   /.t'.tt,  ■                    .i 
i«  noM.  1                     ..h 

l 

gave  it  the  second  time,  it  wnn  with  a 
mation  of  his  name  tu  be  mereit'ul,  . 
long-sufferini.',  aii'l  ah  ; 
Irutli,  ke<'piii;4  iiKr«  y  : 
iniijuity,  traM-<;,'rr>«ii.i, 

3.  When  hi-  gav<_-  it  ;  i 
called  to  go  up  to  receive  it  tlirough  the  fire, 
»vhich  made  him  e.\cee<lingly  to  fiaranil<|unkr; 
but  when  he  went  to  rtii  ivc  it  thf  -(o-.mhI  time, 
he  wiUH  laid  in  a  cUft  ■ 

4.  From  all  which  I  .  -'.  Ih^n-h  a* !« 
the  matter  of  the  law,  i>olii  an  to  , 

the  first  time  and  the  wcon.l.  it 
IwUever  under  the  paiiu  of 
(if  he  close  not  with  ("hri-'t    ■.  . 
the  manner  of  it.-*  giving'  at  tin  - 
think  the  fir- 
force  iut  n  C" 
lug  the  I.-or 
^at  le:iMt  in  t 

specting  ttuch  a  covenant,  I 
or  dircctciy  to  thn««»  x»  I      ■ 
the  cleft  of   the  rock 
hi...     ■  I       •      ■ 

it   . 

even  hr  it  noi  mi 
e«l  under  grace,  i. 
under  the  law  to  Christ. 


it  find  it 
if  (mmI  m 


'! 


dil! 


and 

•Sal 


•  fanner,  awl  ao  lovingij  ic««r  od  tn  j«tdfv 

9U 


924 


BUNYAN'S  COMPLETE   WORKS. 


I  will  be  content ;  it  shall  be  my  sight,  I  will 
also  delight  therein;  but  otherwise,  I  being 
now  made  upright  without  it,  and  that  too 
with  that  righteousness  which  this  law  speaks 
well  of  and  approveth,  I  may  not,  will  not, 
cannot,  dare  not,  make  it  my  saviour  and 
judge,  nor  suffer  it  to  set  up  its  government 
in  my .  conscience ;  for  by  so  doing  I  fall 
from  grace,  and  Christ  Jesus  doth  profit  me 
nothing. 

7.  Thus,  therefore,  the  soul  that  is  married 
to  Him  that  is  raised  up  from  the  dead  both 
may  and  ought  to  deal  with  this  law  of  God ; 
yea,  it  doth  greatly  dishonour  its  Lord  and 
refuse  its  Gospel  privileges  if  at  any  time  it 
otherwise  doth  whatever  it  seeth  or  feels.  The 
law  hath  power  over  the  wife  so  long  as  her 
husband  liveth,  but  if  her  husband  be  dead 
she  is  freed  from  that  law,  so  that  she  is  not 
an  adulteress  though  she  be  married  to  an- 
other man.  Indeed,  so  long  as  thou  art  alive 
to  sin  and  to  thy  righteousness,  which  is  of 
the  law,  so  long  thou  hast  them  for  thy  hus- 
band, and  they  must  reign  over  thee.  But 
when  once  they  are  become  dead  unto  thee, 


as  they  then  most  certainly  will  when  thou 
closest  with  the  Lord  Jesus  Christ,  then,  I 
say,  thy  former  husbands  have  no  more  to 
meddle  with  thee,  thou  art  freed  from  their 
law.  Set  the  case :  A  woman  be  cast  into 
prison  for  a  debt  of  hundreds  of  pounds ;  if 
after  this  she  marry,  yea,  though  while  she  is 
in  the  jailer's  hand,  in  the  same  day  that  she  is 
joined  to  her  husband  her  debt  is  all  become 
his ;  yea,  and  the  law  also,  that  arrested  and 
imprisoned  this  woman,  as  freely  tells  her.  Go; 
she  is  freed,  saith  Paul,  from  that,  and  so 
saith  the  law  of  this  land.  Tlie  sum,  then, 
of  what  hath  been  said  is  this :  The  Christian 
hath  now  nothing  to  do  with  the  law  as  it 
thundereth  and  burneth  on  Sinai,  or  as  it 
bindeth  the  conscience  to  wrath  and  the  dis- 
pleasure of  God  for  sin  ;  for  from  its  thus  ap- 
pearing it  is  freed  by  faith  in  Christ.  Yet  it 
is  to  have  regard  thereto  and  is  to  count  it 
holy,  just,  and  good,  which  that  it  may  do  it 
is  always,  when  it  seeth  or  regards  it,  to  re- 
member that  He  who  giveth  it  to  us  is  merci- 
ful, gracious,  long-suffering,  and  abundant  in 
goodness  and  truth,  &c. 


INSTUrcTloX   loi;  Tin;  icMHiANr: 


A    SAIA  i;    1.)   CUKK  THAT   (ilil.AT    WANT  OF  KXCnVLKlXiE  IN 
I'oril    (»I.I»    AM)    YOUNG. 


PKEI'AKi;!'    AM>    riwKSKNTKI*    Tu    TlltM     IS    \    \- 
TUK   CAl'At  ITY    <•>•   Tl 


Y    DtALOOUI.   riTTlD  TO 


Mjr  p«opU  p«rUb  for  iMk  of  k»o«M(«.— lis*.  It.  «. 


TO   Tin:   CIiniCH  of  CIIUIST   in    and   AIUH'T    HKDFOKI). 


Holy  and  r.i:i.o\  i:i>: 

Although  I  have  <lo.HigneU  thU  little  treatiae 
fur  public  and  common  IxMieni,  yd  cuiioiiK  r- 
ing  that  I  um  to  you  a  debtor,  not  only  in 
common   charity,   but  by   reanon    of  special 
bonds  which  the  Ix)rd  hath  lai<I 
you- ward,  I  could  do  no  1i>h!» 
from  you  in  pre-'<rii(  • 
present  you  with  tiii-  . 
you  are  wanting  in  the  tii:: 

in,  but  to  put  you  again  k.  u ; 

finit  things,  and  to  give  you  occaaion  to  pr»- 
■ent  something  to  your  carnal  r  '  ■  "'    * 

may  be  (if  God  will)  for  their  a^ 
convcr»iun.     Ac  a  Utk^m 

•of  my  Christian  r 


old 

under  my  prcachin((  and  yet  rvtiuuo 
•in».*     And  I  rnlrral  thrm  alao  0  •' 
ccivr  it  M  a  token  of  oty  luvo  to  ' 
•       Yea,  I 
'.    in   thr 


by 


•  Fonoal,  custoromrr, 
Inw  Ootpcl,  c'jicoiaMv  • 
k«  oonpand  tu  nuik  wcr 


INSTRUCTION  FOR  THE  IGNORANT. 


Question.  How  many  gods  arc  there? 

Answkk.  To  the  Christians  there  is  but  one 
(lud,  the  Father,  of  whom  are  all  things  and 
wi'  (if  Iiim.  I  Cor.  viii.  9. 

Q.  Wliy  is  not  the  God  of  the  Christians  the 
(!od  of  them  that  are  no  Christians? 

A.  He  is  their  Maker  and  Preserver,  but 
they  have  not  chosen  him  to  be  their  God. 
Acta  xvii.  24;  Ps.  xxxvi.  6;  Judg.  x.  14. 

Q.  Are  there  then  other  gods  besides  the 
Cod  of  the  Cliristians? 

A.  Tiiere  is  none  other  true  God  but  he; 
but  because  they  want  the  grace  of  Christians, 
therefore  they  choose  not  him,  but  such  gods 
a-s  will  suit  with  and  tK)untenance  their  lusts. 
.John  viii.  44. 

Q.  Wliat  gods  are  they  that  countenance 
the  lusts  of  wicked  men? 

A.  Tiie  devil,  who  is  the  god  of  this  world ; 
the  belly,  that  god  of  gluttons,  drunkards,  and 
riotous  j)ersons ;  and  idle  pleasures  and  vani- 
ties, which  are  for  the  most  part  the  gods  of 
the  youth. 

Q.  Who  is  a  Christian  ? 

A.  One  that  is  born  again,  a  new  creature; 
one  that  sits  at  Jcsus's  feet  to  hear  his  word; 
one  that  hath  his  heart  purified  and  sanctified 
by  faith  which  is  in  Christ.* 

Q.  How  do  you  distinguish  the  God  of  the 
Christians  from  the  gods  of  other  people? 

A.  He  is  a  Spirit.  John  iv.  24. 

Q.  Is  there  no  other  Spirit  but  the  true 
God  ? 

A.  Yes,  there  are  many  spirits.  1  John  iv.  1. 

(^   Wliat  spirits  are  they? 

A.  The  good  angels  are  spirits,  the  bad 
angels  are  spirits,  and  the  souls  of  men  are 
(spirits. 

Q.  How  then  is  the  true  God  distinguished 
from  other  spirits  ? 

A.  Thus:  No  spirit  is  eternal  but  he;  no 
spirit  is  almighty  but  he ;  no  spirit  is  incom- 

*  The  new  creation,  wrought  in  the  soul  by  the 
word  and  Spirit  of  God.  is  an  undoubted  evidence  of 
»n  inte-est  in  Christ  and  title  to  salvation;  for  where 


prehensible  and  unsearchable  but  he :  he  ia 
also  most  merciful,  most  just,  most  holy. 

Q.  Is  this  God,  being  a  spirit,  to  be  known? 

A.  Yes,  and  that  by  his  works  of  creation, 
by  his  providences,  by  the  judgments  that  he 
executeth,  and  by  his  word. 

Q.  Do  you  understand  him  by  the  works  of 
creation  ? 

A.  "  The  heavens  declare  the  glory  of  God, 
and  the  firmament  showeth  his  handiwork ;  so 
that  the  invisible  things  of  him  from  the  crea- 
tion of  the  world,  are  clearly  seen,  being  un- 
derstood by  the  things  that  are  made,  even  his 
eternal  power  and  Godhead." 

Q.  Do  his  works  of  providence  also  declare 
him? 

A.  They  must  needs  do  it,  since  through  his 
providence  the  whole  creation  is  kept  in  such 
harmony  as  it  is,  and  that  in  despite  of  sin  and 
devils ;  also  if  you  consider  that  from  an  angel 
to  a  sparrow  nothing  falls  to  the  ground  with- 
out the  providence  of  our  heavenly  Father. 
Matt.  x.  29. 

Q.  Is  he  known  by  his  judgments? 

A.  God  is  known  by  his  judgments  which  he 
executeth ;  the  wicked  is  snared  in  the  work 
of  his  own  hands.  Ps.  ix.  IG. 

Q.  Is  he  known  by  his  word? 

A.  Yes,  most  clearly;  for  by  that  he  re- 
vealeth  his  attributes,  his  decrees,  his  prom- 
ises, his  way  of  worship,  and  how  he  is  to  be 
pleased  by  us. 

Q.  Of  what  did  God  make  the  world  ? 

A.  Things  that  are  seen  were  not  made  of 
things  that  do  appear.  Heb.  xi.  3. 

Q.  How  long  was  he  in  making  the  world? 

A.  In  six  days  the  Lord  made  heaven  and 
earth,  the  sea,  and  all  that  is  in  them,  and  on 
the  seventh  day  God  ended  all  his  works  which 
he  had  made.  Ex.  xx.  11 ;  Gen.  ii.  2. 

Q.  Of  what  did  God  make  man  ? 

A.  The  Lord  God  formed  man  of  the  dust 

the  new  creature  is,  there  all  the  saving  and  sanctify- 
ing graces  of  the  Spirit  are,  as  a  pledge  and  earnest 
of  future  glory  and  felicity. 


JMinii'cTioy  FOR  THE  lay  OR 


>*T. 


i/L>: 


3f  the  ground,  aiul  bnathiil  into  hit*  iKwtrilB 
the  breath  of  IHV,  aiij  man  becauie  »  living 
soul.  (Jen   ii.  7. 

Q.  Why  iloth  it  say,  (loU  brenthe<I  into  bim 
the  breath  of  life?— is  man's  »oul  of  the  very 
nature  of  the  (iuilheuU? 

A.  This  doth  not  teach  that  tho  »oul  i«  of 
the  nature  of  the  (J.MJIuad,  but  nhi.w.ih  (hat 
it  is  not  of  the  same  matter  as  hin  UkIj,  «hiih 
is  iliist.  Gen.  xviii.  27. 

Q.  I.-*  not  the  soul,  then,  of  the  nature  of 
tiie  (unlhead".' 

A.  No;  for  Ciml  eannot  sin,  but  llie  soul 
doth:*  Ctoti  cannot  be  di-stroyetl  in  hell,  but 
the  souls  of  tlie  impenitent  shall,  t^ek.  xviii. 
4;   -Matt.  x.  28. 

(I.  How  did  (tod  make  man  in  the  day  of 
hi.^  tirst  creation ".' 

A.  God  made  man  upright:  in  the  image  of 
GikI  createtl  he  him.  I-a-cIch.  vii.  29;  (Jen.  i.  27. 

(I.  Did  G«kI,  when  he  made  man,  leave  him 
without  a  rule  to  walk  by? 

A.  No;  he  gave  him  a  law  in  his  nature, 
u:id  iuj|M»si*tl  upon  hint  a  positive  pre»vpt,  but 
he  oirenii  violence  to  them  and  brake  them 
Isith.  Gen.  iii.  'A,  G. 

(^.  What  was  the  due  dwert  of  that  trans- 
grcsision? 

A.  Spiritual  death  in  the  day  he  tlid  it, 
t*'niiM)ral  death  afterwards,  and  everhisting 
drath  last  of  all. 

(I.  What  is  it  to  be  spiritually  dead? 

A.  To  be  alienate  from  Ciot],  and  to  live 
without  him  in  the  world,  through  the  ignor- 
ance that  is  in  men  and  through  the  |>ower  of 
their  sins.  Eph.  iv.  18,  19. 

Q.  Wherein  doth  this  alienation  from  God 
api)car? 

A.  In  the  love  they  have  to  iheir  ^in»;  in 
their  being  loth  to  come  to  him ;  in  Uieir  plead- 
ing idle  excuses  for  their  situ,  and  in  their 
ignorance  of  the  excellent  myatcriei  of  hi« 
ble«»s<'d  Gi»spel. 

(4.  What  is  tempond  d<':i'h' 

A.  To  have  ImhIv  aiii 
the  body  returning  t'>  ' 
the  soul   to  God   that  gave  it.  Geo 
Koclcs.  xit.  7. 

Kl.  What  is  everlasting  death? 

A.  For  Ixsly  and  soul  to  be  - 
e^er  from  God  au«l  to  l>c  east  : 
Luke  xiti.  27;  Mark  ix.  4'<. 

*  The    toul    »•«   ori(ia*ll)r    |>urv    ant    r.n.j.    >r 
imsK*  of  Uod.  vbtcb  lb*  tia  of  omt  lit**  f>*r«at> 
lAlljr  <lcf*«««i. 

t  Orif  inal  tin  i«  iBAoir«*l*<l  in  nil  aAlMrml  •••.  "t 


i}.  I>«i  men  go  ^--'j-'^***-*  ^mt  tn  ttiW  bo  booo 
tut  they  die? 

A.  The  body  abidelh  in  tlie  grave  till  tiie 
sound  uf  the  huU  trump;  but  (he  miuI,  if  *b« 
man  dies  wickrd,  gor*  prcwently  frum  the  face 
of  God  ii.' 
kept   till 
Ina.    ' 

(^     '  rid  OS  upn^'tl  i« 

did  our  lir«t  (tarmtT 

A.    No;    ho  canto   into  the   world 
being  ntado  m)  of  God  Almigbtjr,  but  t« 
into  the  world  itinncri,  bring  made  «•  b)  ins 
IMillutton.t 

(^   II'  ip|>ear  that  wo  came  into 

the  worl'i 

A.  Wi'  arc  the  fruit  of  an  unrlran  thing, 
are  delUe«i  iu  our  very  cuncrpiiun,  aud  are  b> 
nature  the  children  of  wrath.  Jf>b  xiv.  4;  IV. 
Ii.  5;  Kpb.  ii.  3. 

Q.  Can  you  make  further  proof  of  thU? 

A.  Yes;  It  is  Mii-i  -.11, 

death,  jutl^-mi-nt,  a  til 

men.  Kom.  v. 

Q.  I)o  we  then  cohh'  •lim.  r«  iiii>.  tiif  world? 

A.  Yes:  we  are  1 1  womb, 

and  go  aatray  as  soon  .l'<  »•  iw<  i..rM,  •leaking 
lies. 

l^.  llu;  ;  d 

he  not  b>  td 

no  seed  until  he  iiad  tlir  proniisv. 

A.  He  fell  as  a  pui-!:'  1- rM»n,  but  b«;i«\'<i 
the  promise  as  a  SI  Ailaii> 

saved  not  the  worl<i.  m-'w^u  Adam*  sm  ••«i-i 
thn'W  it. 

Cj.  lUit  do  t.  hold  that  we  are  siO' 

nrrs  only  by  n. 

A.    Yea.    bring  Ikit 

(iotl's  word  paith  »•  I'.ii  \"> 

nature— tiuit  is,  by  birth  and  . 

Q.  (Vin  you  bring  further  pi---.  ■■•  i.>.-. 

.\.  Ye*.  In  that  day  tluit  we  were  burn  Wr 
wcr-  "in  our  own  blmjii,  .1  ni 


15.16. 

(^.  Can    ;<>u    msKr    tm*   ap|M-«r   i>y    •-t|>rri 

•♦IK*? 


>    ,  •  _ '  • 


k       ■!,>-,■        »i—   UM   iMMt. 


928 


BUNYAN'S  COMPLETE    WORKS. 


put  forth  themselves  in  children  show  their 
ignorance  of  God,  their  disobedience  to  pa- 
rents, and  their  innate  enmity  to  holiness  of 
life;  their  inclinations  naturally  run  to  vanity. 
Besides,  little  children  die,  but  that  they  could 
not  were  they  not  of  God  counted  sinners ;  for 
"death  is  the  wages  of  sin."  Rom.  vi.  23. 

Q.  What  is  sin? 

A.  "It  is  a  transgression   of  the  law."   1 

John  iii.  4. 

Q.  A  transgrei-sion  of  what  law? 

A.  Of  the  law  of  our  nature,  and  of  the 
law  of  the  ten  commandments,  as  written  in 
the  Holy  Scriptures.  Rom.  ii.  12,  14,  15 ;  Ex. 
x.x. 

Q.  When  doth  one  sin  against  the  law  of 

nature? 

A.  When  you  do  any  thing  that  your  con- 
science tells  you  is  a  transgression  against  God 
or  man.  Rom.  ii.  14,  15. 

Q.  When  do  we  sin  against  the  law  as  writ- 
ten in  the  ten  commandments? 

A.  When  you  do  any  thing  that  they  forbid, 
although  you  be  ignorant  of  it.  Ps.  xix.  12. 

Q.  How  many  ways  are  there  to  sin  against 
this  law? 

A.  Three:  by  sinful  thoughts,  by  sinful 
words,  and  also  by  sinful  actions.* 

Q.  What  if  we  sin  but  against  one  of  the 
ten  commandments? 

A.  "  Whosoever  shall  keep  the  whole  law 
and  yet  oflend  in  one  point,  he  is  guilty  of  all ; 
for  he  that  said,  Do  not  commit  adultery,  said 
also,  Do  not  kill;  now  if  thou  commit  no 
adultery,  yet  if  thou  kill,  thou  art  a  trans- 
gressor of  the  law."  James  ii.  10,  11. 

Q.  AVhcre  will  God  punish  sinners  for  their 
sins? 

A.  "  Both  in  this  world  and  in  that  which 
is  to  come." 

Q.  How  are  men  punished  in  this  world  for 
sin  ? 

A.  Many  ways,  as  with  sickness,  losses, 
crosses,  disappointments,  and  the  like :  some- 
times, also,  God  giveth  them  up  to  their  own 
hearts'  lusts,  to  blindness  of  mind  also  and 
liardncss  of  heart ;  yea,  and  sometimes  to 
strong  delusions,  that  they  might  believe  lies 
and  be  damned. 

•  Not  only  the  sin  of  Adam  is  imputed  to  us  by 
original  transgression,  but  a  defiled  nature  communi- 
cated to  us,  which  breaks  out  into  numberless  actual 
sins  :  being  therefore,  on  this  account,  exposed  to  the 
curse  and  infinite  wrath  of  God,  there  is  no  way  of 
escape  but  by  the  God-man  Christ  Jesus,  whose  blood 
is  ac  efBoacious  antidote  to  sin. 


Q.  How  are  sinners  punished  in  the  world 
to  come? 

A.  "  With  a  worm  that  never  dies,  and 
with  a  fire  that  never  shall  be  quenched." 
Mark  ix.  44. 

Q.  Whither  do  sinners  go  to  receive  this 
punishment? 

A.  "  The  wicked  shall  be  turned  into  hell, 
and  all  the  nations  that  forget  God."  Ps.  ix.  27. 

Q.  What  is  hell? 

A.  It  is  a'  place  and  a  state  most  fc-nrful. 
Luke  xvi.  28;  Acts  i.  25;  Luke  xvi.  21. 

Q.  Why  do  you  call  it  a  place  ? 

A.  Because  in  hell  shall  all  the  damned  be 
confined  as  in  a  prison,  in  their  chains  of 
darkness  for  ever.  Luke  xii.  5,  58 ;  xvi.  26 ; 
Jude  6. 

Q.  WHiat  a  place  is  hell? 

A.  It  is  a  dark,  bottomless,  burning  lake  of 
fire,  large  enough  to  hold  all  that  perish. 
Matt.  xxii.  13;  Rev.  xx.  1,  25;  Isa.  xxx.  37; 
Prov.  xxvii.  20. 

Q.  What  do  you  mean  when  you  say  it  is  a 
fearful  state  ? 

A.  I  mean  that  it  is  the  lot  of  those  that  are 
cast  in  thither  to  be  tormented  in  most  fearful 
manner — to  wit,  with  wrath  and  fiery  indigna- 
tion. Rom.  ii.  9;  Heb.  x.  26,  27. 

Q.  In  what  parts  shall  they  be  thus  fear- 
fully tormented? 

A.  In  body  and  soul ;  for  hell-fire  shall 
kindle  upon  both  beyond  what  now  can 
be  thought.*  Matt.  x.  28  ;  Luke  xvi.  24  ;  James 
V.  3. 

Q.  How  long  shall  they  be  in  this  con- 
dition? 

A.  "  These  shall  go  away  into  everlasting 
punishment,  and  the  smoke  of  their  torment 
asceudeth  up  for  ever  and  ever,  and  they 
have  no  rest  day  nor  night;  for  they  shall  be 
punished  with  everlasting  destruction  from 
the  presence  of  the  Lord  and  from  the  glory 
of  his  power,"  Matt.  xxv.  46;  Rev.  xiv.  11;  2 
Thess.  i.  9. 

Q.  But  why  might  not  the  ungodly  te 
punished  with  this  punishment  in  this  world, 
that  we  might  have  seen  it  and  believe? 

A.  If  the  ungodly  should  with  punishment 
have  been  rewarded  in  this  world,  it  would  in 

*■  Hell  consists  chiefly  in  the  separation  of  the  soul 
from  God  and  happiness  for  ever.  Nothing  less  than 
God  can  make  rational  creatures  happy;  therefore  a 
disunion  from  him  is  the  privation  of  every  desirable 
good,  and  the  being  plunged  into  mental  darkness, 
rage,  horror,  anguish,  despair,  and  endless  and  irre- 
trievable misery  and  woe. 


lysTiii'  n'i,\  tut:  TiiK  lay  on  AST. 


929 


all    probability    have    ovirtlimwu    ihv    whole 
order  thai  God  hath  ai-ttlcd  hi-re  aiuunj;  lut-u. 
For  who   could    have    endured  hi-ru  to    have 
Been    the    tluiaes   of  tire,   to   have    heard   Ute 
groans,  and  to  have  seen  the  tear*  i>erha|M  of 
damned    relatione,   as    parenU   or    ehildrvat 
Therefore,  as  Tophet  of  old  wan  without  tho 
city,  and  as  the  gnllow>«  and  .  '  ' 
without  the  town,  so  Cliri«t  ] 
Llioy  who  are  t<i  be  puni»hi<l  «iiit  liito  kui>i 
of  torment  shall   be  tjiken  away  :  "  Take  him 
away  (saith  he,  out  of  this  world)  and  e.i 
him  into  utter  darkness,  and  let  him  have  h.. 
punirihmeut ;  there  there  shall  be  wtH-ping  and 
gnoJihing  of  teeth."     lk-:«idett,  faith   i.t    : 
be  wrought   by   looking  into  hell  anii 
tlie  damned  tormented   InMore  our   »'ji«,   Uui 
by  hearing  the  word  of  CJod  ;  for  he  that  nhall 
not  believe  Moses  and  tho  prophet**,  will  n>>i 
bo  persuaded  should  one  come  from  the  dead, 
yea,  should  one  come  to  them  in  thiutcs  to 
persuade   them.  Matt.  xxii.  13 ;    Kom.  x.  17 ; 
Luke  xvi.  27-32. 

Q.  Are  there  degrees  of  tormcntH  in  lu-ll  ? 

A.  Yes;  for  "  CukI  will  reward  fvtr\  om- 
according  to  their  works.  Woe  to  the  w  icked  ! 
It  shall  go  ill  with  him,  for  the  reward  of  hi« 
hands  shall  be  given  unto  bim."  Isa.  iii.  11. 

Q.  Who  arc  like  to  bo  most  punij»hed  there 
— men  or  children  ? 

A.  The  punir^hment  in  hell  comw  not  u|>on 
Binners  according  to  age,  but  itin ;  so  that 
whether  they  be  men  or  children,  the  greater 
sin  the  greater  punishment,  for  there  u  do  rc- 
apoct  of  persons  with  God.  Rom.  ii.  11. 

Q.  How-  do  you  distinguish  between  great 
sins  and  little  ones? 

A.  By  their  nature  and  by  the  circum' 
stancci*  that  attend  them. 

Q.  What  do  you  mean  by  their  nature? 

A.  I  mean  when  they  are  very  grrm  io 
themselves. 

iiii  arc  the  greatest  ? 
irition,     murder,     theft, 
-,  witchcraft,   ♦• 

Q.  What  do  you   mean   by  circunwlan* 
that  attend  sin? 

A.  I  mean  light,  knowledge,  the  prtachi- 
of  the  word,  godly  acquaintance,  timely  c»u- 
tion,  Ac. 

Q.  Will  these  make  an  alt> 

•  Tbero  arc  n^  lii;l«  «in« 
•od  rebellion  »,t»inu  the    *■' 
InlioUcljr  purr  a;.  1  h  .:».     Iv.  ' 

rat«d  MtJ  pr«T  A.&j  ID  j  r  j  jf..  a  to 
19 


Q.  What  kind  of 
\.  Adultery,     f  r- 
rwcuring,  lying,  * 
dition,  hfresiei!,  or  ;i 


A.    1 
little  or 

•in*  that  arc  comnuiicti  in  Kruwewt  ignorancr. 

1^  lluw  du  yuu  prove  that? 

A.  8«>dum  and  (ioBtorrab  wallowed  in   all 
or  moat  uf  thoMt   fnmm  tran*).- 
mrntionrti ;   yra,  thrr  wrrr  aai' 

Ai,  I   fM 

tttMi  Mwrani  that  Israri,  hu  1  :  .   >  ^ 

W'Tm-    than   they,  ai»l    tK<-    I  ,  •, 

I*  it  in  that  t  ,       . 

mii't    you    thai    it    Bhaii    <■'■    iii'-ri-    (■••r.H'ir    m 

that  day  for  .SHiom  than  f<>r  thro."  lark,  xvi 
''        vi   -M;  I-uko  X.  li. 

wn*  ttii*    \hr  rruMtf) — namely,  be- 
iiiutancc*  attrodinf 

A.  Yra ;  as  will  plainly  ap|war  if  you  rra«l 
the  three  chaptem  above  mrnlion<-«|. 

Q.  When  do  1  »in  again*!  light  and  know* 
letlge? 

\.    Wh^n  rofi   "in  «fnln«t   f«»»nT^Hl«>»»»  of 


dimuanion  of  frientU,  then  you  tin  againat 
light  and  knowlc<lge.  Rom.  i.  32. 

Q.  When  do  I  ain  againitt  prrarhing  of  the 
word? 

.A .  Wh<>n  yoa  refbae  to  hear  God'a  mtnUtrr*. 
'!),  refuse  to  follow  thdr  whole- 

t^.  When  elae  do  I  ain  again*!  prearhiog  of 
the  word? 
A.  When  you  mock,  or  dcapiae,  or  rrproarh 

\'    ■  •       ■  '      .a 


1  .    ■  . 

them  thai  preach  II  or  are  Mcreiiy  glad  to  we 
thcw  ao  ummL 

Q.  How  will  godly  ac«)uaintanc«  grralra 
my  ain? 

A.  When   roQ   ain   againal   their  eoanaek. 


ft*,  «al*h  ■•«  fff. 


930 


BUNYAN'S  COMPLETE   WORKS. 


Eli's 


lahniael   was   cast    away,   Esau  hated, 

Bons  died  suddenly,  Absalom  and  Judas  were 

both  strangely  hanged. 

Q.  Are  sins  thus  heightened  distinguished 
from  others  by  any  special  name? 

A.  Yes;  they  are  called  rebellion,  and  are 
compared  to  the  sin  of  witchcraft;  they  are 
called  wilful  sins,  they  are  called  briers  and 
thorns,  and  they  that  bring  them  forth  are 
nigh  unto  cursing,  whose  end  is  to  be  burned.* 

Q.  Are  tiiore  any  other  things  that  can 
make  little  sins  great  ones? 

A.  Yes,  Jis  when  you  sin  against  the  judg- 
ments of  God ;  as,  for  example,  you  see  the 
judgments  of  God  come  upon  some  for  their 
transgressions,  and  you  go  on  in  their  iniqui- 
ties ;  as  also  when  you  sin  against  the  patience, 
long-sulforing,  and  forbearance  of  God ;  this 
will  Miako  little  sins  great  ones. 

Q.  Did  God  ever  punish  little  children  for 
sin  against  him? 

A.  Yes;  when  the  flood  came  he  drowned  all 
the  little  children  that  were  in  the  old  world; 
lie  also  burned  up  all  the  little  children  which 
were  in  Sodom  ;  and  because,  upon  a  time,  the 
little  children  at  Bethel  mocked  the  prophet 
as  he  was  a-going  to  worship  God,  God  let 
loose  two  she-bears  upon  them,  which  tore 
forty-and-two  of  them  to  pieces.  2  Kings  ii. 
22,  23. 

Q.  Alas!  what  shall  we  little  children  do? 

A.  Either  go  on  in  your  sins,  or  "  remem- 
ber now  your  Creator  in  the  days  of  your 
youth,  before  the  evil  days  come."  Eccles. 
xii.  1. 

Q.  Why  do  you  mock  us  to  bid  us  go  on  in 
our  sins?  You  had  need  pray  for  us  that  God 
would  save  us. 

A.  I  do  not  mock  you,  but  as  the  wise  man 
doth  ;  and  besides,  I  pray  for  you  and  wish 
your  salvation. 

Q.  How  doth  the  wise  man  mock  us? 

A.  Thus:  "Rejoice,  0  young  man,  in  thy 
youth,  and  let  thy  heart  cheer  thee  in  the 
days  of  thy  youth,  and  walk  in  the  ways  of 
thy  hjait  and  in  the  sight  of  thine  eyes  ;  but 
know  tliou  that  for  all  these  things  God  will 
bring  thee  to  judgment."  Eccles.  xi.  9. 

C^.  What  a  kind  of  mocking  is  this? 

A.  Such  an  one  as  is  mixed  with  the  great- 


•  The  friendly  warnings  and  admonitions  of  pious 
ministers  and  private  Christians  will  add  exceedingly 
to  the  oon<lcinnution  of  the  ungodly  and  impenitent, 
wlio  to  the  last  have  slighted  the  Lord's  counsel  by 
them,  and  would  have  none  of  their  reproof.  Prov.  i. 
S6,  30 


est  seriousness;  as  if  he  should  say.  Ay,  do, 
sinner,  go  on  in  your  sins  if  you  dare;  do 
live  in  your  vanities,  but  God  will  have  a  time 
to  judge  you  for  them. 

Q.  Is  not  this  just  as  when  my  father  bids 
me  be  naught  if  I  will,  but  if  I  be  naught  he 
will  beat  me  for  it? 

A.  Yes ;  or  like  that  saying  of  Joshua,  "  If 
it  seem  evil  to  yoii  to  serve  the  Lord,  choc  se 
you  this  day  whotn  you  will  serve:''  serve 
your  sins  at  your  peril.  Josh.  xxiv.  15 

Q.  Is  it  not  best,  then,  for  me  to  serve  God? 

A.  Yes  ;  for  they  that  serve  the  devil  must 
be  where  he  is,  and  they  that  serve  God  and 
Christ  must  be  where  they  are.  John  xii.  16; 
Matt.  XXV.  41. 

Q.  But  when  had  I  best  begin  to  serve 
God? 

A.  Just  now :  f  "  Remember  now  thy  Cre- 
ator;" now  thou  hast  the  Gospel  before  thee; 
now  thy  heart  is  tender  and  will  be  soonest 
broken. 

Q.  But  if  I  follow  my  play  and  sports  a  lit- 
tle longer,  may  I  not  come  time  enough? 

A.  I  cannot  promise  thee  that,  for  there  be 
little  graves  in  the  churchyard  ;  and  who  can 
tell  but  that  thy  young  life  is  short;  or,  if 
thou  dost  live,  perhaps  thy  day  of  grace  may 
be  as  short  as  was  Ishmael's  of  old.  Read  also 
Prov.  i.  24-26. 

Q.  But  if  I  stay  a  little  longer  before  I  turn, 
I  may  have  more  wit  to  serve  God  thau  now  I 
have,  may  I  not? 

A.  If  thou  stayest  longer  thou  wilt  have 
more  sin,  and  perhaps  less  wit;  for  the  bigger 
sinner  the  bigger  fool.  Prov.  i.  22. 

Q.  If  I  serve  God  sometimes  and  my  sin 
sometimes,  how  then  ? 

A.  No  man  can  serve  two  masters :  tho.i 
canst  not  serve  God  and  thy  sins.  God  saith, 
"My  son,  give  me  thy  heart."  Also  thy  soul 
and  body  are  his  ;  but  the  double-minded  man 
is  forbidden  to  think  that  he  shall  receive  any 
thing  of  the  Lord.  Matt.  vi.  24 ;  Prov.  xxiii. 
26 ;  1  Cor.  vi.  28 ;  James  i.  7,  8. 

Q.  Do  you  find  many  such  little  children  as 
I  am  serve  God  ? 

A.  Not  many,  yet  some  I  do  :  Samuel  served 
him  being  a  child ;  when  Josiah  was  young  he 
began  to  seek  after  the  God  of  his  father  David ; 

f  "  Now  ia  the  accepted  time,  now  is  the  day  of  sal- 
vation." The  next  moment  is  not  our  own  :  the  soul 
may  then  be  launched  into  the  world  of  spirits. 
Moreover,  a  continuance  in  sin  augments  the  hard- 
ness and  impenitence  of  the  heart.  Oh  therefore 
"  seek  the  Lord  while  he  may  be  found."  Isa.  Iv.  0,  <to. 


lysTRUcTioy  for  tuk  WSORAST 


931 


and  how  kindly  did  our  Lord  Jvmuji  tak«  it  to  ! 
Hce  tlie  little  children  run  tripping  lH-for«  biin  '. 
and  crying,  "Uo^muidt  to  the  Sun  of  David!" 
Q.  Then  I  unt  nut  like  to  havtr  many  c<»m- 
panion:)  if  l,  thus  young,  begin  to  nerve  lio»l, 
am  I? 

A.  "Stniit   is  the  gate  and   narrow   U  the 
way  tiiat   lendeth  unto  life,  and  few  ihcrv  be 
tliat  find  it."    Yet  some  conipnnioiui  th">>  "!' 
have.     David  countiHl  himself  a  com|>u 
all  thcni  that  h)ve  CJihI'h  tOHlinionirv;  u.i  mu- 
gmlly,  thou^'ii  gray-heatle<i,  will  Ik*  thy  ctjm- 
paniuns;  yea,  and  tlum  hlialt  Ikis 
or  more  of  the  an;.;ils  nf  ti'><l  in  \. 
tend  on  and  niini-^ter  U>r  tin  «•. 

Q.  Hut  I  am  like  to  be  ^llgllte<l  and  dntpi«vd 
by  other  little  children  if  I  begin  already  to 
Borve  CWkI,  am  I  not  ? 

A.  If  children  be  so  rude  a«  to  mock  the 
prophets  and  minister;*  of  Gml,  no  marvel  if 
they  also  mock  thee;  but  it  i*  s  jx^c  henv«>fj 
that  is  not  worth  emluring  nv 
tt>  he  mocked  for  the  seeking  . I 

(.j.  But  how  shoultl  I  serve  Ct<Hl?  I  do  not 
know  how  to  worship  him? 

A.  The  true  worship|)crs  worship  Ood  in 
spirit  and  in  truth.  John  iv.  24;  I'hil.  iii.  3. 

Q.  What  is  meant  by  worshipping  him  in 
the  spirit? 

A.  To  worship  him  in  CitKl's  Spirit  and  in 
mine  own;  that  is,  to  worship  him,  being 
wrought  over  in  n>y  verj*  heart  by  the  good 
ri[>irit  of  God  t«>  an  hearty  compliance  with  hi« 
will.  Kom.  i.  9;  vi.  17;  I's.  ci.  3. 

Q.  What  is  it  to  worship  him  in  truth. 

A.  To  «lo  all  that  we  ii'«  in   hin  m.r- 
cording  to  his  word,  for  hi'«  w.>rd  in  tn. 
to  do  it  without  dissimulation.  Ileb.  viii. 
John  xvii.  17  ;  I*«.  xxvi.  6 ;  cxviii.  19,  20.    Y... 
may  take  the  whole  thu»:  Then  do  you  wor- 
Bhip  G<»d  aright  wlnn  in  heart  and  life  you 
walk  according  to  his  word. 

(^.  How  must  I  do  to  worship  him  with  : 
■pirit  and  heart? 

A.  Thou  must  first  get  tlie  good  knowledge 
cf  him:  "And  thou  Sdomon,  my  »«»n,  '•aid 
David,)  know  thou  the  ihA  <»f  thy  father,  and 
•erve  hini  with  a  ixTfi<l  I  •  '  • 

he  3rsl  bills  him   know   hi 
hii).  with  a  jH"rfect  heart.   1  ' 

t^  Li  it  easy  to  get  a  tr 

Qodr 

•  Sinc«r«  rbrittia'  •    ■ 
l«p»r»te<i   from  the  » 
pmctic*',  ninti  riprrt  :-•   tc  Ij*: 
it;  b«t  U«  n«»«taJud  Jmm,  • 


A.  No.    Titou   niual  cry  aAer   1. 
and  lift  up  thy  vuic«  for  uodrr«tanM<i-r        ii 
thou  MMrknit  for  her  ■•  tilver,  and  M-An-hcvt 

f      '  •     • 

I. 

Q.    1  I thiof  to 

attain  the  '  A*, 

\    Bjr  rv , and  Ignoraac* 

'i  In  ua,  M  alao  by  rvaaon  uf  our  wukrd 

w  .»\  n. 

Q.  But  do  not  every  one  prvfna  tbrjr  know 

Ym :  hnt  thrlr  tupprtted  know!r«!jrr  of 

I     '--       . 
that 

Q.  Will  J  "VI  "Ii"™    iin'  a  iiiin-    ii«>« 

in  their  thou^htA  alM>ut  him? 
A.  Yw 

hmrt!»-«*    ' 


it  mu»t  not  be  but  with  the  Ium  ut 


•elv« 

Q-  -■ 

God? 

A.  Y«.  Tl- 
i'«n"  <'f  G"d  •    1 


e  and  no  merry,  and  that  il.- 

...... '  ■• l).  .r  .,^  i^nj  („ 

turn  ter.     8,  < ' 


thc-*M*«<»ca 

(4.   How,  then,  •hall   1  know  when  I  hav« 
the  true  knuwledgv  -*  •■  -t* 

A.  When  the  k^  u  aiid  Um 


faW  af\m' 


I   KkAt    IV**    ■»■•«•    U  I 


932 


BUNYAN'S  COMPLETE    WORKS. 


Ihey  flow  from  the  ignorance  of  their  hearts. 
Epii.  iv.  18. 

Q.  But  how  if  I  do  not  understand  the  Holy 
Bible,  must  I  then  go  without  the  true  know- 
ledge of  God? 

A.  Ilis  name  is  manifested  by  his  word;  the 
Scriptures  are  they  that  testify  of  him,  and 
tiiev  arc  able  to  make  the  man  of  God  perfect 
ill  all  things  and  wise  unto  salvation  through 
faith  in  Jesus  Christ.  John  xvii.  6,  7,  8;  v. 
39;  2  Tim.  iii.  15,  16. 

Q.  But  what  must  one  that  knoweth  not 
God  do  to  get  the  knowledge  of  God? 

A.  Let  liim  apply  his  heart  unto  the  Scrip- 
tures, as  unto  a  light  that  shineth  in  a  dark 
place,  (even  this  world,)  until  the  day  dawn 
and  the  day-star  arise  in  his  heart. 

Q.  But  how  shall  I  know  when  I  have  found 
by  the  Scriptures  the  true  knowledge  of  God? 

A.  When  thou  hast  also  found  a  true  know- 
ledge of  thyself  Isa.  vi.  5 ;  Job  xlii.  5, 

Q.  What  is  it  for  me  to  know  myself? 

A.  Then  thou  knowest  thyself  when  thou 
art  in  tliine  own  eyes  a  loathsome,  polluted, 
wretched,  miserable  sinner,  and  that  not  any 
thing  done  by  thee  can  pacify  God  unto  thee.* 

OF  CONFESSION   OF  SIN. 

Q.  You  have  showed  n>e  if  I  will  indeed 
worship  God,  I  must  first  know  him  aright; 
now,  tlicn,  to  the  question  in  hand :  Pray  how 
must  I  worship  him? 

A.  In  confessing  unto  him.  Neh.  ix.  1,  2,  3. 

Q.  What  must  I  confess? 

A.  Thou  must  confess  thy  transgressions 
unto  the  Lord.  Ps.  xxxii.  5. 

Q.  Wiis  this  the  way  of  the  godly  of  old? 

A.  Yes ;  Neliemiah  confessed  his  sins,  David 
t*onfessed  his  sins,  Daniel  confessed  his  sins, 
and  they  that  were  baptized  by  John  in  Jor- 
dan confi'ssed  their  sins. 

Q.  What  sins  must  I  confess  to  God? 

A.  All  sins  whatsoever ;  for  he  that  covereth 
bis  fins  shall  not  prosper,  but  whoso  confesseth 
and  foisakcth  them  shall  find  mercy.  Prov. 
xxviii.  13 ;  1  John  i.  9. 

Q.  But  how  if  I  do  neither  know  nor  re- 
member all  my  sins? 

A.  Tliou  must  then  search  and  try  thy  ways 

-*  The  knowledge  of  ourselves  as  vile  and  abomin- 
al)l(>,  deserving  God's  wrath  and  damnation,  and,  as 
»uch,  hopeless  and  helpless,  is  one  great  step  to- 
wards our  recovery ;  the  next  is,  "to  know  the  only 
true  God,  and  Jesus  Christ  whom  he  hath  sent," 
AS  revealed  in  the  word  of  truth;  this  is  eternal 
life. 


by  the  holy  word  of  God.  Lam.  iii.  40;  Ps. 
Ixxvii.  6. 

Q.  But  how  if  I  do  not  make  this  search 
after  my  sins  ? 

A.  If  thou  dost  not,  God  will ;  if  thou  dosl 
not  search  them  out  and  confess  them,  God  will 
search,  them  out\  and  Charge  them  upon  thee, 
and  tear  thee  in  pieces  for  them.  Ps.  1.  21,  22, 

Q.  Where  must  I  begin  to  confess  my  sins  ? 

A.  Where  God  begirftieth  to  show  thee  them. 
Observe,  then,  w'here  Grod  beginneth  with  con- 
viction for  sin,  and  there  begin  thou  with  con- 
fession of  it.  Thus  David  began  to  confess, 
thus  Daniel  began,  to  confess.  2  Sam.  vii.  18 ; 
Dan.  ix.  3-9. 

Q.  What  must  I  do','when  God  hath  showed 
me  any  sin,  to  make  right  confession  thereof? 

A.  Thou  must  follow  that  conviction  until  it 
shall  bring  thee  to  the  original  and  fountain  of 
that  sin,  which  is  thine  own  heart.  1  Kings 
viii.  38  ;  Ps.  li.  5. 

Q.  Is  my  heart,  then,  the  fountain  and  owg- 
inal  of  sin? 

A.  Y'es  :  "  For  from  Avithin,  out  of  the  heart 
of  man,  proceed  evil  thoughts,  adulteries,  for- 
nication, murders,  thefts,  covetousness,  wick- 
edness, deceit,  lasciviousness,  an  evil  eye, 
blasphemy,  pride,  foolishness ;"  all  these  evil 
things  come  from  within,  and  defile  the  man. 

Q.  W^hen  a  man  sees  this  what  will  he  think 
of  himself? 

A.  Then  lie  will  not  only  think,  but  con- 
clude, that  he  is  an  unclean  thing;  that  his 
heart  has  deceived  him ;  that  it  is  most  despe- 
rate and  wicked ;  that  it  may  not  be  trusted  by 
any  means ;  that  every  imagination  and  thought 
of  his  heart  (naturally)  is  only  evil,  and  that 
continually. 

Q.  You  have  given  me  a  very  bad  character 
of  the  heart,  but  how  shall  I  know  that  it  is  so 
bad  as  you  count  it'? 

A.  Both  by  the  text  and  by  experience. 

Q.  What  do  you  mean  by  experience? 

A.  Keep  thine  eyes  upon  thy  heart  and  also 
upon  God's  word,  and  thou  shalt  see  with  thine 
own  eyes  the  desperate  wickedness  that  is  in 
thine  heart;  for  thou  must  know  sin  by  the 
law,  that  bidding  thee  do  one  thing  and  thy 
heart  inclining  to  another.f  Rom.  vii.  7,  8,  9. 

f  The  heart  of  man  is  the  very  sink  of  sin  and  the 
fountain  of  all  pollution ;  all  the  irregularity  of  our 
lives  flows  from  the  imjiurities  of  our  hearts  and 
natures ;  for,  as  our  Lord  observes,  "  out  of  the  heart 
proceeds  evil  thoughts,  murders,  adulteries,  fornica- 
tions, thefts,  false-witness,  blasphemies :  these  defile 
a  man."     Create  in  us  a  clean  heart,  0  God  1 


issTnrcTioy  for  rut.  i>..snt:AM 


liSS 


Q,   Mijy  J  tiiu-*,  iiuii,  know  my  luart? 

A.  Yes;  that  i.s,  Huuutliiiiu' of  it,  «-}t|x>ciallj 
the  carnality  of  t!  .•  the  carnal 

mind  i:i  enmity  :t.  r  "it  ia  no! 

Bubji'i-i  to  the  hiw  of  timl,  neither  indeed  can 
be."  Kom.  viii,  7. 

Q.  Cun  you  purticujarizv  Bonie  few  thi: 
wherein  tiu-  wiekeUn^M  of  the  bear!  of  m 
»huw.H  iUelf? 

A.  Yes ;  by  its  -  "       " 

althoui^h  the  word 

(if   rejxMitanie;    by    iia    lirm-    w.ary    <i|    ii 
Jutted ;  by   its  ai>tne^M  ,to  fi.r>;ct  <Ji>«l;    i  \ 
•ttudying  to  lessen  and  hiilettiii ;  by  itit  t 
it.self  to  be  better  than  it  in;  by  Umi 
when  it  ean  s^in  witiiout  being  M-en  ' 
by  iti*   hardening   itself  acuinnt  the   l: 
ings  and  juilgnit'iit.s  of  t,J.>d;   by  itj»  d. 
inclining!)     to     unbelief,    atlieitni,     and     tiio 
like. 

Q.  Is  there  any  thing  cIjic  to  be  done  in 
order  to  a  right  confnwion  of  sin? 

A.  Yen;  let  thi.s  conviction  nink  down  into 
thy  heart,  that  (Jod  see^  much  n. 
ness  in  thee  than  thou  cannt  see  i: 
thy  heart  coinlenin  thee,  <i<k1  is 
thy  heart  and  lie  knows)  all  thinj;- , 
hath  pet  thy  secret  »in.<«   in  the  light  of  hii« 
countenance.  1  John  iii.  20;  Ps.  xc.  8. 

Q.  I.H  there  nny  thing  eUc  that  mu-tt  go  to  a 
right  confession  of  sin? 

A.  Ye:) ;  in  thy  eonfi>ssion  thou  niuitt  grrat«n 
and  aggravate  thy  sin  by  all  jiut  circumstances. 

Q.  How  must  I  <io  that? 

A.  By  considering  iigainst  how  much  light 
and  mercy  thou  hast  sinneil,  ngain*t  how  much 
patience  and   forlK-arancc  thou   ha*l  Kinnrti; 
also   against    what    war 
thou  hast  sinnitl,  ami 
thine  own  vows,   pron 
thou  lukst  sinneil;  thi -• 
aggravate  sin.  I-lzra  ix.  10-16. 

Q.  But  what  nee<l  I  ntnfi-w  m»  -•"-  •■»  '• 
Mcing  he  knows  thoni  alrrady? 

A.  Confestaion  of  sin  is  ntcemnrv  i«r  many 
rva.s«)ns. 

Q.   Will  you  show  nv 

A.   Ye*;  one  U,  by  u 
fe»»ion  of  sin  thou  8cknowl«-<lg»"*i  «• 
tliy  S*)vcreign  Lord,  and  that  be  >'^'l 
impouc  his  law  upon  the*.  Kx.  x  v 

Q.   Ca: 


A.   V 
t»t  I 
noui. 

A.   \tn;  by 

1...U   !,•;'..  tK,',. 


'    aii"tii<  r    r>A»>n    «ii^    i 


:  V     llllll     1»  !,■.      I.  fl.   •.  U     A    \ 

'  the  law*  and  |>rare  of  • 

,    OIrr  m«*  f*ttr  more  reaaon  why  I  ■b^Milit 
conlejw  111  .'«!. 

A.   He  t  vcth  bU  tin  nuf.  (1>  him. 

•elf  at  the  fret  of  (tod'a  werry,  ti 

'\ v\  raatJi  away  bi«  own   - 

1  then-  in  no  wav  t  I 


I  cunfea*  <••.• 
A.  Do  it  h. 


heart  ahould  I  be  In  when 
1  to  the  bna  of  thy 


to   .i«    It    M 

able;  an<i 

loTo  it  with  the  heart  U  a  lying  unto  I  tod  and 

a  prorw-ation  of  the  ejca  uf  bU  glory. 

Q.  What  do  yoa  niran  by  feigning  and  di*- 

J,  y«(  koAW  not  what 

1 

hut  do  ni>l  •' 

:ucn  miwl  nc««l  

Q.  What  do  yon  mean  by  doing  it  by  the 
halrcw? 

A.  When  inrn  coofna  aome,  Imi'. 


•It  i«ln. 
lh«  .Spirit   uf  >• 

and  Ju(l|(inrnt  ,       i.«-i>">'i.    i    "in    •    ■'         - -    •-■ 

f  o*(«  of  oa«  of  old  i  aad  vf  mf^htt,  -  £•!•«  m*  kato  I 


0«4 


934 


BU2fYAN'S  COMPLETE    WORKS. 


Q.  Wliat  is  it  to  confess  sin  without  the 
6euse  of  sia? 

A.  To  do  it  through  custom  or  tradition  when 
tlicre  is  no  guilt  upon  the  conscience :  now  this 
ciuinot  be  acce[itabie. 

Q.  Wliat  is  it  to  confess  it  with  the  mouth, 
toUne  it  with  the  Iieart? 

A.  When  men  condemn  it  with  their  mouth, 
but  lefuse  to  let  it  go;  when  with  their  mouth 
tLey  show  much  love,  but  their  heart  goeth 
utter  their  covetousness. 

Q.  Hut  I  ask  you  what  frame  of  heart  I 
sliould  be  in  in  my  confessions? 

A.  I  have  showed  you  how  you  should  not 
be ;  well,  I  will  show  you  now  what  frame  of 
Iieart  becomes  you  in  your  confessions  of  sin. 
Labour  by  all  means  for  a  sense  of  the  evil 
that  is  in  sin. 

Q.  What  evil  is  there  in  sin? 

A.  No  man  with  tongue  can  express  what 
may  by  the  heart  be  felt  of  the  evil  of  sin  ;* 
but  this  know,  it  dishonoureth  God,  it  provok- 
eth  him  to  wrath,  it  damneth  the  soul.  Eom. 
ii.  23. 

Q.  What  else  would  you  advise  me  to  in  this 
great  work? 

A.  When  you  confess  sin,  tears,  shame,  and 
orokenncss  of  heart  become  us.  Jer.  1.  4. 

Q.  What  else  becomes  me  in  my  confessions 
of  sin? 

A.  Great  detestation  of  sin,  with  unfeigned 
sighs  and  groans  that  express  that  thou  dost  it 
heartily.  Job  xlii.  5,  6. 

Q.  Is  here  all? 

A.  No;  tremble  at  the  word  of  God;  trem- 
ble at  every  judgment,  lest  it  overtake  thee ; 
tremble  at  every  promise,  lest  thou  shouldst 
miss  thereof:  "  Foii  (saith  God)  to  this  man 
will  I  look,  even  to  him  that  is  poor  and  of  a 
contrite  spirit,  and  that  trembles  at  my  word." 
Isa,  Ixvi.  2;  Heb.  iv.  1,  2. 

Q.  What  if  I  cannot  thus  confess  my  sins? 

A.  IJowail  the  hardness  of  thy  heart,  keep 
close  iX)  the  best  preachers,  remember  that  thou 
haj^gest  over  hell  by  the  weak  thread  of  an  un- 
certain life;  and  know  God  counts  it  a  great 
evil  not  to  be  ashamed  of,  not  to  blush  at  sin. 

Q.  Are  there  no  thanks  to  be  rendered  to 
God  in  confessions? 


•  To  make  a  verbal  confession  of  our  sins,  how  iust 
Boever,  will  not  avail  us,  unless  the  heart  be  touched 
with  a  feeling  of  the  aggravated  nature  of  them,  so  as 
to  make  the  soul  cry  out  with  the  royal  penitent, 
'  Against  thcc,  thee  only,  have  I  sinned,  and  done  this 
!vil  in  thy  sight,  that  thou  mightest  be  justified,"  <fec 
?s.  li.  4. 


A.  Oh  yes.  Thank  him  for  that  he  hath  let 
thee  see  thy  sins;  thank  him  that  he  hath 
given  thee  time  to  acknowledge  thy  sins — thou 
mightest  now  have  been  confessing  in  hell; 
thank  him  also  that  he  hath  so  far  condescended 
as  to  hear  the  self-bemoaning  sinner,  and  that 
he  hath  promised  surely  to  have  mercy  upon 
such.  Jer.  xxxi.  18,  19,  20. 

OF  FAITH  IN  CHRIST. 

Q.  I  AM  glad  that  you  have  instructed  me 
into  this  part  of  the  worship  of  God ;  I  pray 
thee  tell  me  also  how  else  I  should  worship  him. 

A.  Thou  must  believe  his  word. 

Q.  Is  that  worshipping  of  God? 

A.  Yes:  "After  the  way  which  you  call 
heresy,  so  worship  I  the  God  of  my  fathers, 
believing  all  things  that  are  written  in  the  law 
and  the  prophets,"  &c.  Acts  xxiv.  14. 

Q.  Why  should  believing  be  considered  a 
part  of  God's  worship? 

A.  Because  without  faith  it  is  impossible  to 
please  him.  Heb.  xi.  6. 

Q.  Why  not  possible  to  please  him  without 
believing? 

A.  Because  in  all  true  worship  a  man  must 
believe  that  God  is,  and  that  he  is  a  rewardgr 
of  them  that  diligently  seek  him.  Besides,  he 
that  worships  God  must  also  of  necessity  be- 
lieve his  word,  else  he  cannot  worshiiJ  with 
that  reverence  and  fear  that  becomes  him,  but 
will  do  it  in  a  superstitious,  profane  manner  ;t 
"  for  whatsoever  is  not  of  faith  is  sin."  Rom. 
xiv.  23. 

Q.  But  do  not  all  believe  as  you  have  said? 

A.  "  That  which  is  born  of  the  flesh  is  flesh, 
and  that  which  is  born  of  the  Spirit  is  spirit." 
And  again, "  The  children  of  the  flesh,  these  are 
not  the  children  of  God,  but  the  children  of 
the  promise  are  counted  for  the  seed."  John 
iii.  6;  Rom.  ix.  8. 

Q.  What  do  you  mean  by  that? 

A.  Thou  must  be  born  twice  before  thcu 
canst  truly  believe  once. 

Q.  How  do  you  prove  that? 

A.  Because  believing  is  a  Christian  act,  and 
none  are  true  Christians  but  those  that  are 
born  again.  But  I  mean  by  believing,  believ- 
ing unto  salvation. 

Q.  Can  you  prove  this  ? 

f  If  you  would  draw  near  to  God  in  a  duty  of  hia 
worship  with  a  true  heart,  you  must  do  it  in  full-  as- 
surance of  faith  concerning  your  enjctyment  of  Christ 
and  his  salvation,  looking  for  grace  to  be  enabled  tc 
hear  and  receive  the  word  as  the  word  of  Grod,  and  U 
I   meditate  upon  it  with  profit  and  delight. 


lySTJil'CTln.S    f>i:    lUt;  WSOJLi.ST. 


936 


A.  Yes;  tluy  that  belit-ve  in  the  name  of 
Chriat  are  siuli  wliich  arc  born  not  of  blood, 
nor  of  the  will  of  the  tiesh,  nor  of  iho  will  of 
man,  but  of  (ioU.  John  i.  12,  13. 

Q.   What  is  bt'licvin>;? 

A.  It  is  -iK-h  an  art  of  a  (craciomi  noul  as 
luyeth  hoM  on  (jod'a  mercy  Uiruugh  Chrbt. 
Acts  XV.  11. 

(l  Why  do  you  call  it  an  act  of  a  graciou* 
»<.)u!  ? 

.»L  IlecauHe  their  ntiiuiit  are  (HmihwihI  th«t 
way  by  tin-  power  of  the  Holy  CihmU  Horn. 
w.  18. 

(.2.  If  such  a  poor  Hinner  a.t  I  ant  would  bo 
Havcil  from  the  wrath  to  come,  jjow  mui»t  I  be- 
lieve'.' 

A.  Thy  first  tjuesiion  hIiouM  be.  On  whom 
must  I  believe?  John  ix.  ;i.'».  'Ml. 

Q.  On  whom,  then,  muf.t  I  brliovo? 

A.  On  the  Lord  J i-r^us  Christ.  Aet^*  xvl   .;l 
32. 

(I.  Who  is  Ji-su-s  Christ,  that  I  miglu  (..m.-m- 
in  him  ? 

\.  lie  is  the  only-begotten  Son  of  God. 
John  iii.  lo. 

Q.  Why  must  I  U'lievc  on  him? 

A.  liecause  he  is  the  Saviour  of  the  world. 
2  Tet.  i. ;  1  John  iv.  14. 

Q.  How  is  he  the  Saviour  of  the  world  ? 

A.   Hy  the  Father's  desij^nation  and  Mend- 
ing: "  For  IukI  sent  not  his  S>n  into  i 
to   condemn    the    world,    but    tliat    ti 
through  him  might  Ih>  .saved."  John  iii.  13. 

Q.  How  did  he  come  into  the  world? 

A.  In  man's  flesh,  io  which  flesh  he  fulfilled 
the  law,  die<l  for  our  sins,  con'juertnl  •*      !       ' 
and  death,  and  obtained  eternal  ri. 
for  us.» 

Q.  lint  is  there  no  other  way  to  be  aarcd 
but  by  believing  in  Jesus  Christ? 

A.  There  is  no  oUicr  name  given  under 
heaven  among  men  whereby  we  must  be 
saved ;  and  therefore  ho  that  belie veth  not 
•hall  be  damned.  Acts  ir.  12;  Mark  xti.  16; 
Joiin  iii.  IH,  M. 

(^    What  is  belicnng  on  Jf^u<«  Chr 

.v.  It  is  a  receiving  •'(  b 
him,  as  the  gift  of  0<h1  to  t 
i.  12. 


'  Tho  sdorabla  Oo4-ai*a   lit*4  • 

....a  M  «h" '■■!■■•■•••  "•*«"«'  •'<  '"•  '' 

life,  »ol  :..       . 

m*»  to  **fe  (brm  from  all   Iba  t 
•in*.     Ilcrcbjr  tba  U«,  J»«lio«,  fj.  — 
MM  of  God  «ill  b«  •iarttAll/  glerUUd 


la 
Io  lb*%r 

d1    llt'.li 


and 


y.  What  is  in  Ji-mus  Christ  t*»  encourage  me 
to  rrci-ivf  hitn  ? 

A.  lii- 
the  S|>ir 
laa.  x\r.  24.  . 

H.  Is  thU  > 

A.   Yen,  if  .J, 

him  to  t'  iii. 

y    H  r  him  to  tm? 

A.   Kveti  An  «  rich   man   '  r<Mh   ait 

alms  to  a  U-h'tfar,  and  ■«  :  r..fM. 

him.  John  vi.  32  3(*. 

*4.  Hath  ho  indrrd  made  khmum.  t..r  •m. 
and  would  indeed  have  me  acerpt  of  what  he 
hath  done  ? 

.\.  Thai  ho  hfith  msd**  Rmf^nd*  for  (tin.  Jl  i* 

•\ 
.   l 
have  the**  accept  Uirf«>t<f,  lir< 

to  tliee,  and  hath  »woro  to  ^ ,.    „i- 

mwt  benefit— to  wit,  eternal  life—if  ibou  dtM( 
receive  it;  yea.  and  hat'  „ith 

eternal  damnatiiin  if.  u:  ^ll 

nev  :i. 

^^     •  i    be  qualitlot  b.  f..r.    I 

•hall  dare  to  believe  in  ChrUl  ? 

A.  Come  sensible  of  thy  nin* .... 

wrath  of  (iud  duo  unto  them,  fur  thus  Ibou  an 
bid  too  V         xl.  28, 

Q.   Di  .  iiinii' lhu<»  t»» '"hr**!* 

A.  I>awd  .  '  Vr 

came  thus;  a  -     '  < 

Pik  li.  1,  2,  3 ;  Acta  ix.  6 ;  xvi.  3(»,  31  , 

Q.  But  doth  it  not  seem  mi»*^   '■ 
thai  we  should  first  nu'od  and  Im- 

A.  "Thew!         • 
cian,  but  th(»  .  .( 

to  '  .u,  but  >i;itun>,  lu  rvp«al- 

aii< ' 

H.  hut  la  It  not  the  b«*t  way,  if  one  can,  to 
mend  first? 

A.  This  b  Just  M  if  a  sick  man  shnold  aay. 
lait      •  '     '  '  ..•'•■        f        ju 

the  :  .  .1 

\\  ..<  n  1   Mu  cuivd   1  aul  1a>  uu  thv  pla«- 


•«r  WMks.  S  TiMM.  It.  la     Tk« 


936 


BUNYAN'S  COMPLETE   WORKS. 


said,  "Say  to  them  that  are  of  a  fearful  heart, 
Be  strong,  fear  not ;  and  to  this  man  will  I 
look,  even  to  him  that  is  poor  and  of  a  con- 
trite spirit,  and  trembles  at  my  word."  Isa. 
XXXV.  4 ;  Ixvi.  2. 
Q.  Wiiat  encouragement  can  be  given  us 

thus  to  come? 

A.  The  prodigal  came  thus,  and  his  fiither 
received  him  and  fell  upon  his  neck  and 
kissed  liim.  Thus  he  received  the  Colossians, 
and  consequently  all  that  are  saved.  Luke 
XV. ;  C'ul.  ii.  13. 

Q.  Will  you  give  me  one  more  encourage- 
ment? 

A.  The  promises  are  so  worded  that  they 
t!iat  are  scarlet  sinners,  crimson  sinners,  blas- 
phemous sinners  have  encouragement  to  come 
to  him  with  hopes  of  life.  Isa.  i.  18;  Mark 
iii.  28;  John  vi.  36;  Luke  xxxiv.  47 ;  Acts 
xiii.  3G. 

Q.  Shall  any  one  that  believeth  be  saved? 

A.  If  they  believe  as  the  Scriptures  have 
iaid,  if  the  Scriptures  be  fulfilled  in  their  be- 
lieving. John  vii.  38;  James  ii.  23. 

Q.  ^VIlat  do  you  mean  by  that? 

A.  When  faith  which  a  man  saith  he  hath 
proveth  itself  to  be  of  the  right  kind  by  its  acts 
and  operations  in  the  mind  of  a  poor  sinner. 
James  ii.  19-23. 

Q.  Why,  are  there  many  kinds  of  faith  ? 

A.  Yes ;  there  is  a  faith  that  will  stand 
with  a  heart  as  hard  as  a  rock;  a  short- 
winded  faith,  which  dureth  for  a  while,  and 
in  time  of  temptation  such  fall  away.  Luke 
viii.  13. 

Q.  Is  there  any  other  kind  of  faith? 

A.  Yes;  there  is  a  faith  that  hath  no  more 
life  in  it  than  hath  the  body  of  a  dead  man. 
James  ii.  2(j. 

Q.  Is  tliere  yet  another  of  these  unprofit- 
able faiths? 

A.  Yes;  there  is  a  fiiith  that  is  of  our- 
Bclve.-*,  and  not  of  the  special  grace  of  God? 
Eph  ii.  8. 

Q.  Tell  me  if  there  be  yet  another? 

A.  There  is  a  faith  that  standeth  in  the 
wisdom  of  men  and  not  in  the  power  of  God. 
1  Cor.  ii.  0. 

Q.  Is  here  all? 

A.  No;  there  is  a  faith  that  seems  to  be 
anly,  but  it  will  not  do,  because  it  is  not  the 
most  holy  faith.  2  Pet.  ii.  20;  Jude  20. 


•  Divine  and  s.aving  faith  brings  us  to  believe  in 
Christ  as  alone  sufficient  and  all-sufficient  for  our  hap- 
pinen  and  salvation,  despairing  altogether  of  any  at- 


Q.  Alas !  if  there  be  so  many  kinds  of  faith 
that  will  not  profit  to  salvation,  how  easy  is  it 
for  me  to  be  deceived ! 

A.  It  is  easy  indeed;  and  therefore  the 
Holy  Ghost  doth  in  this  thing  so  often  cau- 
tion us,  "  Be  not  deceived,  let  no  man  deceive 
you,  and  if  a  man  thinketh  himself  to  be 
something  when  hej  is  nothing,  he  deceiveth 
himself." 

Q.  But  is  there  no  way  to  distinguish  the 
right  faith  from  that  which  is  wrong?* 

A.  Yes;  and  that  by  the  manner  of  its 
coming  and  operation  ? 

Q.  What  do  you  mean  by  the  manner  of  its 
coming? 

A.  Nay,  you  must  make  two  questions  of 
this  one  ;  that  is.  What  is  it  for  faith  to  come? 
and,  In  what  manner  doth  it  coine? 

Q.  Well,  then,  what  is  it  for  faith  to  come? 

A.  This  word,  faith  comes,  supposeth  thou 
wert  once  without  it ;  it  also  supposeth  that 
thou  didst  not  fetch  it  whence  it  was ;  it  also 
supposeth  it  hath  a  way  of  coming.  Gal.  iii. 
23,  25. 

Q.  That  I  was  once  without  it  you  inti- 
mated before,  but  must  I  take  it,  without 
proof,  for  granted? 

A.  I  will  give  you  a  proof  or  two :  God  hath 
concluded  them  all  in  unbelief;  and  again  it  is 
said.  Faith  comes,  and  again,  the  Holy  Ghost 
iusinuateth  our  estate  to  be  dreadful  before 
faith  come. 

Q.  Why,  how  is  it  with  men  before  faith 
comes? 

A.  W^ithout  faith,  or  before  faith  comes,  it 
is  impossible  to  please  God;  for  whether  their 
actions  be  civil  or  religious,  they  sin  in  all 
they  do:  "The  sacrifice  of  the  wicked  is  an 
abomination,  and  the  ploughing  of  the  wicked 
is  sin."  Prov.  xxi.  4,  27. 

Q.  Is  not  this  a  very  sad  condition  ? 

A.  Yes;  but  this  is  not  all;  for  their  pres- 
ent unbelief  bindetli  them  over  to  wrath  by 
shutting  them  up  to  the  law ;  it  also  draweth 
them  away  from  God,  and  will  drown  them  in 
everlasting  damnation  if  the  grace  of  God 
prevent  not. 

Q.  What  if  a  man  saw  himself  in  this 
condition  ? 

A.  There  are  many  see  themselves  in  this 
condition? 

Q.  How  came  they  to  see  it  ? 

tainment  of  happiness  by  our  own  wisdom,  strength, 
works  of  righteousness,  or  any  fleshly,  worldly,  con- 
fideuces  whatsoever. 


TSSTRUCTrON  FOR   THE  WyORAST. 


937 


A.  By  the  preaobing  ami  hearing  the  wonl 
of  God.  John  xvi.  8,  9. 

Q.  Ami  what  do  such  think  of  thi-nuclvr 

A.  They  do  not  only  think,  but  know,  th»v 
in  this  condition  they  are  without  Cl»ri*l, 
without  hope,  and  without  (Jod  in  the  world. 
Eph.  ii.  11,  12. 

Q.  Are  m>t  tht  y  happy  that  »cc  not  thcm< 
selves)  in  this  comlition? 

A.  Yes ;  if  they  have  wen  themnelvni  de- 
livered therefrom  by  a  wurk  -.i'  '>  -ii  '<•  •'.•ir 
BouU,  el»e  not. 

H.  How  do  you  mean? 

A.  I  mean,  if  they  have  B«<n  tbrmiM<lrM  de- 
livered from  this  state  by  b«iiii;  rd 
and  (spirit  of  God  implantitl  iiit.>  ..f 
Cbrut. 

Q.  Are  not  they  happy  that  arc  never  trou- 
bled with  this  sad  sight  uf  their  condition? 

A.  They  arc  just  so  happy  a^  is  that  man 
who  lietb  fast  asleep  in  his  house  while  it  iii 
on  fire  about  his  ears.  Can  a  man  U<  happy 
that  is  ignorant  that  he  is  without  (t<M|,  mid 
Christ,  and  hope?  Can  a  man  be  happy  that 
ia  ignorant  that  he  is  banging  over  hell  by 
the  poor  weak  thread  of  an  uncertain  lifof* 
For  this  is  the  state  of  such  an  one. 

Q.  But  may  not  faith  come  to  a  man  without 
he  see  himself  to  Ik-  fir^t  in  • 

A.   It  Ls  God's  i>r<liii:iry  w;i;.  .n 

of  this  their  sad  condition  bet'ore  he  revcaieth 
to  them  the  righteousnejw  of  faith,  or  wurk 
faith  in  them  to  lay  hold  of  that  rightcous- 
neM. 

ti.  How,  then,  do  you  conclude  of  them  that 
never  saw  tlui:  it  up  by  unbelief  under 

sin  and  the  vm  ■      i .' 

A.  I  will  not  judge  them   for  the  futnr 
God  may  convert  them  before  they  die.  i;;' 
present  their  state  is  mis«>rablo;  for  1 
they  are  shut   up  and   held    : 
law,  by  their  lusts,  ami  by  tl. 
lief,   therefore   tin; 
their  hearts  d^•^ir^•  • 

U|>on  them  and  bring  them  out  o(  their  snares 
and  chains. 

(i.  Then  do  you  count  it  bettor  for  •  man  to 
sec  his  condition  by  nature  thaa  to  be  lynofmot 
thereof? 

A.  Bettef  a  thousand  times  to  mv  it  in  this 


•  The  «» 
ia  thrir  h- 

•vntibic  of  tba'.  <iiiiaki   •(«('-.  ul 
eat«  ihcmo-lTr.  •  u'  ■>f  it.  »r>  I  l 
thar    oootinue    in     iU     Tbr 
4r«a  b«iD(  Ug»:ijr  *0)  $fi!     ■> 


to  see  it  io  hell-firr,  for  he  mu^l 

,.T    h.r.-         \..W    if  bo    »«"  -     "     '••  -t- 

r,  here  is  • 


Will  in  n<' 

j       Q.  I  am 

-     -UC9  withfrtil 

faith,  and  abo  - 

tch  it;  but  pra* 

telln-    •' 

A 

,  and  bearing  bjr 

the  V                     i. 

Q                        -nrinp* 

A 

»4>IUt' 

, 

Q.  Ami   how  do   men    hrai 

'  when   bith   i« 

mixed  with  the  wordf 

A.  They  hear  the  word  not 

as  the  word  of 

man,  but,  a*  it  is  in  truth,  t! 

which  workrth  effectually  in  t: 

1  Tbfwi.  ii.  13. 

Q.  I'ray  tell  mo  now  the  manner  of  It 

ing? 

.\.    It  come*   through  dilB 

cull>                -   •• 

gradually. 

i^.   ""              the  difficulties 

whi'                    t 

at  i(> 

A 

uri.  1 

d  by 

Q.  How  doth  faith  con 

A.  I-    '           •   -    •    - 

r 

mu»t 

Q.  \\.:i  >ou 

A.   Kaith  at  : 

■ire  its  ex- 

view  on 

in  seeinx 

j:  : kiion   ""1 

.    is;t    aArr 

■iiat  it  may  step  a  •! 

ter.  and  be  able 

'•            ' 

tell  but   I   may 

\ 

It  may  |>rr!;a]« 

Ainve  to  siimc  »hor\ 

Ki.  But 

.  t 

A.    It     ;.     . 

w..fd 

preached,  but  aAer  it    : 

it  is   io- 

tnmtd    •rterml    ways,      ii 

'       »-T 

prajer;   it  is  increased  by  < 

r- 

eoce;    It     • 

It    U    IB* 

S»  S>Mt  iff' 

-     . 

k  '»»-4   »•    tu  'Jk«  t««k. 


938 

created  by  meditation;  it  is  increased  by  the 
remembrance  of  former  experiences. 

Q.  What  do  these  things  teach  us? 

A.  Tliey  teach  us  that  the  men  of  this  world 
are  very  ignorant  of,  and  as  much  without  de- 
sire after,  faith;  they  neither  hear  nor  pray, 
confer  nor  read,  nor  meditate  for  the  sake  of 

faith.  .        . 

Q.  But  you  said  even  now  that  this  faith 
was  "distinguished  from  that  which  profiteth 
not  to  salvation,  as  by  the  manner  of  its  com- 
ing, so  by  its  operation  :  pray  what  is  its  ope- 
ration? 

A.  It  causeth  the  soul  to  sec  in  the  light 
thereof  that  there  is  no  righteousness  in  this 
world  tliat  can  save  the  sinner.  Isa.  Ixiv.  6. 

Q.  How  doth  it  give  tlie  soul  this  sight? 

A.  By  giving  him  to  understand  the  law, 
and  his  own  inability  to  do  it.  Gal.  ii.  15,  16. 

Q.  And  doth  it  always  show  the  soul  where 
justifying  righteousness  is? 

A.  Yes;  it  shows  that  justifying  righteous- 
ness is  only  to  be  found  in  the  Lord  Jesus 
Christ,  in  what  he  hath  done  and  suffered  in 
the  flesh.  Isa.  xlv.  24,  25;  Phil.  iii.  3-9. 

Q.  How  doth  faith  find  this  righteousness  in 
Christ? 

A.  By  the  word,  which  is  therefore  called 
the  word  of  faith,  because  faith  by  that 
findeth  sufficient  righteousness  in  him.  Eom. 
X.  6-9. 

Q.  How  else  doth  it  operate  in  the  soul? 

A.  It  applieth  this  righteousness  to  the  sin- 
ner, and  also  helps  him  to  embrace  it.* 

Q.  How  else  doth  it  operate? 

A.  By  this  application  of  Christ  the  soul  is 
quickened  to  life,  spiritualized,  and  made 
heavenly.  For  right  faith  quickeueth  to  spir- 
itual life,  purifies  and  sanctifies  the  heart,  and 
worketh  up  the  man  that  hath  it  into  the  im- 
age of  Jesus  Christ. 

Q.  How  else  doth  it  operate? 

A.  It  giveth  the  soul  peace  with  God  through 
Jesus  Christ.  Rom.  v.  1. 

Q.  Surely  Christ  is  of  great  esteem  with 
them  that  have  this  faith  in  him,  is  he  not? 

A.  Yes,  yes.  Unto  them  therefore  which 
believe  he  is  precious — precious  in  his  person, 
precious  in  his  undertakings,  precious  in  his 
word. 

*  Faith  is  the  instrumental  cause  of  justification,  for 
it  is  the  proper  act  of  faith  to  receive  remission  of  sins, 
(Acts  .xxvi.  18,)  to  receive  the  gift  of  righteousness 
(Rom.  V.  17,)  to  receive  Christ  in  the  promise  as  the 
gift  of  the  Father.  John  i.  12;  iv.  10.  This  is  the  only 
way  to  obtain  peace  with  God. 


BUNYAN'S  COMPLETE   WORKS. 


Q.  Can  these  people,  ther ,  that  ha ,  e  this  faith 
endure  to  have  this  Christ  spoken  against  ? 

A.  Oh  no.  This  is  a  sword  in  their  bones 
and  a  burden  that  they  cannot  bear.  Ps.  xlii. 
10;  Zeph.  iii.  18,  19. 

Q.  Doth  it  not  go  near  them  when  they  see 
his  ways  and  people  discountenanced  ? 

A.  Yes ;  and  they  also  choose  rather  to  be 
despised  and  persecuted  with  them  than  to 
enjoy  the  pleasures  of  sin  for  a  season.  Heb. 
xi.  24,  25. 

Q.  Do  they  not  pray  much  for  his  second 
coming? 

A.  Yes,  yes;  they  would  fain  see  him  on 
this  side  the  clouds  of  heaven ;  their  conver- 
sation is  in  heaven,  from  whence  they  look  for 
the  Saviour,  the  Lord  Jesus  Christ.  Phil.  iii. 
20. 

Q.  And  do  they  live  in  this  world  as  if  he 
were  to  come  presently  ? 

A.  Yes ;  for  his  coming  will  be  glorious  and 
dreadful,  full  of  mercy  and  judgment :  "  The 
day  of  the  Lord  will  come  as  a  thief  in  the 
night,  in  which  the  heavens  shall  pass  away 
with  a  great  noise,  and  the  elements  shall 
melt  with  fervent  heat;  the  earth  also  and  the 
works  therein  shall  be  burnt  up.  Seeing,  then, 
that  all  these  things  shall  be  dissolved,  what 
manner  of  persons  ought  we  to  be  in  all  holy 
conversation  and  godliness?"  2  Pet.  iii.  10, 11. 

OF  PRAYER. 

Q.  Well,  I  am  glad  that  you  have  showed 
me  that  I  must  worshi})  God  by  confession  of 
sin  and  faith  in  Jesus  Christ.  Is  there  any 
other  thing  a  part  of  the  true  worshiiJ  of  God? 

A.  Yes,  several ;  I  will  mention  only  two 
more  at  this  time. 

Q.  What  are  they? 

A.  Prayer  and  self-denial.f 

Q.  Is  prayer,  then,  a  part  of  the  worship  of 
God? 

A.  Y''es ;  a  great  part  of  it. 

Q.  How  do  you  prove  that? 

A.  "  Oh  come  let  us  worship  and  bow  down, 
let  us  kneel  before  the  Lord  our  Maker."  Ps. 
xcv.  6. 

Q.  Is  there  another  Scripture  proves  it  ? 

A.  Yes ;  "  Then  she  came  and  worshipped 
him,  saying,  Lord,  help  me."  Matt.  xv.  25. 

Q.  What  is  prayer  ? 

"j"  "  The  eflFectual  fervent  prayer  of  the  righteous 
(or  justified  person)  availeth  much."  Jamos  iv.  16, 
"  In  all  things,  by  prayer  and  supplication,  with 
thanksgiving,  let  your  requests  be  made  known  unto 
God."  Phil.ir. 


ISSTRLLJJU.S  tuH   TUh:  lUSuRAST. 


939 


A.  A.  siiiLort*,  sc»>il)K',  m' 
out  uf  tliu  soul  to  (ftHl,  ill  ti. 
fur  what  (rtKl  hath  prDiiUHfil. 

Q.  Dotli  not  fViryhoUy  pray? 

A.  No:  "The  wkki-d,  lhrout;h  the  prulc  of 
aia  cuuutemuice,  will  not  seek  afler  GoU ;  (joJ 
Id  not  in  uU  hia  thuught^."  IV  xl.  4. 

Q.  Wliut  will  become  of  them  tknt  do  Dut 
pray  .' 

A.  Tlu-y  do  not  worship  (.Jml,  and  ho  will 
Jtwtrov  them:  '"Tour  out  thy  fury  (!»a»lh  thr 
prophet)  upon  the  heathen,  and  U|Mjn  the 
families  that  cull  not  u|M>n  thy  name."  l'». 
Ixxix.  0 ;  Jer.  x.  2<j. 

Q.  But  seeinjt  (umI  knoweth  what  v. 
why  doth  he  not  give  u.s  what  we  nei>; 
pniyinij? 

A.  lliit  counsel  and  wUdom  leodeth  him 
otherwise:  "Thus  iwith  the  Lord,  I  will  y«-t 
bo  inquired  of  by  the  house  •■•  l-r  >.  i  t..  .1.,  ^^ 
for  them."  £zck.  xxxvi.  37. 

(-i.   Why  will  Uod  have  U'*  jr.iy  . 

A.   Because   he  would  be  aekn<>wl«»«le»><l  hy 
Uiee  that  he  is  above  thee,  and  ll: 
have  thee  come  to  him  ilh  the  u. 
the  mighty.     Thus  Abraiiam  came  unto  btm. 
Gen.  xviii,  27,  30, 

Q.  Is  there  another  reu.Hon  why  I  chould 
pray  ? 

X.  Yi-s;  for  by  prayer  ihou  acknowledgcut 
that  help  is  not  in  thine  own  power.  2  Cbron. 
XX.  G,  12. 

<l.  What  reason  else  liavc  you  why  I  fthould 
pray  ? 

\.  By  prayer  thou  confuMost  that  kelp  is 
only  ill  him.  Ps.  Ixii.  1. 

(■i-   What  other  r»»a«-»n«  havo  jrou? 

A.  By  prayer  t 
live  without  hii  .^,  .       > 

3U;  Heb.  iv.  16. 

Q.  Are  all  that  pray  heard  of  the  Lord? 

A.  No:    "They   looked,   (tlial   U,   praywl.) 
but  there  wa-*  ii-  :. 
the  Lord,  but  he  .. 
xxii.  4:!. 

Kl.  To  what  doth  God  cum|»aro  U»c  prayrm 
which  he  refus*'th  to  answer? 

A.    He  com|>areth  ihem  to  the  how!- '    ^ 

dog.  lIiM.  vii.  14. 

Q.  Who  be  they  whose  prayers  God  wia  n  i 
answer? 

A.    1 
rauih  -, 

•"Th 
%a«  Lord,  lu:  tii'-  ^ 
Ftpt.  XT.  8.     Th*t 


Q.  U  therv  any  other  wbuae  prayer  Gud  r»> 

fuorlh  ? 

A,   Ym;  there  ar«  that  auk  aiul  hatr  nut, 

bM.-au««  what  they  aak  th-  <■  <*.>>   i  •■ ••-  n 

their  lu»to.  Jaoini  iv.  3. 

t^.  I*  there  any  other  «()•••<-  prj\<  r  <•<•!  tf 
fUiM^th  ? 

A.  Yr.:  "If  I  r  >f 

the  Lord  will  not  .  .  .  i 

U. 

ad 

A.       .'*"'ii    ".  .•    mill 

have  wt  up  '.  ;.  and 

■y 

kii  xK 

man.  .  ^  ,  'I'. 

and  I  will  rut  him  off  from  th«  mida  of  »y 
people."  Eftok.  xiv.  3,  8. 

i^  Whoso  prayen  b«  they  that  Ijod  will 
hear? 

A.  T1i«>  pnyen  of  the  poor  and  needy.  I^k 
xli.  17. 

'  i     •■  ■  •  you  mean  by  the  |morf 

A.  CJuch  M  have  poverty  io  apiriL  Matt.  v. 
3. 

Q.  Who  are  they  that  are  poor  io  aplritf 

A     r  .:.d 

ne»' 
pare  ah--  :  U«.*<t^tu. 

g.   Wt. 

A.    Faith,    hope,   iove,  j>-  a   new 


heart,   the    )!• 
Jamn  iii.  6;   . 

U.  w- 

A     11. 


«^.  Wiii  G- 
A.  Yee;    '  1 


<.].,-«. 


16. 


(K>t  be 
. :  ut  UiUM.-  blowed 


- ^n,:»nf 

•ottl,  and  fillrth  the  hungry  eoul  with  good 
■   "       \ii.  9. 

. :  1  I  k  now  that  I  am  oae  of  thcae 

to    -A 

A  :•    nl 

thr 

<i       -  -      .  ^ 

A.  If  thou  deaimtt  then  tot  ibeir  baautM*' 
«ake.  fa.  xc.  14.  17. 

q.  Uow  elM  should  I  know  I  shall  hare 
th<>m? 

K    yfYtm  %hr  ir?*«n(nr»  *^^  lH*in  are  br- 


940 


BUNYAN'S  COMPLETE   WORKS. 


Q.  H  >w  else  should  I  know,  and  so  be  en- 
couraged to  pray  ? 

A.  Wlien  thou  followest  hard  after  God  in 
all  his  ordinances  for  the  obtaining  of  them. 
Isa.  iv.  31 ;  Ixiv.  5. 

Q.  How  eIse.-=iiould  I  know? 

A.  Whi'H  tliou  makest  good  use  of  that  lit- 
tle thou  hast  already.  Rev.  iii.  8. 

Q.  Are  liere  all  the  good  signs  that  my 
prayers  shall  be  heard? 

A.  No;  there  is  one  more,  without  which 
thou  shalt  never  obtain. 

Q.  Pray  what  is  that? 

A.  Thou  must  plead  with  God  the  name  and 
merits  of  Jesus  Christ,  for  whose  sake  only 
God  giveth«thee  these  things:  " If  we  ask  any 
thing  in  his  name,  he  heareth  us,  and  whatso- 
ever you  ask  the  Father  in  my  name,  (saith 
Christ,)  I  will  do  it."*  John  xiv.  13,  14. 

Q.  Doth  God  always  answer  presently  ? 

A.  Sometimes  he  doth,  and  sometimes  he 
doth  not.  Isa.  xxx.  19;  Dan.  x.  12. 

Q.  Is  not  God's  deferring  a  sign  of  his 
anger? 

A.  Sometimes  it  is  not,  and  sometimes  it  is. 

Q.  When  is  it  no  sign  of  his  anger? 

A.  When  we  have  not  wickedly  departed 
from  him  by  our  sins.  Luke  xviii.  7. 

Q.  When  is  it  a  sign  of  his  anger? 

A.  When  we  have  backslidden,  when  we 
have  not  repented  some  former  miscarriages. 
Hos.  V.  14,  15. 

Q.  Why  doth  God  defer  to  hear  their  pray- 
ers that  have  not  wickedly  departed  from  him? 

A.  He  loves  to  hear  their  voice,  to  try  their 
faith,  to  see  their  importunity,  and  to  observe 
how  they  can  wrestle  with  him  for  a  blessing. 

Q.  But  is  not  deferring  to  answer  prayer  a 
great  discouragement  to  praying? 

A.  Though  it  is  because  of  our  unbelief, 
yet  it  ought  not,  because  God  is  faithful : 
"  Therefore  men  ought  always  to  pray,  and  not 
to  faint."  Luke  x.  1-7. 

OF   SELF-DENIAL. 

Q.  I  am  glad  you  have  thus  far  granted  my 
request;  but  you  told  me  that  there  was  an- 
(jtlier  part  of  God's  worship  ;  pray  repeat  that 
again. 

*  In  Christ,  God  is  always  well  pleased;  our  pray- 
ers must  be  offered  up  through  his  mediation,  in  obe- 
dience to' God's  command,  with  an  eye  to  his  glory, 
and  for  what  is  agreeable  to  his  will  and  heavenly 
wisdom  to  grant,  "lifting  up  h)ly  hands,  without 
wrath  or  doubting,"  (1  Tim.  ii.  8,)  for  God's  service 
must  be  in  faith,  love,  and  purity  of  heart. 


A.  It  is  self-denial. 

Q.  Now  I  remember  it  well ;  pray  how  do 
you  prove  that  self-denial  is  called  a  part  of 
God's  worship?  ' 

A.  It  is  said  of  Abrahamrthat  when  he  went 
to  offer  up  his  son  Isaac  upon  the  altar  for  a 
burnt-offering,  which  was  to  him  a  very  great 
part  of  self-denial,  that  he  counted  that  act 
of  his  worshipping  God. 

Q.  Will  you  be  pleased  to  read  the  text  ? 

A.  Yes:  "And  Abraham  said  unto  his 
young  men,  Abide  ye  here  with  the  ass,  and 
I  and  the  lad  will  go  yonder  and  worship," 
&c.  This  now  was  when  be  was  going  to  slay 
his  son  Isaac.  Gen.  xxii.  5. 

Q.  What  is  self-denial? 

A.  It  is  for  a  man  to  forsake  his  all  for  the 
sake  of  Jesus  Christ.f 

Q.  Will  you  prove  this  by  a  Scripture  or 
two? 

A.  Yes :  "Whosoever  he  be  of  you  that  for- 
saketh  not  all  that  he  hath,  he  cannot  be  my 
disciple.'''  Luke  xiv.  33. 

Q.  Indeed  this  is  a  full  place :  can  you  give 
me  one  more? 

A.  Yes:  "What  things  were  gain  to  me, 
those  I  counted  loss  for  Christ;  yea  doubtless, 
and  I  count  all  things  but  loss  for  the  excel- 
lency of  the  knowledge  of  Christ  Jesus  my 
Lord,  for  whom  I  have  suffered  the  loss  of  all 
things,  and  do  count  them  but  dung,  that  I 
may  win  Christ,"  &c.  Phil.  iii.  7,  8. 

Q.  These  two  are  indeed  a  sufficient  answer 
to  my  question ;  but  pray  will  you  now  give 
me  some  particular  instances  of  the  self-denial 
of  them  that  have  heretofore  been  tlie  follow- 
ers of  Christ? 

A.  Yes :  Abel  denied  himself,  to  the  losing 
of  his  blood:  Abraham  denied  himself,  to  the 
losing  of  his  country  and  his  father's  house : 
Moses  denied  himself  a  crown  and  a  kingdom 
and  of  ease  and  tranquillity :  Joseph  denied 
himself  of  fleshly  lusts.  Gen.  iv.  8;  xii,  1-4; 
Heb.  ix.  24-27  ;  Gen.  xxxix.  7,  8,  9. 

Q.  But  these  men  each  of  them  denied 
themselves  but  of  some  things ;  did  they  ? 

A.  You  see  Abel  lost  all,  his  blood  and 
all ;  Abraham  left  his  country,  to  the  hazard 
of  his  life ;  so  did  Moses,  in  leaving  the  crown 

f  Meaning  that  we  prefer  Christ  above  all  things 
this  world  affords  or  the  heart  can  wish  for,  which  the 
Christian  may  with  good  reason  do,  for  in  him  dwells 
the  fulness  of  the  Godhead ;  he  has  unsearchable 
riches  of  wisdom  and  knowledge  to  bestow,  all-suffi- 
cient grace  and  strength  to  enable  us  to  do  and  suffer 
his  will,  and  everlasting  glory  in  heaven. 


lysriiUCTios  for  the  layoRAST. 


941 


and  kiiigdum;  uiid  Jusiph  in  iicnying  hi* 
uiistre:«.  Glu.  xii.  13  ;  lltb.  xi.  27  ;  litu.  x»»ix, 
lO-lo. 

^  Will  you  dL-AMiir-.o  a  littli-  j.urti.  iil>Kr  of 
8ell-deiiial? 

A.  With  all  my  i„ai.. 

ti.  First,  then,  pray,  in  what  »|iiril  miul 
thin  self-denial  be  jHTfurnu-*!  ? 

A.  It  must  be  done  in  the  »pirtt  of  faith, 
of  love,  and  of  u  sound  mind ;  ottu-rwiM',  "  if 
a  man  .should  Kell  all  that  he  hallt  and  giro 
to  the  poor,  and  hi.H  body  to  bv  burnt  bo- 
hides,  it  would  profit  him  nothing."  1  Cor. 
xiii.  1,  2,  :i. 

Q.  Who  are  like  to  mincarry  here? 

A.  They  whosi.  ends  in  Hclf-ilcnittl  are  not 
aecordiiig  to  the  propoMuU  of  the  Ciunpvl. 

Q.  Who  are  they? 

A.  They  that  .sutler  through  strife  and  rain- 
glory  ;  or  thus,  they  who  seek  in  their  nuirer- 
ings  the  praise  of  men  more  than  the  glory  of 
Christ  and  profit  of  their  neighbour. 

Q.  Who  else  are  like  to  miscarry  Imtt-? 

A.  They   that   have   designs,   ! 
ingratiate  tliemselves  by  their  pT' 
denial  into  the  atl'ections  of  the  godly,  and  to 
enrich  themselves  by  this  means.  2  Sam.  xiv. 
1-4. 

Q.  Are  there  any  other  like  to  miscarry 
here  ? 

A.  Yes;   they  that  by  denyii.  ''.« 

think  with  the   IMiari.-ee   to  mak'  ,.  ca 

»tand  more  righteous  in  God'a  ojroa  than 
others.  Luke  xviii.  11,  12. 

C^.  Who  else  are  in  danger  of  tuiscarryiog 
hero? 

A.  They  who  have  fainted  in  their  worka, 
they  whose  ^clI-•l^niai  hath  at  last  been  orrr- 
(cime  by  »elflov<-.*  Cial.  iii.  4;  vi.  9. 

'l.  2^hall  I  propound  a  few  more  4Uc*lioiut 

A    If  you  please. 

(^  What,  then,  if  a  man  promlMth  to  deny 
hiuisrlf;  '«v,  ia  Out  thia  ooo 

•tep  to  I.  ..-  .. 

A.  No,  by  no    iiuans;    i-.r  the  reanon  ♦» 
this  man  refuseth  to  deny  lii!:.--  !f  i>-<w  la  l. 
cause  his  heart  at  prest-nt  ^°  r  to  hb 

lusta  and  the  world  tliao  to  ixMi  ami  (  ':-^-<' 

•  Tbr  . 

of  our  !• 
ttnmgrr  tii »:. 

Obllj<»ClUU4   lo   i. 

or    hrart 
OBwrari'-  i 
procure    t>    '• 
Aroujtb  tbr  r. 


Q.  Can  yuu  give  me  a  Scripture  instate* 
make  thii  out? 

A.  Yea;    Vmu  never  inlendrtl  for  ever 

|»art  with  the  b' '  -  ■•-• '    '  ■     ' 

hereafter;  but  ' 

of  »t 

ring 

ho  »> 

and 

15,  le. 

14*  How  and  if  a  man  ......  ... 

willing  to  drny  oiywlf  in  many  ih 


A.  .\...  ;a  :. 
like  Saul ;  he  v.  .  . 

part  alive;  the  kingdom  muat  be  lAken  from 
him  also.  1  timn.  xr. 

Q.  How  if  a  man  b«  willing  lo  laa«  all  b«l 
hUlife? 

A.   He  that  will  aave  hU  lif«  ahall  Iam.  it. 


ivi.  i.'i ;  Jnbn  XII.  :t6. 

*4.  How  if  a  man  has  been  willing  to  lua« 
all  that  he  hath,  but  ia  nut  now,  will  not  Ltod 
accrpt  i>f  ht«  wiltingnrM  in  time  pMt,  thoofh 
ho  be  otherwise  now  ? 

A 
•elf 
Josus  t  nr»t.   i^ike  ix.  :^i. 

<|.  Uut  how  if  a  man  carrieth  It  w«ll  o«t- 
wardly,  ao  that  be  doth  not  dtohimour  th« 

''     -    '  'fore  men.  may  not  this  be  oooat«l 

■  f 

A.  >•-..   If  1  -f 

though   man   '■ 
ancf.  <»<*•!  \>M>'k 

(|.  Dut  If  I  L  _: 

roe  lo  this  great  work,  if  hard  t 


A.  1   ♦ 

0»l«—«i"!1 


Ym.    1.  He  '. 

—  "f  arlf-deni 

•^    for    U 


m«a  to   O' 


942 


BUNYAN'S  COMPLETE   WORKS. 


Judas  did  not  deny  himself  daily,  and  there- 
fore fell  when  the  temptation  came.  John 
xii.  6. 

Q.  Will  you  give  me  another  sign? 

A.  Yes;  he  that  indulgeth  any  one  secret 
lust  under  a  profession  is  not  like  to  deny 
himself  in  all  things  for  Christ. 

Q.  Who  are  they  that  indulge  their  lusts? 

A.  They  that  make  provision  for  them 
either  in  apparel  or  diet,  or  otherwise.  Rom. 
xiii.  12,  13,  14;  Isa.  iii.  6-21 ;  Amos  vi.  3-6. 

Q.  Who  else  do  so? 

A.  They  that  excuse  their  sins,  and  keep 
them  disguised  that  they  may  not  be  repre- 
iionded,  as  Saul  did,  &c.  1  Sam.  xv.  18-22. 

Q.  Who  else  are  they  that  indulge  their 
lusts? 

A.  They  that  heap  up  to  themselves  such 
teachers  as  favour  their  lusts.  2  Tim.  iv.  3,  4; 
Isa.  XXX.  10. 

Q.  Who  else  do  indulge  their  sins? 

A.  They  that  choose  rather  to  walk  by  the 
imperfect  lives  of  professors  than  by  the  holy 
word  of  God ;  or  thus,  they  that  make  the 
miscarriages  of  some  good  men  an  encour- 
agement unto  themselves  to  forbear  to  be 
exact  in  self-denial;  these  eat  up  the  sins  of 
God's  people  as  men  eat  bread.  Hos.  iv.  7-9. 

Q.  Will  you  now  show  me  who  are  like  to 
do  this  part  of  God's  worship  acceptably? 

A.  Yes ;  he  whose  heart  is  set  against  sin  as 
sin  is  like  to  deny  himself  acceptably.  Eom. 
vii.  13,  14. 

Q.  Who  else? 

A.  He  that  hath  the  sense  and  savour  of  for- 
giveness of  sins  upon  his  heart.  2  Cor.  v.  14. 

Q.  Who  else  is  like  to  deny  himself  well? 

A.  He  that  hath  his  affections  set  upon 
things  above,  where  Christ  sitteth  at  the  right 
baud  of  God.  Col.  iii.  1-5. 

Q.  Who  else  is  like  to  deny  himself  well  for 
Christ? 

A.  lie  that  seeth  a  greater  treasure  in  self- 
denial  than  in  self-seeking.  2  Cor.  xii.  9,  10, 
11  ;  Heb.  xi.  24,  25,  26. 

Q.  Are  there  none  other  signs  of  one  that  is 
like  to  do  this  part  of  God's  worship  accept- 
ably ? 

A.  Yes ;  he  that  takes  up  his  cross  daily  and 
makes  Christ's  doctrine  his  example.  Luke  vi. 
47,  48;  John  xii.  25,  26. 


•  Tlierc  cnnnot,  surely,  bo  a  greater  grief  to  the 
siDOcrc  and  loving  Christian  than  to  see  that  many 
content  themselves  with  a  customary  attendance  on 
the  service  of  God  while  they  are  strangers  to  the 
power  of  religion.   The  reason  is,  they  lull  themselves 


Q.  But  how  do  you  discover  a  man  to  be 
such  a  one  ? 

A.  He  keepeth  his  heart  with  all  diligence, 
he  had  rather  die  than  sin;  ill  carriages "f 
professors  break  his  heart  ;*  nothing  is  so  dear 
to  him  as  the  glory  of  Christ. 

Q.  Pray  can  you  give  me  some  motive  to 
self-denial  ? 

A.  Yes;  the  Lord  Jesus  denied  himself  for 
thee.    What  sayest  thou  to  that  ? 

Q.  Wherein  did  Christ  deny  himself  fof 
me? 

A.  He  left  his  heaven  for  thee,  he  denied  for 
thy  sake  to  have  so  much  of  this  world  as  hath 
a  fox  or  a  bird,  and  he  spilt  his  most  precious 
blood  for  thee. 

Q.  Can  you  give  another  motive  to  self-de- 
nial ? 

A.  Yes :  "  What  shall  it  profit  a  man  if  he 
shall  gain  the  whole  world  and  lose  his  own 
soul  ?"  Luke  viii.  36. 

Q.  But  why  doth  God  require  self-denial  of 
them  that  will  be  saved? 

A.  God  doth  not  require  self-denial  as  the 
means  to  obtain  salvation,  but  hath  laid  it 
down  as  a  proof  of  the  truth  of  a  man's  affec- 
tions to  God  and  Christ. 

Q.  How  is  self-denial  a  proof  of  the  "trutV 
of  a  man's  affections  to  God  ? 

A.  In  that  for  the  sake  of  his  service  he 
leaveth  all  his  enjoyments  in  this  world.  Thus 
he  proved  Abraham's  affections,  thus  he  proved 
Peter's  affections,  and  thus  he  proved  their  af 
fections  that  you  read  of  in  the  Gospel.  Gen. 
xxii.  12;  Matt.  iv.  18-22;  Luke  ix.  57-63. 

Q.  What  reason  else  can  you  produce  whv 
God  requireth  self-denial  ? 

A.  Self-denial  is  one  of  the  distinguishing 
characters  by  which  true  Christians  are  mani- 
fested from  the  feigned  ones ;  for  those  that  are 
feigned  flatter  God  with  their  mouth,  but  their 
hearts  seek  themselves ;  but  the  sincere,  for  the 
love  that  he  hath  to  Christ,  forsaketh  all  that 
he  hath  for  his  sake.  Ps.  Ixxviii.  36,  37 ;  Ezek. 
xxxiii.  31,  32. 

Q.  Is  there  yet  another  reason  why  God  re- 
quireth self-denial  of  them  that  profess  his 
name? 

A.  Yes;  because  by  self-denial  the  power 
and  goodness  of  the  truths  of  God  are  made 
manifest  to  the  incredulous  world.     For  they 

in  a  carnal  sleep  in  the  arms  of  case  .and  security, 
while  they  are  enemies  to  the  cross  of  Christ  and  des- 
titute of  that  grace  which  bringeth  salvation.  Let 
these  remember  that  the  decisive  day  of  the  Lord  is  at 
hand. 


lysTRUcTioy  for  the  josurast. 


943 


cannot  see  but  by  tlic  .Hclf-iliuial 
pic  tliiit  tliere  is  »uch  powi-r,  gl- 
and  tlusirablL'Ucjw   in   (Jixl'*  truth  tu  iiiU««d  j 
there  is. 

Q.  Have  you  another  rcaAon  why  Ciod  : 
quireth  Melf-deiiial? 

A.    Yes ;    beeaUiM)  acir-donial    |iri>|iari<th 
ntiiii,  thou<;h  iiDt  r 
for  that  far  more  t  •, 

ot^'lory  that  i.s  laid  upoiiiy  tor  thrni  ihal  ib-ny  ' 
alt  tiiat  they  have  lor  the  Lord  J«u«,  hia  ! 
name,  and  cnusc  in  Um  world. 

Q.  IJoftire  you  conclude  will  you  give  me  a  ' 
few  instance!*  of  the  severity  of  (iixi'ii  hand  ' 
upon  sonjo  prufi'ssnrs  that  have  not  dcniMl  I 
themselves  whi-n  OJilled  thereto  by  liiniT 

A.   Y»!s,  williniily;   I^»t'«  wife,  for  but  look- 
ing  behind    her   towanU  Sodom    whon   (itnl  , 
call  led  her  from  it,  wnM  stricken  from  hi>avcn  | 
and  turn^-d  into  a  pillar  of  salt ;  therefore  re- 
member  Lot's  wife.* 

Q.  (.'an  you  give  me  another  inntanri-? 

A.  Yes;  K-<au,  for  not  ilrnyiii};  him-M-lf 
one  morsel  of  meal,  wiw  <leiii(>4l  a  share  in  the  j 
ble:)!«ing,  and  could  never  obtain  it  aC'.t  t'l.tuh 
he  sought  it  carefully  with  tears. 

Q.  Have  you  at  hand  another  iii-tun  . 

A.  Yes;    Judas,   for   not  dcnyine   himM>If, 
lost  Christ,  his  soul,  and  b' 
tinned  the  great  object  of  1 1 
all  damned  souls. 

Q.  Will  you  give  one  more  itutancc,  and  -  - 
conclude?  I 

A.  Yea;  Ananias,  and  Sapphira  his  wif 
did,  for  the    want   of  selfdi-nial.  pull   u] 
themselves  such  wrath  of  Gixl  that  be  slew 


•  y  stood  in  the  mid»t  befor«  tb* 
V.  1-14. 

THE  CONCLUSION. 
•>r«  I  wiml  up  UiU  diacounM  I  would  lai 
.,'«  fur  you  to  cnnMat  of 


thy  A 

thy  ».. ,.  

Ibe  cufM  of  tho  law. 

3.  '•        .-.--.'.. 

to  (In 

?>    <  '  \\\rf  snd 

of  thy  tin  are  like  to  come  upoo  thr«  Id  one 
moment. 

4.  Itrinir  thy  la«t  dav  oArn  to  ihy  bedside, 

'  •••ii  «wl  to 


6.  Know  It  i«  a 
to  be  afrai'l  t..  .li.- 
know  wh 


6.   \\c 

•'itnr  if 


•   Unbelief,  diiol"  •li'i.i'".  w..r   ' 
tcinpt  of  GoU'*  lhr««tiniii^«,  «• 
forbiJJm  tocieljr  uf  lewd 
Uie  destruction  of  u«njr  |> 
therefore  oar  own  »raknc>«  »n-i 
be  e»er  sttentire  to  tho  %,^w^  «• 

brlirvc  it.  and  er.trfat  the   Lord  lu  utak*  «•  (••^f; 
p*rtakerr  of  all  It*  jr«al  and  i^tMkoiM  proakM*. 


I  _: 


d  tu  dtrvU  witii  C»ud  *od 


r*      i\     II 


;u.a4  *L 


rw^' 


OF  JISTIIK  ATIoN 


AN  LMPnMll)  UK.MTKol  >m;>S; 


NO  WAV  Id  iii:\\ lA  111  T  i:v  .iKsis  riii:isT. 


JusTIKICATlox  is  to  bo  divvriH'ly  taken  iu 
tlif  t?cripturo. 

1  Sjiuetiine^i  it  iit  tukcii  for  the  ju«tinr«tiun 
of  pereons ; 

2.  t^uiuctiines  fur  the  justification  of  aclioiu; 

3.  And  bunictiiiioM  for  tUo  jtu»tificatiun  uf 
the  piT>«un  unil  action  too. 

It  i!«  taken  for  the  juvtification  of  pcrvona, 
and  that — 

1.  Ah  to  ju:>ti(icuti<*n  with  Gtxl;  or, 

2.  Aa  to  ju^tiliiMtii'ii  with  men.  i 
As  to  ju.-<tilu':ttiuii  \vi(!i  (  kxI  :  that  in,  when 

a  man  stands  clear,  i|uit,  free,  or  in  a  mn 
condition  before  him,  in  the  ap|>robati<>!>  >-' 
holy  law. 

Aa  to  justifa-atiMii  with  ii:- 
a  niiin  "ta!)'!-  <  U.ir  .md  i|uit  : 
of  r  11  with  then). 

J  I.  ;i  also  is  to  be  taken  with  rcf<  .- 

enc«  to  actions;  and  that  niajr  be  vbeo  they  I 
are  cou-^idered — 

1.  As  llowing  (lom  true  faitit;  or. 

Z  Btrcaiue  the  ucldouc  fulttUaouu*  tr.i: 
Uw 

1.       \-H 

jtutilJeU, 

uiodo  c«>mpletc   througb,  the    perlevttoiM  oi 

Jesiu  ChrUt. 

2.  Aa  by  the  doinK  of  the  act  aome  tr. 
law  i.H  fuirii'...i,  .L-  Hii'n  Jehu  ea- 
ment   iij'!i   '.!. ••     •1   AhmU 

done  V" 
that  nhi' 

done  to  the  hou*c  of  Ahab  all  that  «aa  in  mine 
heart."  2  Kings  x.  30. 
Aa  to  auch  acta,  (.tud  may  or  may  ooC  look 
I. 


the  qualiflcalion  of  thoM  that  i|<>  lh«>m,  and  it 

i«  clear  that  he  had  n<>( 

that  «a«  III  Jr-liii    in   th- 

tiun  ;  nur  «ri  to 

the  Diiia  <■;  J    ..     ...itl  to 

walk  in  the  law  of  the  Lord  Uud  of  Urael." 
2  Kit  -    T    "•  :^l. 

I  I  •'  alao  thow  rou  that  a  man  may 


IIP,  my  inirnliuo  iteiog  to  ir. 


aW   IO 


ri 


i  wiii  iay  %kmu 

'inrn  to  bo 

.1  .      ..., 


til  bv  lht< 


eaplicat*4jQ. 

!    ity  a  Binnrr  I  t..-  > 

d  the  law,  fi>r  ■«»  i*  Ihr  -. 

1    Itv  tW  ruraa  of  iKo  law  t  in««n  (kat  m^* 


0     4 


WM  IB  tbo  WOfUL 


»u 


946 


BUNYAN'S  COMPLETE   WORKS. 


4.  By  the  residing  of  this  righteousness  in 
Clirisf  s  person,  I  mean  it  still  abides  with  him 
as  to  the  action,  though  the  benefit  is  bestowed 
upon  those  that  are  his. 

5.  By  the  imputation  of  it  to  us,  I  mean 
God's  making  of  it  ours  by  an  act  of  his  grace,, 
that  we  by  it  might  be  secured  from  the  curse 
of  the  law. 

G.  When  I  say  there  is  no  other  way  to  be 
justifitMl,  I  cast  away,  to  that  end,  the  law, 
and  all   the   works  of   the  law  as  done  by 

Ut«. 

Tl;iis  I  liave  opened  the  terms  of  the  propo- 
"itioM. 

Now  the  two  first— to  wit.  What  sin  and  the 
curse  is— stand  clear  in  all  men's  sight,  unless 
tliey  be  atheists  or  desperately  heretical.  I 
'hail  therefore  in  few  words  clear  the  other 
four. 

First,  therefore,  justifying  righteousness  is 
the  doing  and  suffering  of  Christ  when  he  was 
in  thv  world.  Thi=  is  clear,  because  we  are 
-aid  to  be  justified  by  his  obedience,  (Rom.  v. 
19,)  by  his  obedience  to  the  law.  Hence  he  is 
said  again  to  be  the  end  of  the  law  for  that 
very  thing.  "  Christ  is  the  end  of  the  law  for 
rigiiteousness,"  &c.  Rom.  x.  4.  The  end. 
What  is  that?  Why,  the  requirement  or  de- 
mand of  the  law.  But  what  are  they?  Why, 
rigiiteousness,  perfect  righteousness.  Gal.  iii. 
10.  Perfect  righteousness!  Perfect  right- 
eousness, what  to  do?  That  the  soul  con- 
cerned might  stand  spotless  in  the  sight  of 
God.  Now,  this  lies  only  in  the  doings  and 
sufferings  of  Christ;  for,  "by  his  obedience 
many  are  made  righteous."  W^herefore,  as  to 
this  Christ  is  the  end  of  the  law,  that  being 
found  in  that  obedience,  that  becomes  to  us 
sullicicnt  for  our  justification.  Hence  we  are 
Baid  to  be  made  righteous  by  his  obedience, 
yea,  and  to  be  washed,  purged,  and  justified  by 
jis  blood. 

Secondly.  That  this  righteousness  still  re- 
nides  in  and  with  the  person  of  Christ,  even 
then  when  we  stand  just  before  God  thereby, 
18  clear,  (or  that  we  are  said  when  justified  to 
be  justified  in  him.  "In  the  Lord  shall  all 
tlic  seed  of  Israel  be  justified."  And  again, 
"Surely,  shall  one  say.  In  the  Loid  I  have 
righteousness,"  &c.  And  again,  "  For  him 
are  ye  in  Christ  Jesus,  who  is  made  unto  us 
of  God  righteousness." 

Mark.  The  righteousi^ess  is  still  in  him, 
not  in  us,  even  then  when  we  are  made  par- 
takers of  the  benefit  of  it,  even  as  the  wing 
and  feathers  still  abide  in  the  hen  when  the 


chickens  are  covered,  kept,  and  warmed 
thereby. 

For  as  my  doings,  though  my  children  are 
fed  and  clothed  thereby,  are  still  my  doings, 
not  theirs,  so  the  righteousness  wherewith  we 
stand  just  before  God  from  the  curse  .still  re- 
sides in  Christ,  not  in  us.  Our  sins,  when 
laid  upon  Christ,  were  yet  personally  ours, 
not  his;  so  his  iighteousness,  when  put  upon 
us,  is  yet  personally  his,  not  ours.  What  is  it 
then?  Why,  "He  was  made  to  be  sin  for  us 
who  knew  no  sin,  that  we  might  be  made  (h» 
righteousness  of  God  in  him." 

Thirdly.  It  is  therefore  of  a  justifyirr  virtue 
only  by  imputation,  or  as  God  reckoneth  it  to 
us ;  even  as  our  sins  made  the  Lord  Jesus  a 
sinner,  nay,  sin,  by  God's  reckoning  of  them 
to  him. 

It  is  absolutely  necessary  that  this  be  known 
of  us ;  for  if  the  understanding  be  muddy  as 
to  this  it  is  impossible  that  such  should  be 
found  in  the  faith.  Also  in  temptation  that 
man  will  be  at  a  loss  that  looketh  for  a 
righteousness,  for  justification  in  himself, 
when  it  is  to  be  found  nowhere  but  in  Jesus 
Christ. 

The  ajDostle,  who  was  his  craftsmaster  as  to 
this,  was  always  looking  to  Jesus,  that  he 
might  be  found  iu  him,  knowing  that  nowhere 
else  could  peace  or  safety  be  had. 

And  indeed  this  is  one  of  the  greatest  mys- 
teries in  the  world — namely,  that  a  righteous- 
ness that  resides  with  a  person  in  heaven 
should  justify  me,  a  sinner,  on  earth. 

Fourthly.  Therefore  the  law  and  the  works 
thereof,  as  to  this,  must  by  us  be  -eaet'-liway, 
not  only  because  they  here  are  useless,  but 
ajso^they  being  retained,  arc^n  hindrance. 
That  they  are  useless  is  evident,  for  that^l- 
vation  comes  by  another  nanrST'Acts^iv.  12. 
And  that  they  are  an  hindrance,  it  is  clear ; 
for  the  verV  !ld-herinjg''t£>^the  la.w.  though ~it  be 
but  amtle  or  in  a  little_4iax£,  prevents  justifi- 
cation~by  the,  righteousness  t5f  Christ. 

What  .shall  I  say?  As  to  this,  the  moral 
law  is  rejected,  the  ceremonial  law  is  rejected, 
and  man's  righteousness  is  rejected,  for  that 
they  are  here  both  weak  and  unjsrofitable. 

Now,  if  all  these  and  our  works,  as  to  our 
justification,  are  rejected,  where  but  in  Christ 
is  righteousness  to  be.found  ?     ~ 

Thus  miich  therefore  for  the  explication  of 
the  proposition — namely,  that  there  is  no  other 
way  for  sinners  to  be  justified  from  the  curse 
of  the  law  in  the  sight  of  God  than  by  the  im- 
putation of  that  righteousness  long  ago  i>er 


OF  JlSIiFlCATIOS  BY  AS 

furuHd  by,  and  ^tiU  residjug  with  the  pvnoD 
of.  Jesus  Christ. 

N..\v,  from  tills  propoBitiou  I  drew  th«««  two 
poaitioiis: 

First,  That  itii'ii  arcjuatiflvd  from  the  cuive 
of  ihe  hiw  Ufore  LmhI  while  sinuem  in  them- 
Belves. 

Secondly.  Thjit  thi^ 
rijjihtfoiHMfss  than  tli 
and  ri-sidin^  with  th< 

Lot  us  thin  now  ••ni  ,. 

of  ihi-  first  of  thoM>— namely,  that  nirn  are 
jiistifu<l  fnini  tlif  COUP.!-  of  the  law  before 
(»o<l  while  sinnrrs  in  tin  luxflve*. 

This  I  shall  uianift-at  — 

1.  By  toui  hinj;  iijion  the  mynterious  act  of 
our  riili*m|ition ; 

2.  By  giving  of  you  {tlain  t«'\f-  nli'i.li  .11-. 
cover  it;  and, 

3.  Uy  rejwons  drawn  froni  the  t<M*. 

For  the  first  of  tlu-se — to  wit,  the  m)'mteriou« 
act  of  our  rtHloinptioii — and  that  I  »hall  apeak 
to  under  these  two  heads: 

1.   I  ^'hall  show  you  what  that  ijt;  and. 
■   2.   How  we  were  eoucerneil  therein. 

That  which   I  call,  and  that  rightly,  the 
mysterious  act  of  our  rcileniptinn,  !•<  '  " 
(ullering!)  ils  a  common  though  a   | 
person,  and  :is  a  sinner,  though  alwa^Acuiu- 
pletely  righteous. 

That  he  suiriTcd  as  a  common  |K-roon  U  true. 
By  coinnum,  I  mean  a  public  |MT!«on,  or  ••»•■ 
that  presents  the  Ixxly  of  mankind  in  liiin 
This  a  multitude  of  S-rii'turea  bear  w' 
tMiiecially    that   .'>tl»    ehapti-r   to   the 
where  by  tli' 

liead  of  all  I  ^ 

head  of  nil  the  worhl.  ihu<«  he  iivttl  and 
()'UH  he  dietl;  and  this  wa«  a  ci^aterioua  ar( 

And  that  he  should  die  aa  a  aiooer  « 
yi'i  hims<>lf  "did   no  nin   i. 
found  in  hi*  month,"  mail.- 
trrious.     Tl  I  aj»  *  ai: 

**He  hath  in  ■  1k«  nin.       \ 

laid  u|H)n  him  the  iniquity  of  u*  ail.'  Im. 
That  then,  as  to  hi*  own  |H'nion.  he  waa  • 
pletely  i«inleM  \a  »Xmi  aa  truly  naoifeat,    < 
Xlxai  by  u  mu"         '  "  " 

Now.  I  Hu  '0«W  *>•  »*»■• 

ConsidtTi'd  .1 
of  (io<l.      li- 
preaehetl   I'hriat 
»nly  the  wj-!-  ■■ 
God  in  a  n> 

indetd  n  i»i»<i   k  |"t  ■ 

from  lit' 


IMVVTEh  RIOIITBOVSS'KSS. 
I'  t«  that  It 


Ih. 


947 

.d 

■xtX 
l. 


V \     And  iiow  I  i'f>airM<<  •Iiiid  t..ii  ii>.« 


we  will  apnik  of  ihla  Af« 
<l  |>rv|Mirnl  himaelf  lima  mjrvlrriuaaij 

I       1.  He  liMik  hold  of  tHir  nature.     I  aay,  be 

•— k  hold  of  us  by  ' -^  ■•■■  > ••     '    -.nd 

A.    The  bun  ut 

••k 

at 

.f 

d 


ture  of  angpla,  but  he  took  ou  him  tl)« 

h<».  in  a  mv*|»rT,  Hmiuo*  it*,  ai»«l  waa 


.  I 


to  do  when  only  JcMita  iJtirtat  «||4  liDi. 
When  Jmw  Cbrin  fulfillttl  t). 


own  ."^m  in  ' 

I-.r     .    M    ......1. 


.4 


•••d.  aa^  that 


948 


BUNYAN'S  COMPLETE   WORKS 


uiily  that  does,  and  to  jvercome  by  doing, 
when  it  is  the  lawyer  that  overcomes.  The 
reason  is,  because  the  lawyer  does  in  the  cli- 
.-i.t's  name.  How  much  more,  then,  may  it  be 
naid  we  do  when  only  Christ  does,  since  he 
cjoc-s  wiiat  he  does  not  in  our  name  only,  but 
in  ..ur  nature  too !  "  For  the  law  of  the  spirit 
uC  life  in  Christ  (not  in  me)  has  set  me  free 
from  liie  law  of  sin  and  death;"  he  doing  in 
hi«  K/nnuum  flesh  what  could  not  be  done  in 
my  particular  person,  that  so  I  might  have  the 
rigliteousness  of  the  law  fulfilled  in  me,  my 
flu-h  assumed  by  Christ,  though  impossible  to 
be  done,  because  of  the  weakness  of  my  per- 
son. 

The  reason  of  all  this  is  because  we  are  said 
to  be  in  him,  in  his  doing— in  him  by  ourflesli 
and  also  by  the  election  of  God.  So,  then,  as 
ail  men  sinned  when  Adam  fell,  so  all  the 
elect  did  righteousness  when  Christ  wrought 
and  fulfilled  the  law;  for  "as  in  Adam  all 
'lied,  even  so  in  Christ  shall  all  be  made  alive." 
Secondly.  As  we  are  said  to  do  by  Christ)  so 
we  are  said  to  suffer  by  him,  to  suffer  with  him. 
"  I  am  crucified  with  Christ,"  said  Paul.  And 
again,  "Forasmuch,  then,  as  Christ  hath  suf- 
fered fur  us  in  the  flesh,  arm  yourselves  like- 
wise with  the  same  mind;  for  he  that  hath 
suflered  in  the  flesh  hath  ceased  from  sin." 
Mark  how  the  apostle  seems  to  change  the 
piTsiin.  First,  he  says  it  is  Christ  that  suf- 
fcrt.'(l,  and  that  is  true;  but  then  he  insinuates 
tiiat  it  is  us  that  suffered,  for  the  exhortation 
is  to  believers  to  walk  in  newness  of  life,  and 
the  argument  is  because  they  have  suffered  in 
the  flesh:  "For  he  that  hath  suffered  in  the 
flesh  hath  ceased  from  sin,  that  he  no  longer 
sliouhl  live  the  rest  of  his  time  in  the  flesh,  to 
the  lusLsof  men,  but  to  the  will  of  God." 

We  then  suffered  when  Christ  suffered.  We 
then  suffered  in  his  flesh,  and  also  our  old  man 
was  crucified  with  him — that  is,  in  his  cruci- 
fixion; for  when  he  hanged  on  the  cross  all 
the  elect  hanged  there  in  their  common  flesh 
whicii  he  assumed,  and  because  he  suffered 
'.here  :uj  a  public  man. 

Thirdly.  As  we  are  said  to  suffer  with  him, 
sc  we  are  said  to  die,  to  be  dead  with  him— 
with  him,  that  is, by  the  dying  of  his  body: 
"  Now  if  we  be  dead  with  Christ,  we  believe 
tiiat  we  shall  also  live  with  him." 

Wherefore  he  saith  in  other  places,  "Breth- 
ren, ye  are  become  dead  to  the  law  by  the 
body  of  Christ,"  for  indeed  we  died  then  to  it 
by  him— to  the  law— that  is,  the  law  now  has 
nething  to  do  with  us,  fbr  that  it  hiis  already 


executed  its  curse  to  the  full  upon  us  by  ita 
slaying  of  the  body  of  Christ,  for  the  body  of 
Christ  was  our  flesh  ;  upon  it  also  was  laid  our 
sin.  The  law  too  spent  that  curse  that  was 
due  to  us  upon  him  when  it  condemned, 
killed,  and  cast  him  into  the  grave.  Whece- 
fore,  it  having  thus  spent  its  whole  curse 
upon  him,  as  standing  in  our  stead,  we  are 
exempted  from  its  curse  for  ever ;  we  are  be- 
come dead  to  it  by  that  body;  it  has  done 
with  us  as  to  justifying  righteousness ;  nor 
need  we  fear  its  damning  threats  any  more, 
for  by  the  death  of  this  body  we  are  freed  from 
it,  and  are  for  ever  now  coupled  to  a  living 
Christ. 

Fourthly.  As  we  are  said  thus  to  be  dead, 
so  we  are  said  also  to  rise  again  by  him; 
"  Thy  dead  men  (saitli  he  to  the  Father)  shall 
live ;  together  with  my  dead  body  shall  they 
arise."  And  again,  "  After  two  days  he  will 
revive  us,  and  in  the  third  day  we  shall  live  in 
his  sight." 

Both  these  Scriptures  speak  of  the  resurrec- 
tion of  Christ,  of  the  resurrection  of  his  body 
on  the  third  day.  But  behold,  as  we  were 
said  before  to  suffer  and  be  dead  with  him,  so 
now  we  are  said  also  to  rise  and  live  in  God's 
sight  by  the  resurrection  of  his  body.  For, 
as  was  said,  the  flesh  was  ours ;  he  took  part 
of  our  flesh  when  he  came  into  the  world, 
and  in  it  he  suflered,  died,  and  rose  again 
Heb.  ii.  14.  We  also  were  therefore  counted 
by  God  in  that  God-man  when  he  did  this, 
yea,  he  suffered,  died,  and  rose  as  a  common 
Head. 

Hence  also  the  New  Testament  is  full  of 
this  saying:  "If  ye  be  dead  with  Christ:  if  ye 
be  risen  with  Christ."  And  again,  "  He  hath 
quickened  us  together  w'ith  him." 

"  We  are  quickened  together  with  him." 
Quickened,  and  quickened  together  with  him. 
The  apostle  hath  words  that  cannot  easily  be 
sliifted  or  evaded.  Christ  then  was  quick- 
ened when  he  was  raised  from  the  dead.  Nor 
is  it  proper  to  say  that  he  was  ever  quickened 
either  before  or  since.  This  text  also  con- 
cludes that  we — to  wit,  the  whole  body  of 
God's  elect — were  also  quickened  then,  and 
made  to  live  with  him  together.  True,  we 
also  are  quickened  personally  by  grace  the 
day  in  which  we  are  born  unto  God  by  the 
Gospel,  yet  afore  that  we  are  quickened  in 
our  Head — quickened  when  he  was  raised  from 
the  dead,  quickened  together  with  him. 

Fifthly.  Nor  are  we  thus  considered — to 
wit,  as  dying  and  rising — and  so  left;  but  the 


when  wt 


OF  JUSTlFlCATInS  U\     i.s 

apostlt;  pursues   hU  argumeir  ■    ■ 

that  we  aUo  reap  by  him.  :u  I. 

in  him  the  bt-uetit  w!.    '    ■ 

in  order  to  hid  rt-su. 

elU'ct  thereof. 

1.  We  received,  by  our  thuji  boJnt?  •  ..111.1..I 

in    hint,  that   benefit  which  did    | 

rising  fnun  the  diad ;  and  *»h:i" 

the  Ibrgivenesw  of  sinn?     For  t 

to  reiison,  that  if  ('hri-.t  had  our  -: 

upon  him  at  his  death,  lie  thi-n  iir 

charged  of  tliem  in  ordt-r  to  I, 

Now,  tiiough  it  is  not  projHT  I' 

forgivt'n    to   him   becaunc   they   were   jn 

froni  him  by  merit,  yet  tliey  may  be  Miid  i-.  .h 

forgiven  us  because  we  receive  thi<i  benefit  by 

grace. 

Ami  this,  I  say,  wiu*  done  pr«»o*M!fTit  to  hi 

resurrection  from  the  dead:  "II 

ened  us  together  witii  him,  A'ji 

all  trespiLvses."     Ho  couKl  not   be  t|uickencU 

till  we  were  discharged,  becauite  it  wm  not  for 

himself  but  for  us  that  he  died.     Hence  wr 
are  said  to  be  at  that  tim< 
sonal  estate)  dead   in  our 
are  "quickened  with  hinu" 

Therefore,  both  the  (piickening  and  forgive- 
ness too,  so  far  as  wc  are  in  tiiis  text  cod- 
cernt-d,  is  to  him  as  wc  arc  considered  in  him, 
or  him  with  res{>ect  to  us. 

"Having   forgiven  you  all  tr 
neces,Hity  so  retpiircd,  because  • 
po.-vible    that    the    pains  of  tleatii    nuouid    tic 
loosed  in  order  to  his  rising  so  long  as  one  »in 
stood  still  charged  on  him  as  that  fur  the  com- 
mission of  which  (Jod  had  not  received  a  plen- 
ary  satisfaction?     As   therefore   wo    sulTered. 
died,  and   ro<r  again    by   him,  so,  in 
his  so  ri>iii;;,  lie,  as   presentitt™  «>f 
jKTSon  and  -iill'Ting,  rect ; 

of  all  our  tn-pu-sses.     A  K. ,.   . 

fore,  wa4  in  and  by  Cbtiit  received  of  Ciud  of 
all  our  sins  afore  he  arose  from  the  de«d,  m 
his  resurrt-ction  truly  declarv«|,  for  he  "  wa* 
delivered  f  '  low,  Aiid  WM  rmiacd  a(ain 

for  our  jujti  : 

This   therefore  is  one  of  the  pri. 
receive  by  tlu'   ri-i'- '    •  ^iii  ..four   1 
tiiat  wc  were  in  u  red,  yea,  aod 

in  his  death  an<l  -n:  •  riii<  t.>«>. 

2.  Ily  this  IIII-.UIH  iiNo  wv  b«v«  now  cacafinl 
death.      ■  K 
from  tin-  'i 

more  domintoii  over  him  ; 
he  diet!  unto  (or  for^  sin  <'; 
livetii,  he  livctb  unto  Uod. 


/  nrvTUD  tuuji  I  tlu  LssKss. 


949 


■■h« 


In. 


\lf  W  the  rr*urrrclioa 
.a», 

.'.  by  bin  thvvUd 

:,.-.,  ,.,„    ihro  when,   ••  10 

>c»,  thry  yet  are  dead   in  thnr  siiML 

i«f- 

<-li 

by 

Ih 

K..r  ir  '  ,ut 


tion.    Hence  they  are  Mid  to  live,  bring  quick* 

'    •       ■    •  r  with   hiiu.     A' 

•  at 

•n   thry  livrd 

at 

m. 

ud. 

.'iim  at  hu  death  an<t  rr* 

*n 

- in   lb.     full..*-   of   Uio  d; 

•if 

tioio  daily  ,                  to  bim.     . 

it* 

hath   pr 

•ul 

it;  "  I:i 

.III* 

•t. 

IS 

ea- 

•  the  niof"-  '-•  ""' 

^•liib  Uiai 

nid  (0  1 

1  up  lo- 

,;>  t;ii  I    mini    iiiiii,      SO  W< 

^x 

to  sit  Itiffrthrr   in   hr^ 

•la 

■m 

% 

•      -lal 

hi 

:.  bo  b  lo  b«  ' 

ur 

-  »•   -!  and*. ...,-  .. 

1    m  ll'.in    li 

»r  (Kid.     W 

e  tlim  aiw 

■    •-). 

.r 

« 

■«. 

•i. 

Nor  dolh  ibM  docutaa  hiadtf  or  fpfwMall  ite 


950 


luctriiie  0/  re/eneration  or  conversion 
11  lay.s  ii  nnindation  for  it;  for  by  this  doctrine 
A-c  gather  assurance  that  Christ  will  have  hir, 
own";  for  if  already  they  live  in  their  Head, 
what  is  that  but  a  pledge  that  they  shall  live 
in  their  persons  with  him,  and  consequently 
tliat  to  that  end  they  shall,  in  the  times  allotted 
for  that  end,  be  called  to  a  state  of  foith  which 
God  l.a-s  ordained  shall  precede  and  go  before 
tUeir  personal  enjoyment  of  glory? 

N(,r  duth  this  hinder  their  partaking  of  the 
symbol  of  regeneration,  and  of  their  other 
privileges  to  which  they  are  called  in  the  day 
of  grace ;  yea,  it  lays  a  foundation  for  all  these 
tilings ;  for  if  I  am  dead  with  Christ,  let  me  be 
like  lino  iead  with  him,  even  to  all  things  to 
wiiich  Christ  died  when  he  hanged  on  the  tree; 
ami  then  he  died  to  sin,  to  the  law,  and  to  the 
rudiments  of  this  world. 

And  if  I  be  risen  with  Christ,  let  me  live 
like  one  born  from  the  dead,  in  newness  of 
life,  and  having  my  mind  and  affections  on  the 
tilings  where  Christ  now  sitteth  on  the  right 
hand  of  God.  And  indeed  he  professes  in 
vain  that  talketh  of  these  things  and  careth 
iiitt  to  have  them  also  answered  in  himself. 
This  was  the  apostle's  .  way — namely,  "  To 
covet  to  know  him  and  the  power  of  his  resur- 
rection, and  the  fellowship  of  his  sufferings, 
being  made  conformable  to  his  death." 

And  when  we  are  thus,  that  thing  is  true 
botli  in  him  and  us.  Then,  as  is  the  heavenly 
sucii  are  they  that  are  heavenly ;  for  he  that 
sjiith  he  is  in  him,  and  by  being  in  him  a  par- 
taker of  these  privileges  by  him,  "  ought  him- 
self to  walk  even  as  he  walked."  * 

But  to  pass  this  digi'ession  and  to  come  to 
iiiy  argument — namely,  that  men  are  justified 
from  the  curse  of  the  law  before  God  while 
sinnei-9  in  themselves. 

Tills  is  evident  by  what  hath  already  been 
said ;  for  if  the  jftstification  of  their  persons  is 
by,  in,  and  through  Christ,  then  it  is  not  by,  in, 
and  til  rough  their  own  doings.  Nor  was  Christ 
engaged  in  this  work  but  of  necessity,  even 
because  else  there  had  not  been  salvation  for 
tiie  elect.  "  Father,"  saith  he,  "  if  it  be  pos- 
sible, let  this  cup  pass  from  me."  If  what  be 
possible?  Why,  that  my  elect  may  be  saved 
ami  I  not  spill  my  blood.  Wherefore  he  saith 
again,  Christ  ought  to  suffer.  Christ  must 
needs  have  suffered,  for  without  shedding  of 
blood  is  no  remission  of  sin. 

*  If  thou  hast  righteousness  in  Christ,  God  will 
make  thee  holy.  The  new  covenant  which  proiuiseth 
k  ucw  Ixi-art  is  confiruicd   in   Christ.     If  sin  bo  for- 


BUNYAN'S  COMPLETE   WORKS. 

Nay, 


2.  We  will  now  come  tq  the  present  state 
and  condition  of  those  tHat  are  justified — 1 
mean  with  respect  to  their  <i)wn  qualifications— 
and  so  prove  the  truth  of  this  our  great  posi- 
tion.    And  this  I  will  do— 

1.  By  giving  of  you  plain  texts  that  discover 
it,  and  that  consequently  prove  our  point. 

2.  And  after  that,  by  giving  of  you  reasons 
drawn  from  the  texts. 

For  the  first  of  these — 

First.  "  Speak  not  in  thine  heart,  (no,  not  in 
thine  heart,)  after  that  the  Lord  thy  God  hath 
cast  out  thine  enemies  before  thee,  saying.  For 
my  righteousness  do  I  possess  the  land.  Not 
for  thy  righteousness  or  for  the  uprightness  of 
thine  heart  dost  thou  go  in  to  possess  the  land. 
Understand,  therefore,  that  the  Lord  thy  God 
giveth  thee  not  this  good  land  to  possess  it  for 
thy  righteousness,  for  thou  art  a  stiff-necked 
l^eople." 

In  these  words,  very  pat  for  our  purpose, 
two  things  are  worthy  our  consideration  : 

1.  The  people  here  spoken  to  were  the  peo- 
ple of  God,  and  so  by  God  himself  are  they 
here  twice  acknowledged,  to  be:  "The  Lord 
thy  God,  the  Lord  thy  God."  So,  then  the 
righteousness  here  intended  is  not  the  right- 
eousness that  is  in.  the  world,  but  that  which 
the  people  of  God  perform. 

2.  The  righteousness  here  intended  is  not 
some,  but  all  and  every  whit,  of  that  th^e 
Church  performs  to  God.  "  Say  not  in  thino 
hea^rt,  after  the  Lord  hath  brought  thee  in.  It 
was  for  my  righteousness."  No ;  all  thy  right- 
eousness, from  Egypt  to  Canaan,  Avill  not  pur- 
chase Canaan  for  thee. 

That  this  is  true  is  evident,  because  it  is 
thrice  repeated :  "  Not  for  thy  righteousness,  not 
for  thy  righteousness,  not  for  thy  righteousness, 
dost  thou  possess  the  land."  Now,  if  the  right- 
eousness of  the  people  of  God  of  old  could  not 
merit  for  them  Canaan,  which  was  but  a  type 
of  heaven,  how  can  the  righteousness  of  the 
world  now  obtain  heaven  itself?  I  say  again, 
if  godly  men,  as  these  were,  could  not  by  theii 
works  purchase  the  type  of  heaven,  then  must 
the  ungodly  be  justified,  if  ever  they  be  justi- 
fied from  the  curse  and  sentence  of  the  law, 
while  sinners  in  themselves.  The  argument  is 
clear  ;  for  if  good  men,  by  wha'ti  they  do,  can- 
not merit  the  less,  bad  men,  by  what  they  do, 
cannot  merit  more. 

Secondly.  "  Remember  me,  O  my  God,  for 

given,  thou  shall  be  delivered  from  its  power,  and 
quickened  by  the  same  death  and  resurrection  of 
Christ  whereby  thou  art  justified.  Col.  ii.  12,  13. 


OF  JVSTUi<  Aiin.s    Hi      i.N    iMi-LIKD   JiW U TKU L'SS tUSS. 


thi*;  ami  wipe  not  out   my  g«K»i  Untln  that  I 
lutve  done." 

Tla-sf  wonl-s  were  .H|)uk('! 
iiul  timt  at  the  eiiil  of  n 
fiuil  lie  did  in  tlu*  wiirld. 
ii|«iken  uf  were  di-eda  doui  .   . 
plf,  for  hJH  house,  und  for  the  < 

Yet  godly  Nchoniiah  dumt  i 
(it»d  in  these,  nor  yet  sutler  tl;. 
iiis  jud^'inent   by  the  luw,  ' 
he  uiereiUil  Ixitii  to  him  un  . 
hinj  "  iiceordiu}:  to  the  multitmi' 

(tod  hlot'4  out  no  g)HHl  but  fur  I..     

und  furHsmueii  aa  thin  man  prny*  ImmI  u 

not  blot  out  bin.  it  in  evjdi  r  ■  •'        ' 

>«('ii<uit  to  himself  tluit  in  i 

»'\n.     Now,  1  say,  if  a  ;;immI  ui.i 

danger  of  being  overlhroMu  i  ' 

in  them  a  tang  of  !«in,  how  can  kutd  men  ' 

to  stand  jujtt  before  Uod  in  their  work*,  " 

are,  in  ull  parts,  full  nf  sin?     Yea,  if  Uic  v^ 

of  a  sanctified   man    uro  blau  ' 

hIuiII  the  works  (»f  a  bad  nuin  - 

the  eyes*  of  divine  justice? 

Thinlly.  "  Hut    we   rin-    :«!!    ax    an    tinrlrnn 
thing,  and  all  our  ri. 

rags;  and  we  do  ull  ; ,. 

our  iniijuitiea,  like  the  wind,  have  taken  tw 
away." 

In  these  words  wo  have  a  relation  both  of 
t>eR<ions  anil  things. 

1.  Of   i>ers(»ns:    And  they  arc  a  righleou* 
people,  a  righteoutt  |H>ople  put  all  together. 

We,  we  ull  are,  Ac.  -.    - 

2.  The  conditioiw  of  thia  people,  even  of  all  j  that  tl 
of  them,  take  them  at  the  Ix  -t  i  -^    .  . 
by  their  own  loiili  -v-ion,  as  an  i. 

•A.    A-.i:m;     '.'..■ 
peojile  arc'  tip  i: 
this  large  rliara'  ti  r. 
rightcou^iif^v'..-.."       ! 
fore,   com]>ri  li«  iid   a 
iH.th  !.  ■     ■ 

all  tip 
filiiiy 
law.       1 

the-..     i-'}>l«',   that    t. 
ittandiu^  all  their  rig 
if  grace  prevent  not. 
This  beink'  «".  '■'■>*  '- 
is  in  III*  "I'M    !■'    \%.  r».    :.. 
C'- 


at  ail. 


961 


t*i 


•UaUd 


-•I 

by 


•rr 


•vl  him  ao  "  • 
krn  to  mA,  <r«  •(niu«li«art«d. 


nient  of  Uod  ihore  b  nut. 

ni-  ■'        ' 


'  u* 

in 

.  -t 


lar 


J  af- 
file Mfhit  •>' 

ur 

•  t.  * 


eousn*"^-*  w 

his  law  in  t.. 
Llie  furgivenrt 


of  sin*  and  the 


Vad  tJMcuociu 


•  aUl  ta 


952 


B  UN  YA y  'S  COMPLETE    WORKS. 


tliem  to  come  to  Lim  for  rest  declares  that  m 
his  judgment  rest  was  not  to  be  had  elsewhere. 
And  I  think  one  may  with  as  much  safety  ad- 
here to  Christ's  judgment  as  to  any  man's 
alive.  Wherefore  men  must  be  justiUed  from 
the  curse  in  the  sight  of  God  while  sinners  in 
themselves. 

Seventidy.  "There  is  none  righteous,  no  not 
one:  there  is  none  that  understandeth,  there 
is  none  that  sceketh  after  God ;  they  are  all 
gone  out  of  the  way  ;  they  are  together  become 
unprofitable ;  there  is  none  that  doth  good,  no, 

not  one." 

These  words  have  respect  to  a  righteousness 
rvhieh  is  justified  by  the  law,  and  they  con- 
clude that  none  by  his  own  performances  is 
righteous  with  such  a  righteousness.  And  it 
is  concluded  from  five  reasons: 

1.  Because  they  are  not  good,  for  a  man 
must  be  good  before  he  doth  good,  and  per- 
fectly good  before  he  doth  good  and  sinneth 
not. 

2.  Because  they  understand  not:  how,  then, 
should  they  do  good?  For  a  man  must  know 
befi>re  he  does,  else  how  should  he  divert  him- 
uelf  to  d(j? 

3.  Because  they  want  a  heart :  they  seek  not 
after  God  according  to  the  way  of  his  own  ap- 
pointment. 

4.  They  are  all  gone  out  of  the  way :  how, 
then,  can  they  walk  therein? 

.').  They  are  together  become  unprofitable: 
what  worth  or  value  then  can  there  be  in  any 
of  their  doings? 

These  are  the  reasons  by  which  he  proveth 
that  there  is  "  none  righteous,  no,  not  one." 
And  the  reasons  are  weighty,  for  by  them  he 
proves  the  tree  is  not  good ;  how  then  can  it 
yield  good  fruit? 

N'ow,  as  he  concludes  from  these  five  reasons 
that  not  one  indeed  is  righteous,  so  he  con- 
cludes by  five  more  that  none  can  do  good  to 
make  him  so: 

1.  For  that  internally  they  are  as  an  open 
K.'pulchre,  as  full  of  dead  men's  bones;  their 
minds  and  consciences  are  defiled:  how,  then, 
can  Hweet  and  good  proceed  from  thence? 

2.  Their  throat  is  filled  with  this  stink:  all 
their  vocal  duties  therefore  smell  thereof. 

3.  Their  mouth  is. full  of  cursing  and  bit- 
terness: how,  then,  can  there  be  found  one 
word  that  should  please  God  ? 

4.  Their  tongue,  which  should  present  their 
praise  to  God,  has  been  used  to  work  deceit: 
how  then,  till  it  is  made  a  new  one,  should  it 
•peak  in  righteousness? 


5.  The  poison  of  asps  is  under  their  lips, 
therefore  whatever  comes  from  them  must  be 
polluted. 

Thus  you  see  he  sets  forth  their  internal 
part,  which  being  a  true  report,  as  to  be  sure 
it  is,  it  is  impossible  that  any  good  should  so 
much  as  be  framed  in  such  an  inward  part,  or 
come  clean  out  of  such  a  throat,  by  such  a 
tongue,  through  such  lips  as  these. 

And  yet  this  is  not  all.  He  also  proves,  and 
that  by  five  reasons  more,  that  it  is  not  pos- 
sible they  should  do  good: 

1.  "Their  feet  are  swift  to  shed  blood." 
This  implies  an  inclination,  an  inward  incli- 
nation, to  evil  courses — a  quickness  of  motion 
to  do  evil,  but  a  backwardness  to  do  good. 

2.  "  Destruction  and  miseries  are  in  their 
ways."  Take  wai/s  for  their  doings,  and  in  the 
best  of  them  destruction  lurks,  and  misery  yet 
follows  them  at  the  heels. 

3.  "  The  way  of  peace  they  have  not  known  : 
that  is  far  above,  out  of  their  sight."  Where- 
fore the  labour  of  these  foolish  ones  will  weary 
every  one  of  them,  because  "they  know  not 
the  way  that  goes  to  the  city." 

4.  "  There  is  no  fear  of  God  before  their 
eyes."  How.  then,  can  they  do  any  thing 
with  that  godly  reverence  of  his  holy  majesty 
that  is  and  must  be  essential  to  every  good 
work?  For  to  do  things,  but  not  in  God's 
fear,  to  what  will  it  amount?     Will  it  avail? 

5.  All  this  while  they  are  under  a  law  that 
calls  for  works  that  are  perfectly  good,  that 
will  accept  of  none  but  what  are  perfectly 
good,  and  that  will  certainly  condemn  them, 
because  they  neither  are  uor  can  be  perfectly 
good  :  "  For  whatever  things  the  law  saith,  it 
saith  it  to  them  that  are  under  the  law,  that 
every  mouth  may  bo  stopped  and  all  the  world 
may  become  guilty  before  God." 

Thus  you  see  that  Paul  here  proves  by  fif- 
teen reasons  that  none  are  nor  can  be  right- 
eous before  God  by  works  that  they  can  do. 
Therefore  men  must  be  justified  from  the  curse 
in  the  sight  of  God  while  sinners  in  them- 
selves. 

Eighthly.  "But  now  the  righteousness  of 
God,  without  the  law,  is  manifest,  being  wit- 
nessed by  the  law  and  the  prophets."  Roia 
iii.  21. 

This  text  utterly  excludes  the  law.  What 
law?  The  law  of  works,  the  moral  law,  (ver. 
27,)  and  makes  mention  of  another  righteous- 
ness, even  a  righteousness  of  God ;  for  the 
righteousness  of  the  law  is  the  righteousness 
of  men,  men's  own  righteousness 


OF  JUSTIFICATIOy  BY  AS 

Now  if  the  law,  as  t.. 

oeas,  i^  rejectoil,  thctj    t 

and  by  which  man  tthuuld  >\ 

and  if  so,  then  he  must  hv  j:i- 

righteoasnej«  of  God   or   not  at 

must    be  justified  by  a   • 

without   tlu-  hiw— ti>  wi' 

GikI.      Now   thin   r: 

eTer  it  in,  to  bo  siir. 

that  Howfi  froui  men,  for  tin' 

jectod,  and  the  rightoouitnenn 

unto  it,  being  called  a  rightit»u« 

without  the  law.  without  our  |»cr*ujml  obcUi- 

once  to  it. 
The  ri 

neas  of  <  .•   ;  - 

Ood'H  bestowing,  a  rigbte<iu«i 

gives  unto  and  putn  u|><jn  all  tix  .k 

{ver.  22.)  a  rightiH)Usne!«M  that  »it 

works  of  Chri.st.  ancl  that  is  imputid  U^lh  by 

the  grace  and  justice  of  Go<l.  ' 

Where  now  is  room  for  nui' 
either  in  the  whole  or  an  to  uu     ^ 

I  say,  where  as  to  juntifiration  with  (Jod?  | 

Ninthly.  "What   shall    we  nay,   •'    ■     •'    • 

Abralinm  our  father,  as  {M.>rtainin^- 

hath  found?" 

Now  the  apostle  'm^  at  the  root  of  the  mii'rr,   ' 
For   Abr;ih;itn    i>    .   >iin''<l    the    fif 
faithful,  c<>ti>i>.|ii<  (Illy  till-  nian  wi 
attaining  justification    niu«t    nctils   be  eseoi-  I 
plary  to  all  the  children  of  Abntham.  I 

Now  the  que?*tion  is.  How  Abraham  ^Miiwl? 
— how  he  found  tli   • 
dren  s'ai^ht  and  n 
Ls,  how  ho  found  jii-' 
it  was  that  wiii.  ii   1 
not  unto. 

"  Did  he  fin-i  .      -  i    .i  i  ...n     •; 
Or  as  he  was  in  tlw   fb-shT     Or  ' 
works  of  t' 
the  next  \ 
of  the  law. 

If  Abraham  u.i- j  i-'i' • -i  by  work*  -l'i.it  ■ 
M  (tertaining  to  th<-  fb -b,  for  the  * 
law  are  none  other  but  the  '  -• 
works  of  the  tle<«h  :  and  •<>  I'  > 
tliat   he   h 
'*  If  any  < ' 
where<»f  be   rii  > 
An  1  then  ho  f 

.  to  which  he  .r 


IUVVTKD  Rt(lUTK'Hsst:\K  9^ 

«r  the  work  of  the  f!  ,  tba 


nature. 

Tnf«.  «aith  \\f.  WM  fi..f  tlir  rixh(r..<i«r.rM    W 


bc- 


tk«C 


'S'xK   ('•   birii  O.xxl  anrlirth    I.   l)^ 


for«  M  to 


thai  would  b* 
yi<l  ti-H  be  tmkomtA  mi 


hrotr\ 


th-    ' 

bianitlt  --.  ' 
And  it  iii  proper  to  ml*  the  rifht 


1 :    tnut:    ir.ro    tw  «f 


95-i 


BUNYAN'S  COMPLETE    WORKS. 


evils.  Again,  it  must  not  be  of  works,  because 
if  it  should,  tlien  God  would  be  the  debtor  and 
we  the  creditor.  Now  much  blasphemy  would 
6ow  from  hence;  as, 

First.  God  himself  would  not  be  his  own  to 
dispose  of;  for  the  inheritance  being  God,  as 
well  as  his  kingdom.,  for  so  it  is  written,  "  Heirs 
of  God/'  himself,  I  say,  must  needs  be  our  pur- 
cha.se. 

Secondly.  If  so,  then  we  have  a  right  to  dis- 
pose of  him,  of  his  kingdom  and  glory  and  all. 
Be  .'lotonished,  0  heavens,  at  this !  for  if  he  be 
ours  by  works,  then  he  is  ours  of  debt ;  if  he  be 
ours  of  debt,  then  he  is  ours  by  purchase';  and 
then  again,  if  so  he  is  no  longer  his  own,  but 
ours,  and  at  our  disposal,  &c. 

Therefore,  for  these  reasons,  were  there  suf- 
ficiency in  our  personal  works  to  justify  us,  it 
would  be  even  inconsistent  with  the  being  of 
God  to  suffer  it. 

So,  then,  men  are  justified  from  the  curse  in 
the  sight  of  God  while  sinners  in  themselves. 

Eleventhly.  ''  But  to  him  that  worketh  not, 
but  bclieveth  on  Him  that  justifieth  the  un- 
godly, his  faith  is  counted  for  righteous- 
ness." 

These  words  show  how  we  must  stand  just 
in  the  sight  of  God  from  the  curse  of  the  law, 
both  as  it  respecteth  justification  itself,  and  also 
the  instrument  or  means  that  receiveth  that 
righteousness  which  justifieth. 

First.  As  for  that  righteousness  that  justi- 
fieth, it  is  not  personal  performances  in  us ;  for 
the  person  here  justified  stands  iu  that  respect 
as  one  that  ^worketh  not,  as  one  that  is  un- 
godly. 

Secondly.  As  it  respecteth  the  instrument 
that  receiveth  it,  thatjaith,  as  in  the  point  of 
justifying  righteousness,  wiU^not  work,  but  be- 
j|e\'e,  but  receive  the  works  and  righteousness 
of  another,  for  works  sijnd  faith  in  this  are  set 
in  opposition :  "  He  doth  not  work,  he  doth 
believe."  He  worketh  not,  but  believeth  on 
Him  who  justifieth  us  ungodly;  as  Paul  also 
saith  in  another  place,  "The  law  is  not  of 
faith."  And  again,  works  say  on  this  wise, ' 
faith  far  diflerent.  The  law  saith,  "  Do  this, 
and  live,"  but  the  doctrine  of  faith  saith,  "If 
thou  ehalt  confess  with  thy  mouth  the  Lord 
Jesus,  and  shalt  believe  in  thine  heart  that 
God  hath  raised  him  from  the  dead,  thou  shalt 
be  saved;  for  with  the  heart  man  believeth 
unto  righteousness,"  &c. 

Objection.  But  faith  is  counted  for  righteous- 
ness. 

Amwei:  True,  but  yet  consider  that  by  faith 


we  do  often  understand  the  doct  -ine  of  remis- 
sion of  sins  as  well  as  the  act  of  believing. 

But  again,  faith  when  it  hath  received  the 
Lord  Jesus,  it  hath  done  that  which  pleaseth 
God ;  therefore  the  very  act  of  believing  is  the 
most  noble  iu  the  world:  believing  sets  the 
crown  upon  the  head  of  grace ;  it  seals  to  the 
truth  of  the  sufiiciency  of  the  righteousness  of 
Christ,  and  giveth  all  the  glory  to  God,  and 
therefore  it  is  a  righteous  act;  but  Christ  him- 
self, he  is  the  "righteousness  that  justifietli," 

Besides,  faith  is  a  relative,  and  hath  its  rela- 
tion as  such.  Its  relation  is  the  righteousnes.** 
that  justifieth,  which  is  therefore  called  the 
righteousness  of  faith,  or  that  with  which  faith 
hath  to  do.  Separate  these  two,  and  justifica- 
tion cannot  be,  because  faith  now  wants  his 
righteousness;  and  hence  it  is  you  have  so 
often  such  sayings  as  these,  "He  that  be- 
lieveth in  me ;  He  that  believeth  on  him ;  Be- 
lieve in  the  Lord  Jesus  Christ  and  thou  shalt 
be  saved."  Faith,  then,  as  separate  from 
Christ,  doth  nothing — nothing  neither  with 
God  nor  man — because  it  wants  its  relative. 
But  let  it  go  to  the  Lord  Jesus,  let  it  behold 
him  as  dying,  &c.,  and  it  fetches  righteousness, 
and  life,  and  peace,  out  of  the  virtue  of  his 
blood,  &c. ;  or  rather  sees  it  there  as  sufficient 
for  me  to  stand  just  thereby  in  the  sight  of 
eternal  justice:  "For  him  hath  God  set  forth 
to  be  a  propitiation,"  through  feith  (belief)  iu 
his  blood,  with  intent  to  justify  him  that  be- 
lieveth in  Jesus. 

Twelfthly.  "Even  as  David  also  describeth 
the  blessedness  of  the  man  to  whom  God  im- 
puted righteousness  without  works." 

Did  our  adversaries  understand  this  one  text, 
they  would  not  so  boldly  affirm,  as  they  do 
that  the  words  impute,  imputed,  ivipufetli,  im- 
puting, &c.,  are  not  used  in  Scripture  but  to 
express  men  really  and  personally  to  be  that 
which  is  imputed  unto  them;  for  men  are  not 
really  and  personally  faith,  yet  faith  is  im- 
puted to  men;  nay,  they  are  not  really  and 
personally  sin,  nor  really  and  personally  right- 
eousness, yet  these  are  imputed  to  men;  so, 
then,  both  good  things  and  bad  may  sometimes 
be  imputed  to  men,  yet  themselves  be  really 
and  personally  neither. 

But  to  come  to  the  point.  What  righteous- 
ness hath  that  man  that  hath  no  works? 
Doubtless  none  of  his  own,  yet  God  imputetii 
righteousness  to  him;  yea,  what  works  of  that 
man  doth  God  impute  to  him  that  he  yet  jus- 
tifies as  ungodly  ? 

Further.  He  that  hath  works  as  to  justifica- 


OV  JUSTIFWATIOS  HY  AS  IMPVTKD  RtOHTEOVSSFSS,  955 

tiou   fr  )m   the  curne  before  God,  not 

tlitia   is   rr^'urih'tl  of  CJotl;   «o,  then,   r. 

tenth  not  wlutlur  thou  lui»t  righteuu*iifM  •ihnl  U»«  i 

thine  own  or  none.  ]•. 

"  Blessiil  in  the  man  to  whom  the  Lurd  im-  |       Fit  >>m\B  «rr> 

puti'th  ri^hteounness  wit'     .'  ■     ..  • 

blevsiHliu;'^,  then,  the  !■ 

tion  from  tlx- run.,-  in   •  ui  to  IimW  Utvir  tkmmm  ^t%^t> 

not  in  gotxl  Work"  .l.n,  ! 

afler    faitli    rtc.  ivi<l,    but    in    a    r  •    ,,f 

whieli    (ttnl    iiujiiitcth    without   w..._  ,   ..     .  -  ,. 

work  not  usi  wc  arc  ungo<lly:  "BIcMcd  \»  t 
man  whtwe  iniquities  iir.  ' 

tin  id  eovered."     To  ftn 
acLH   of  nu-rey,   ii' • 

Besidw,  wlure  sin  1  r  manlf.^t     f.r  thr 

feet  rij;hteou<»ne«w,  but  tiie  way  01 
must  be  tlirough  perfect  righteni, 
fore  by  anotlier  than  our  own:  "  i> 
man  to  whom  the  Lord  will 
The    fin»t   eaUHO,   then,  of  jn 
(jtKl  dependelh   U|M)n    the   will  ut    ti  kI,    w 
will    justify    bit-au.He    ho   will;    tln'rtf..rt-    • 
meritorious   cause   niunt   u1!m>   Ik- 

providing,  eUe  liis  will  ounnot  hii  •••u  would  •»«  ihrir 

lute;  for  if  justification  depend  U|Min  our  y<ct'  ,  <d  them  uodcff  l«ob«a<la: 

!»4»nal  performance?*,  then  not  ujn>n  the  v     '     ' 
Go«l.     He  may  not  have  mercy  U|>on  w 
will,  but  on   whom  Ukan's   r 
give  him  leave;  but  hi»  wil 
rule  here;  therefore  hi*  rigli' 

only.     So   then    men    are   jii     

cune  in  the  sight  of  Ciod  while  ciouen  •  the  aighl  of  Uad  whlU  rta— w  to 

themselves. 

Having  pxnsed  over  those  few  Scripture-  ■  '»•  Lord  had  iT»pcet  to  Ab«l 

shall  come  to  particular  in-' 

who   have   been    ju-<lili.-.l,   .>..  !•  wf  flmi  !>»«•  p-f.'m  flrM  mv 

touch  their  qualificaliuiu  io  the  act  vi  Mn.'-- 
justifying  them. 

First,  by  the  Old  Tc»tjuucnt  typos. 

Secomlly.   By  th-   N-  w. 

Fir>t.    l;v  t:..    1  i.l. 

them." 

Ill  th>-  l>-'/ii>f>iiir>   4>f  tlii<  <-}-.ai>tfr    «<'ii   f 

these  tw 
the      • 

of  W. 
mui 

«n.i 

Gtxl   HmN   <■! 

bnu'-''  ••  •■"  ' 

W 
lhe\ 

l)Ul     . 


'Aiih 


..  A.  -  -   -  -^  . 

h«  did  dof 


.^56 


BUNYAN'S  COMPLETE   WORKS. 


not  have  testified  of  his  gift.  By  faith  he  ob- 
tained witness  that  he  was  righteous,  for  God 
approved  of  his  gifts.  Now  faith,  I  say,  as  to 
our  standing  quit  before  the  Father,  respects 
the  promise  of  forgiveness  of  sins  through  the 
undertaking  of  the  Lord  Jesus.  Wherefore 
Abel's  faith,  as  to  justifying  righteousness 
before  God,  looked  not  forward  to  what  should 
be  done  by  himself,  but  back  to  the  promise 
of  the  Seed  of  the  woman  that  was  to  destroy 
the  power  of  hell  and  to  redeem  them  that 
were  under  the  law.  By  this  faith  he  shrouds 
himself  under  the  promise  of  victory  and  the 
merits  of  the  Lord  Jesus ;  now,  being  there, 
God  finds  him  righteous,  and  being  righteous, 
he  oftered  to  God  a  more  excellent  sacrifice 
than  his  brother,  for  Cain's  person  was  not 
first  accepted  through  the  righteousness  of 
faith  going  before,  although  he  seemed  fore- 
most as  to  personal  acts  of  righteousness. 
Abel  therefore  was  righteous  before  he  did 
good  works,  but  that  could  not  be  but  alone 
through  that  respect  God  had  to  him  for  the 
sake  of  the  Messias,  promised  before.  Gen.  iii. 
15.  But  the  Lord's  so  respecting  Abel  pre- 
Bupposeth  that  at  that  time  he  stood  in  him- 
self by  the  law  a  sinner,  otherwise  he  needed 
not  to  be  respected  for  and  upon  the  account 
of  another.  Yea,  Abel  also,  forasmuch  as  he 
acted  foith  before  he  offered  sacrifice,  must 
thereby  entirely  respect  the  promise;  which 
promise  was  not  grounded  upon  a  condition 
of  works  to  be  found  in  Abel,  but  in  and  for 
the  sake  of  the  Seed  of  the  woman,  which  is 
Christ;  which  promise  he  believed,  and  so 
took  it  for  granted  that  this  Christ  should 
break  the  serpent's  head ;  that  is,  destroy  by 
himself  the  works  of  the  devil— to  wit,  sin, 
death,  the  curse,  and  hell.  By  this  faith 
he  stood  before  God  righteous,  because  he 
had  put  on  Christ,  and  being  thus  he  offered ; 
by  which  act  of  faith  God  declared  he  was 
pleased  with  him,  because  he  accepted  of  his 
sacrifice. 

Thirdly.  "And  the  Lord  said  unto  her. 
The  elder  shall  serve  the  younger."  These 
words,  after  Paul's  exposition,  are  to  be  un- 
derstood of  justification  in  the  sight  of  God, 
according  to  the  purpose  and  decree  of  elect- 
ing love,  which  had  so  determined  long  before 
that  one  of  these  children  should  be  received 
to  eternal  grace.  But  mark !  not  by  works  of 
righteousness  which  they  should  do,'but  before 
they  had  done  either  good  or  evil ;  otherwise 
the  purpose  of  God  according  to  election— not 
our  works,  but  of  Him  that  calleth— could  not 


stand,  but  fall  in  pieces.  But  none  are  re- 
ceived into  eternal  mercy  but  such  as  are  just 
before  the  Lord  by  a  righteousness  that  is 
complete;  and  Jacob,  having  done  no  good, 
could  by  no  means  have  that  of  his  own, 
and  therefore  it  must  be  by  some  other  right- 
eousness, and  so  himself  be  justified  from  the 
curse  in  the  sight  of  God  while  a  sinner  in 
himself. 

Fourthly.  The  same  may  be  said  concerning 
Solomon,  whom  the  Lord  loved  with  special 
love  as  soon  as  born  into  the  world,  which  he 
also  confirmed  with  signal  characters :  "  He 
sent  (saith  the  Holy  Ghost)  by  the  hand  of 
Nathan  the  prophet,  and  he  called  his  name 
Jedidiah,  because  the  Lord  loved  him."  Was 
this  love  of  God  extended  to  him  because  of 
his  personal  virtues  ?  No,  verily,  for  he  was 
yet  an  infant.  He  was  justified  then  in  the 
sight  of  God  from  the  curse  by  another  than 
his  own  righteousness. 

Fifthly.  "  And  when  I  passed  by  thee,  and 
saw  thee  polluted  in  thine  own  blood,  I  said 
uuto  thee  when  thou  wast  in  thy  blood,  Live ; 
yea,  I  said  unto  thee,  when  thou  wast  in  thy 
blood.  Live."  The  state  of  this  people  you 
have  in  the  former  verses  described,  both  as 
to  their  rise  and  practice  in  the  world. 

(1.)  As  to  their  rise,  their  origin  was  the 
same  with  Canaan,  the  men  of  God's  curse. 
"  Thy  birth  and  thy  nativity  is  of  the  laud  of 
Canaan ;"  the  same  with  other  carnal  men : 
"  Thy  father  was  an  Amorite  and  thy  mother 
an  Hittite." 

(2.)  Their  condition  is  showed  us  by  this 
emblem : 

\.  They  had  not  been  washed  in  water;  2. 
They  had  not  been  swaddled ;  3.  They  had 
not  been  salted;  4.  They  brought  filth  with 
them  into  the  world  ;  5.  They  lay  stinking  in 
their  cradle;  6.  They  were  without  strength 
to  help  themselves.  Thus  they  appear  and 
come  by  generation. 

Again,  as  to  their  practice: 

1.  They  isolluted  themselves  in  their  own 
blood;  2.  They  so  continued  till  God  passed 
by.  "  And  when  I  passed  by  thee,  I  saw  thee 
polluted  in  thine  own  blood;"  in  thy  blood,  in 
thy  blood;  it  is  doubled.  Thus  we  see  they 
were  polluted  born,  they  continued  in  their 
blood  till  the  day  that  the  Lord  looked  upon 
them  ;  I  say,  to  "  the  loathing  of  their  per 
sous,"  &c.  Now,  this  was  the  time  df  love. 
"  And  when  I  passed  by  thee,  and  saw  thee 
polluted  in  thine  own  blood,  I  said  unto 
thee,  when  thou  wast  in  thy  blood.  Live ;  yea, 


OF  JVSTltiLMluy   I.Y  AS  ISiPVTKD   RIOIITKOI'SSKSS. 


967 


I  !*aid  unto  ihee,  when  thou  waal  iu  thy  blood, 
Live." 

Question.   lUit  how  could  an   holy  God  «iy, 
Live,  to  such  a  sinlul  people T 

Answer.  Though  tluy  had   naught  but  «iu, 
yet  he  had  love  ami  righteousutiw.     He  had— 
1.   I.ovc    to   pity   them;     2.   UighlciunurM    to 
cover  them.     "Now  when   I    paM«d   by  th. 
and    looketl   upon   thee,  behold,  thy   tuue  ».. 
the    lime   of    love."     What    foUuwii?      1.  "  1 
spread  my  skirt  over  thco;"   and  2,  "CovrrrU 
thy  nakedness;"  yea,  3.  "I  swarc  unto  thee;" 
and  4.  "Entered   into  covenant  with   thrv:" 
and    !).  "Thou    becume«t    mine."     >Iy    U.\ 
pitied    thee:    my   »kirt   coverwl    thcv.     Tin. 
(.lod   delivered    them    from   the   eur«e   in    ! 
.sight.     "Then     I    waslud    thee    with 
(after  thou  wast  jiistiticil ;)  yen,  I  thor. 
wsu-hetl  away  thy  blotKl  from  thee,  and  anoint*tl 
thee  with  oil."     S^metification,  then,  \*  ron»o* 
quential ;  justification  goea  before.     The  Holy 
Gho>t,  by  thi.s  .Scrijiture,  setteth   forth   ' 
life  free  grace  to  the  ^ons  of  men  win! 
themselves  are  sinners.     I  wiy,  while  t! 
unwa-.lied,  unswaddUnl,  un)*ultt-tl,  but    ; 
8inner>t;  tor  by   these  wordit  not  wil«Iu>«I,  not 
suited,  not  swaddled,  be  Hettoth  forth  their  urt 
sanctified   state;  yea,  they  were  not  only  u; 
ified,  but  also  ca<t  out  without 
ing  of  their  ptrt^ons ;  y«n,  ?!• 
ihiJU  to  do  any  of  tlu-se  lliii. 
eye  but  His  whoso  glorious  trr 
able,  no    eye   but   His  who  could   look   ai 
love;    all    others    looke«l    and   loalhetl.     Ilu: 
blesDed  be  God  that  huth  paiwed  by  us  in  that 
day  that  we  wnlloweij  in  our  own  '  '      ' 
bUs«e<l   be  G04I  for  the  skirt  of  1 
righteou-ni''-<,  wherewith   he  cov»ri'i   i. 
we  lay   b<l<.rc   him    naked  in  bIcMxI.     ! 
when   K-e  were   in   our   blixnl   that   h- 
us;  when  we  were  in  our  blood  he  said,  1.. 
Therefore,  men   are  justified  from   the  cur- 
in  the  sight  of  (iod  while  sinner*  in  them- 
•elvea. 

h'ixtMy.    "  Now    ' 
filthy  garments,  an'. 

The  standing  of  Jtwhua  here  is  as  mrn  usrU 
to  stami  that  were  arrni/"--!  i- ».'.•   -»  .n.l  ... 
Jnnhua  st»)od  before  the  . 
8utan  staii'ling  at  h  h    i 
— the  -ai!!"'  jw^.-Mir. 
was  f 
a  wii  ; 
his  rignt  hand."     I 

Now  Joshua  was  cl.  ;.. ^ 

DCM,  but)  with  filtbjr  raga!    Sin   upon   bin 


he   must   sUnd.    Clan  he  sprak  for  hiniMlf? 

Not  a  word:  icuill  bad  made  hi;-    ' '       Had 

he  no  place  clean?     No;  bo  «  «i(h 

filthy  .  J.       .       .  ^ 

forr  J  .,  i,„ 


"  Tliis  is  I 
lAinl;  and  >>•• 
tho  I^irtl."     \V 


to  |i«sa  frum  bim  and  l> 

•' ••  ' •        I'- 


him 


He 


tlic  !Lcc  WlUi 

UmI  l«»;Aiucnt  tjrpM,  and  to 
.   b«  waa 


Att  tL««,  mtkti  Ljuit  iitdrti 

iflcwallf 

•lib 


a.  u* 


htm 

ib« 

^od  ao  I0 

u«t  o^  bb  wita.  b«  vosld  ««t  hh 


958 


BUNYAX'S  COMPLETE   WORKS. 
his  chains,  nay,  no  man   could 


flesh,  break 
tame  him. 

4.  When  he  saw  Jesus,  the  devil  in  him,  as 
being  lord  and  governor  there,  cried  out  against 
the  Lord  Jesus.  In  all  this  what  qualification 
shows  itself  as  i)recedent  to  justification? 
None  hut  sueli  as  devils  work  or  as  rank  bed- 
lams liave.  Yet  this  poor  man  was  dispos- 
sessed, taken  into  God's  compassion,  and  was 
bid  to  sh(»w-it  to  the  world  :  "Go  home  to  thy 
friends,  and  tell  them  how  great  things  the 
Lord  liath  done  for  thee,  and  hath  had  com- 
passi<)n  on  thee ;"  which  last  words,  because 
they  are  added  over  and  above  his  being  dis- 
posse.sseil  of  the  devils,  I  understand  to  be  the 
fruit  of  electing  love :  "  I  will  have  compassion 
on  whom. I  will  have  compassion,"  which  bless- 
eth  us  with  the  mercy  of  a  justifying  righteous- 
ness; and  all  thi^,  as  by  this  is  manifest,  with- 
out the  least  precedent  qualifications  of  ours. 

Secondly.  "  And  when  they  had  nothing  to 
pay,  he  frankly  forgave  them  both." 

The  occasion  of  these  words  was  for  that  the 
Pharisee  murmured  against  the  woman  that 
washed  Jesus's  feet,  because  she  was  a  sinner; 
for  so  said  the  Pharisee  and  so  saith  the  Holy 
Ghost.  But,  saith  Christ,  Simon,  I  will  ask 
thee  a  question :  "  A  certain  man  had  two 
debtors :  the  one  owed  him  five  hundred  pence, 
and  the  other  fifty ;  and  when  they  had  noth- 
ing to  pay,  he  frankly  forgave  them  both." 

Hence  I  gather  these  conclusions : 

1.  That  men  that  are  wedded  to  their  own 
righteousness  understand  not  the  doctrine  of 
the  forgiveness  of  sin.  This  is  manifested  by 
the  poor  Pharisee;  he  objected  against  the 
woman  because  she  was  a  sinner. 

2.  Let  Pharisees  murmur  still,  yet  Christ 
hath  pity  and  mercy  for  sinners. 

3.  Yet  Jesus  doth  not  usually  manifest  mercy 
until  the  sinner  hath  nothing  to  pay;  and 
when  they  had  nothing  to  pay,  he  frankly  (or 
freely,  or  heartily)  forgave  them  both.  If 
they  had  nothing  to  pay,  then  they  were  sin- 
uers ;  but  he  forgiveth  no  man  but  with  respect 
to  a  righteousness.  Therefore  that  righteous- 
ness must  be  another's,  for  in  the  very  act  of 
mercy  they  are  found  sinners.  They  had 
nothing  but  debt,  nothing  but  sin,  nothing  to 
pay.  "Then  they  were  justified  freely  by 
grace  through  that  redemption  that  is  in  Jesus 
Christ."  So,  then,  men  are  justified  from  the 
curse  in  the  sight  of  God,  while  sinners  in 
iheinsolves. 

Thirdly.  "  And  when  he  saw  their  faitli,  he 
-aiil  uuio  the  mau,  Thy  sins  be  forgiven  thee." 


This  man  had  not  righteousness  to  stand 
just  before  God  withal,  for  his  sins  as  yet  re- 
mained unforgiven.  Wherefore,  seeing  guilt 
remained  until  Christ  remitted  him,  he  wits 
discharged  while  ungodly. 

And  observe  it:  The  faith  here  mentioned 
is  not  to  be  reckoned  so  much  the  man's  as 
the  faith  of  them  that  brought  him :  neither 
did  it  reach  to  the  forgiveness  of  sins,  but  to 
the  miracle  of  healing ;  yet  this  mau,  in  this 
condition,  had  his  sins  forgiven  him. 

But  again,  set  the  case,  the  faith  was  only 
his,  (as  it  was  not,)  and  that  it  reached  to  the 
doctrine  of  forgivmess,  yet  it  did  it  without 
respect  to  righteousness  in  himself,  for  guilt 
lay  still  upon  him ;  he  had  now  his  sins  for- 
given him. 

But  this  act  of  grace  was  a  surprisal,  it  was 
unlocked  for :  "  I  am  found  of  them  that 
sought  me  not."  They  came  for  one  thing,  he 
gave  them  another :  they  came  for  a  cure  upon 
his  body,  but  to  their  amazement  he  cured  first 
his  soul:  "Thy  sins  are  forgiven  thee." 

Besides,  to  have  his  sins  forgiven  betokeneth 
an  act  of  grace ;  but  grace  and  works  as  to  this 
are  opposite :  therefore  men  are  justified  from 
the  curse  in  the  sight  of  God  while  sinners  in 
themselves. 

Fourthly.  "  Father,  I  have  sinned  against 
Heaven  and  in  thy  sight,  and  am  no  more 
worthy  to  be  called  thy  son." 

What  this  man  was  is  sufficiently  declared 
in  Luke  xv.  13,  &c. ;  as — 1.  A  riotous  spender 
of  all — of  time,  talent,  body,  and  soul. 

2.  He  added  to  this  his  rebellion  great  con- 
tempt of  his  father's  house :  "  He  joined  him- 
self to  a  stranger "  and  became  an  associate 
with  swine. 

At  last,  indeed,  he  came  to  himself.  But 
then  observe — 1.  He  sought  not  justification 
by  personal  performances  of  his  own;  2. 
Neither  did  he  mitigate  his  wickedness;  3. 
Nor  excuse  himself  before  his  father,  bvit  first 
resolveth  to  confess  his  sin  ;  and,  coming  to  his 
father,  did  confess  it,  and  that  with  aggravating 
circumstances :  "  I  have  sinned  against  Heaven ; 
I  have  sinned  against  thee ;  I  am  no  more 
worthy  to  be  called  thy  son."  Now,  what  he 
said  was  true  or  false :  if  true,  then  he  had  not 
righteousness ;  if  false,  he  could  not  stand  just 
in  the  sight  of  his  father  by  virtue  of  his  own 
performances.  And  indeed  the  sequel  of  the 
parable  clears  it.  His  father  said  to  his  ser- 
vant, "  Bring  forth  the  best  robe,  (the  justify- 
ing righteousness,)  and  put  it  upon  him,  and 
I  put  a  ring  on  his  hand  and  shoes  on  his  feet," 


'  /    ■'(  ^llIICATIoy  in-  AS  IMPVTKD   RIOIlTKOl'SyKSS  959 

This  best  hiIh-  thtii    ■  . 

ViOA  not  ill  tlu>  |ir<><:, 

the  tatluT  fiir  furlln  r  i|t.  ,,  i,ui  pm 

Upon   liim  jis  lie  was,  -.ii  isit).  .;,,   , 

oiipres^e*]  with  guilt;  thercfure  u. 

litHl  from  the  ou rue  in  (!•■•  ^:  •>  •     ;  ,,,„,  „,  ~  ' 

sinneni  in  thenwelves. 

Fifthly.  "  F«)r  the  S>n  «.t  mau  came  tu  •<  • 

and  to  save  that  which  vmn  !««»  " 
The  (K-ejLsion  of  t 

Phariaees  niurniur>  1 

t<)  be  a  >:ue5»t  to  one  that  wjw  «  « 

sinner  of  the  publieanH,  an<i  •■'  •  ■ 

plietl  tothcciLse  in  hand;  f<>  I 

climbed  the  tree,  yet  Jt>u.s  1 

first,  and  ealled  him  down  I 

inn  withal,  "  For  to-day  I   mu^i  noiuv  at  t  ^»    in  U,, 

hou.se;"  whieh,  bein<;  ii|H>ned  by  Luke  xix     '  1 

19  lui  inueh  a-s  to  say,  I  am  eonie  to  Ik-  thy  i»nl-  ,  j,a»««  OM 

vation.     Now  this  being  believed  by  Z;i<-' •     ■ 

he  made  lutstc  and  came  down  and  '' 

him  joyfully.     And  not  ■     '  '  .      , 

to  all  the  simplicity  of  ^ 

unfeigneilly  accepted  of  tin-  «..i.l 

he  .said   unto  the    Lord,   and    tha' 

present,  "  Behold,  I»nl,  the  half  of  ni\  •  wan  I>»rd  nor  wh«* 

I  give  to  the  p<M»r,  and  if  I  have  tak. .,,■.(  «.i<.     "f  did  it  ■   -    - 

thing  from  any  man   by  faliK>  aecutation,    a  '   I  did  not  konir  him    I  < 

supposition   iiwimatin'.'  '"  '  I 

store  him  fourl'olti."      I 

doubleth   his  comi 

that  before  the  pr-.; 

come  tv  this  house."     Then,  by  >i<>w  m«ny  frllom  haitt  • 

next  wonU,  he  ex|H)undn  the  whol.  ...   .  v  .1.      \ 

let :  "  For  I  am  come  to  ttvck  and  to  k\ 

which  wa«  lost ;"  tosi-ek  ilti!! 

it  when  I  fiml  it.     If*'  finds  • 

him  noL     An  i  -j. 

to  a  pe<jple  tli  .  ^"  r«-!irvf  In  ih.-  I>.rd  J.«»u«  n.ri»t. 

seeing  Jc:«us  tindeth  this  puttli<-un  ' 

ing  salvation  to  him  In-fore  liccani'  r 

the  tree,  it  in  evident  he  reci'ivc«l  tl 

a  sinner.     Fr-;  1 

ing  words  aiil  ' 

5Mxfniy.  ".I 
•.into  thi-f,  Till- 

parftdisr."  n^t- 

This  was  sjMikrn  to  thi>  thi.-f  uj-'"  •*•«••'•».•  • —  j. 

who  had   lived   in  wieki-«lMc*t  • 
neitli 
not 


man  then  liad  no  moral  r 


960 


BIJNYAN'S  COMPLETE   WORKS. 


1.  Hi3  whole  life  was  idolatry,  cruelty,  and 
enmity  to  God  ;  yea, 

2.  Even  now,  while  the  earthquake  shook 
the  prison,  he  liad  murder  in  his  heart,  yea, 
and  in  his  intentions  too.  Murder,  I  say,  and 
that  of  an  high  nature— even  to  have  killed  his 
own  body  and  soul  at  once.     Well — 

.3.  When  he  began  to  shake  under  the  fears 
of  everlasting  burnings,  yet  then  his  heart  was 
wrapped  up  in  ignorance  as  to  the  way  of  sal- 
vation by  Jesus  Christ.  What  must  I  do  to 
be  saved?  He  knew  not  what;  no,  not  he. 
His  condition  then  was  this:  he  neither  had 
righteousness  to  save  him,  nor  knew  he  how  to 
get  it.  Now,  what  was  Paul's  answer?  Why, 
"Believe  in  the  Lord  Jesus  Christ,  (look"  for 
righteousness  in  Christ,)  and  then  thou  shalt 
be  saved."  This,  then,  still  holdeth  true, 
"  Men  are  justified  from  the  curse  in  the  sight 
of  God  while  sinners  in  themselves." 

I  should  now  come  to  the  second  conclu- 
Bion— viz.,  That  this  can  be  done  by  no  other 
righteousness  than  that'  long  ago  performed 
by,  and  remaining  with  the  person  of,  Christ. 
But  before  I  speak  to  that  I  will  a  little  further 
press  this,  by  urging  for  it  several  reasons  : 

I.  First.  Men  must  be  justified  from  the 
curse  while  sinners  in  themselves,  because 
"by  nature  all  are  under  sin.  All  have  sin- 
ned, and  come  short  of  the  glory  of  God,  He 
hath  concluded  all  in  unbelief;  he  hath  con- 
cluded all  under  sin."  Now,  having  sinned, 
they  are  in  body  and  soul  defiled  and  become 
an  uncleau  thing;  wherefore,  whatever  they 
touch,  with  an  intent  to  work  out  righteous- 
ness thereby,  they  defile  that  also.  And 
hence,  as  I  have  said,  all  the  righteousness 
they  seek  to  accomplish  is  but  as  filthy  rag^ ; 
therefore  they  are  sinners  still. 

Indeed,  to  some  men's  thinking,  the  Phari- 
see is  holier  than  the  publican,  but  in  God's 
sight,  in  the  eyes  of  divine  justice,  they  stand 
alike  condemned.  "All  have  sinned;"  there 
is  the  poison.  Therefore,  as  to  God  without 
Christ,  "  all  throats  are  an  open  sepulchre." 

The  world  in  general  is  divided  into  two 
sorts  cf  sinners: 

1.  The  open  profane. 

2.  The  man  that  seeks  life  by  the  works  of 
the  law.  The  jjrofane  is  judged  by  all,  but 
the  other  by  a  few.  Oh,  but  God  judgeth 
him — 

First,  for  an  hypocrite,  because  that,  not- 
withstanding he  hath  sinned,  "he  would  be 
riiought  to  be  good  and  righteous."  And 
bence  it  is  that  Christ  calls  such  kind  of  holy 


ones,-  Pharisees,  hypocrites — Phaiisees,  hyp- 
ocrites, because  by  their  gay  outside  they  de- 
ceived those  that  beheld  them.  But,  saith  he 
"  God  sees  your  hearts ;"  you  are  but  like 
"  painted  sepulchres,  within  you  are  full  of 
dead  men's  bones."  Such  is  the  root  from 
whence  flows  all  their  righteousness. 

But  doth  the  blind  Pharisee  think  his  state 
is  such  ?  No,  his  thoughts  of  himself  are  far 
otherwise.  "  God,  I  thank  thee  (saith  he)  I 
am  not  as  other  men,  extortioners,  unjust, 
adulterers,  or  even  like  this  publican."  Ay, 
but  still  God  judgeth  him  for  an  hypocrite. 

Secondly.  God  judgeth  him  for  one  that 
spurneth  against  Christ,  even  by  every  such 
work  he  doth.  And  hence  it  is  when  Paul 
was  converted  to  Jesus  Christ  that  he  calls  the 
righteousness  he  had  before  madness,  blas- 
phemy, injury,  because  what  he  did  to  save 
himself  by  works  was  in  direct  opposition  to 
grace  by  Jesus  Christ. 

Behold,  then,  the  evil  that  is  in  a  man's  own 
righteousness ! 

1.  It  curseth  and  condemneth  the  righteous- 
ness of  Christ. 

2.  It  blindeth  the  man  from  seeing  his 
misery. 

3.  It  harden eth  his  heart  against  his  own 
salvation. 

Thirdly.  But  again,  God  judgeth  such  for 
those  that  condemn  him  of  foolishness.  "  The 
preaching  of  the  cross  (that  is,  Christ  crucified) 
is  to  them  that  perish  foolishness."  .What! 
(saith  the  merit-monger,)  will  you  look  for 
life  by  the  obedience  of  another  man?  will 
you  trust  to  the  blood  that  was  shed  upon  the 
cross,  that  run  down  to  the  ground  and  per- 
ished in  the  dust?  Thus  deridingly  they  scoff 
at,  stumble  upon,  and  are  taken  in  the  gin 
that  attends  the  Gospel ;  not  to  salvation,  but 
to  their  condemnation,  because  they  have  con- 
demned the  Just,  that  they  might  justify  their 
own  filthy  righteousness. 

But,  I  say,  if  all  have  sinned,  if  all  are  de- 
filed, if  the  best  of  a  man's  righteousness  be  but 
madness,  blasphemy,  injury,  if  for  their  right- 
eousness they  are  judged  hypocrites,  condemned 
as  opposers  of  the  Gospel,  and  as  such  have 
counted  God  foolish  for  sending  his  Son  into 
the  world,  then  must  the  best  of  men  be  justi- 
fied from  the  curse  in  the  sight  of  God  while 
sinners  in  themselves,  because  they  still  stand 
guilty  in  the  sight  of  God;  their  hearts  are 
also  still  filthy,  infected.  "  Though  thou  wash 
thtee  with  nitre,  and  take  thee  much  soap,  yet 
thine  iniquity  is  marked  before  me,  saith  the 


OF  J  i  -^i  ir  ti  A  I  n >.\    y;  J 


l.v   JMiriKO   R/UUTEOUSXf^SS. 


Lord  LJod."     ItHtaimUii      <     '        '  • 

So,  then,  what  otvoin  - 

righU-KiiMK-^',  u!"  the  \N 

it  hurriLii.-  uiiki-tlu.-*-'. 

that  Jf#u.s  hatli.      \ 

vine  ol"  ShIoiii  ;   t: 

of  (ioiiiorrah  ;  them.*  grapvH  a 

thfj**.*  tliwtii-H  art'  hitt«T;  th.  %  .ir.-  n..    j-., 

of  dragons  and  the  cruid  venom  of  u*t«,     \ 

luaivel,  then,  if  John  in  hi-<  ! 

first   robuke  and  j<>>tU-  f.i 

them  !4er|ienU  ami  vi|i< 

almoitt  iniiKKSsible  the\  - 

nation  of  hell ;  for,  of  all  »iu,  umn'»  own  ri^*: 

eousnesia    in    !«i)eeial   bid*    defiancv   to    J» - 

ChriiiU 

II.  AnotluT  riu'^on  whv  h"' 
en  can  be  jusiifusl  by  the  law 
ttonal  |)errorniam*e.s  to  it  i.n,  U-eaiiv  «>in  w«' 
the  world,  (mkI   iiath  rejected  the  Uw  hi>.1  • 
works  thereof  ft>r  life. 

It  iH  true  before  man  had  ttinnotl  it  . 
dained  to  be  unto  life,  but  .tince,  and 
of  sin,  the  <  Jml  of  love  gave  '■' 
Take  the  law,  then,  an  li«Hi 
it— tu  wit,  to  condemn  all  ilc»h — and  th- 
is room  for  lite  proniine  and  the  law- 
to  kill,  the  other  to  heal.     Aod  mo  the  Uw 
not  again!«t  the  |>ronii<(c;  but  nin'-    '' 
justitier,  and  faith  is  made  voi<i.  a' 
ise  id  made  of  none  itii'ct,  an 
G»wi»el,  by  so  doin;;,  ib<>u  en  . 
out  of  the  World. 

.Methinks,  since  it  hath  |dc«9ed  God  to  n-ii-.  t 
the  law  and  the  righteousnvM  thereof  : 
such  dust  and  ashes  a.**  w       -      i    ..-  i 
consent  to  his  holy  will, 
room  of  this  ^i 
ter  covenant,  i 

The  l.«ird  hatu  r< 
ncM  and  unprofiiu:'-  - 
ing  fault  with  them  of  the  la» 
•aith  the  Lord,  that   I    n  " 
narit  with  tlo-  lioU'«-  ■•:   1 
Irave  to  find 
our  personal   . 
juitificatjon  In-lore  mm  • 
1  say,  and  tlu>  rather  b< ' 
UuMpel  present  us  with  the  better,  n; 
if  ever  he  be  ploiVMnl  with  us,  it  wilt  ■•«  " 
findeth  u-t  in  tliat  righteoaMu<M  that  t« 
own  ' 

Ti.  Nn*with«tandinr  n!l  tSal  hath 

or  run  \h'  !«iii  I  •'  haTc 

gnat  |>ower  w.  ..  to  •••k 

Ufe  before  Uod  by  th«  U»;   oT  aU  vhkh  I 
«I 


'hat 


iuttl4 


ID   M«k 


br  the  f 


ol  the  taw. 

2     T.il.1     hf<d    that    lb. 


hold 


nearly 


<^  of  an 


«rv«kf 

wh«a  f.  . 

I' pott  thia  accviiat  Uw  oMHtitioo 


o^   Um  ■•• 


962 


BUNYAN'S  COMPLETE   WORKS. 


believer  is  most  miserable;  for  not  having 
faith  in  the  Gospel  of  grace,  through  which  is 
tendered  the  forgiveness  of  sins,  they  like  men 
drowning  hold  fitst  that  which  they  have  found  ; 
which  being  the  law  of  God,  they  follow  it; 
but  because  righteousness  flies  from  them,  they 
at  hLst  arc  found  only  accursed  and  condemned 
to  hell  by  the  law.  Take  heed,  therefore,  that 
thy  conscience  be  not  entangled  by  the  law. 

3.  Take  heed  of  fleshly  wisdom.  Reasoning 
suitcth  much  with  the  law.  I  thought,  verily, 
that  I  ought  to  do  many  things  against  the 
name  of  Je.sus,  and  so  to  have  sought  for  life 
by  the  law;  my  reason  told  me  so;  for  thus 
will  reason  say,  Here  is  a  righteous  law,  the 
rule  of  life  and  death.  Besides,  what  can  be 
better  than  to  love  God  and  my  neighbour  as 
myself?  Again,  God  hath  thus  commanded, 
and  his  commands  are  just  and  good ;  there- 
fore doubtless  life  must  come  by  the  law. 
Further,  to  love  God  and  keep  the  law  are 
better  than  to  sin  and  break  it;  and  seeing 
men  lost  heaven  by  sin,  how  should  they  get 
it  again  but  by  working  righteousness?  Be- 
sides, God  is  righteous,  and  will  therefore  bless 
the  righteous.  Oh  the  holiness  of  the  law! 
It  mightily  swayeth  with  reason  when  a  man 
addicteth  himself  to  religion.  The  light  of 
nature  teach-eth  that  sin  is  not  the  way  to 
heaven ;  and  seeing  no  word  doth  more  con- 
demn sin  than  the  words  of  the  ten  command- 
ments, it  must  needs  be,  therefore,  the  most 
perfect  rule  for  holiness.  Wherefore,  saith 
reason,  the  safest  way  to  life  and  glory  is  to 
keep  myself  close  to  the  law.  But  a  little 
here  to  correct.  Though  the  law  indeed  be 
holy,  yet  the  mistake  as  to  the  matter  in  hand 
1»  as  wide  as  the  east  from  the  west.  For 
therefore  the  law  can  do  thee  no  good  because 
it  is  holy  and  just,  for  what  can  he  that  hath 
finned  exi)ect  from  a  law  that  is  holy  and 
just?  Naught  but  condemnation.  Let  them 
lean  to  it  while  they  will:  "There  is  one  that 
Kccuseth  you,  (saith  Christ,)  even  Moses,  in 
whom  you  trust." 

4.  :ManV  ignorance  of  the  Gospel  suiteth 
well  with  the  doctrine  of  the  law.  They, 
through  their  being  ignorant  of  God's  right- 
eousness, fall  in  love  with  that.  Yea,  they  do 
not  only  suit,  but  when  joined  in  act  the  one 
Htrengtiienoth  the  other;  that  is,  the  law 
btringthcneth  our  blindness,  and  bindeth  the 
veil  more  fiust  about  the  face  of  our  souls. 
The  law  suiteth  much  our  blindness  of  mind, 
for  until  this  day  remains  the  veil  untaken 
•way  in  the  reading  of  the  Old  Testament, 


especially  in  the  reading  of  that  which  was 
written  and  engraven  in  stones — to  wit,  the 
ten  commandments,  that  perfect  rule  for  holi- 
ness; which  veil  is  done  away  in  Christ.  But 
even  to  this  day,  when  Moses  is  read,  the  veil 
is  over  their  hearts;  they  are  blinded  by  the 
duties  enjoined  by  the  law  from  the  sight  and 
hopes  of  forgiveness  of  sins  by  grace.  Never- 
theless, when  it  (the  heart)  shall  turn  to  the 
Lord,  the  veil  shall  be  taken  away.  The  law 
then  doth  veil  the  heart  from  Christ,  and 
holds  the  man  so  down  to  doing  and  working 
for  the  kingdom  of  heaven  that  he  quite  for- 
gets the  forgiveness  of  sins  by  mercy  through 
Christ.  Now  this  veiling  or  blinding  by  the 
law  is  occasioned — 

1st.  By  reason  of  the  contrariety  of  doc- 
trine that  is  in  the  law  to  that  which  was  in 
the  Gospel.  The  law  requireth  obedience  to 
all  its  demands,  upon  pain  of  everlasting 
burnings:  the  Gospel  promiseth  forgiveness 
of  sins  to  him  that  worketh  not,  but  believeth. 
Now  the  heart  cannot  receive  both  these  doc- 
trines; it  must  either  let  go  doing  or  believ- 
ing. If  it  believe,  it  is  dead  to  doing;  if  it  be 
set  to  doing  for  life,  it  is  dead  to  believing. 
Besides,  he  that  shall  think  both  to  do  and  be- 
lieve for  justification  before  God  from  the 
curse,  he  seeks  for  life  but,  as  it  were,  by  the 
law;  he  seeks  for  life  but,  as  it  were,  by  Christ; 
and  he,  being  direct  in  neither,  shall  for  cer- 
tain be  forsaken  of  either.  Wherefore?  Be- 
cause "he  seeks  it  not  by  faith,  but,  as  it  were, 
by  the  works  of  the  law." 

2dly.  The  law  veils  and  blinds  by  that  guilt 
and  horror  for  sin  that  seizeth  the  soul  by  the 
law;  for  guilt,  when  charged  close  upon  the 
conscience,  is  attended  with  such  aggravations, 
and  that  with  such  power  and  evidence,  that 
the  conscience  cannot  hear  nor  see  nor  feel 
any  thing  else  but  that  When  David's  guilt 
for  murder  and  blood  did  roar  by  the  law 
in  his  conscience,  notwithstanding  he  knew 
much  of  the  grace  of  the  Gospel,  he  could 
hear  nothing  else  but  terror:  the  sound  o^ 
blood,  the  murder  of  Uriah,  was  the  only 
noise  that  he  heard.  Wherefore  he  crieth  to 
God  that  he  would  make  him  hear  the  Gos- 
pel: "Make  me  (saith  he)  to  hear  jay  and 
gladness,  that  the  bones  which  thou  hast 
broken  may  rejoice."  And  as  he  could  not 
hear,  so  neither  could  he  see;  the  law  had 
struck  him  deaf  and  blind.  "I  am  (saith 
he)  not  able  to  look  up,"  not  up  to  Christ 
for  mercy:  As  if  David  had  said,  O  Lord, 
the  guilt  of  sin  which  is  by  the  law  makes' 


OF  JUSTIFICATIoy  liV  AS  IMPVTEIi  RIGIITKOVSSESS. 


963 


§uch  a  noise  and  lu.rror  in  my  cuiwcientv 
thai  I  can  neither  hear  nor  ih-c  ihc  wurU 
of  peace  uiile-w  it  i,  ,|M.ken  with  a  voiet?  frtiin 
heaven.  The  »er|>ent*  that  bit  the  people  in 
the  days  of  old  were  tyjH-rt  of  f-uilt  und  nin. 
Now  tl>esc  were  fiery  jierjM-ntrt.  ui. 
think)  cnuld  tly;  when-fore,  in  r 
they  stung  the  people  about  thiii 

Bwelled  up  their  eyes*,  whieli  mu<l' 

difficult  f..r  them  to  W>V  u|i  to  the  br. 

pent,  wbicli  was  the  tyiw  of  C'hr   • 

dotli  sin  by  the  law  do  now;  it  ».t 

the  very  face  of  tlie  »oul,  whirl. 

that  looking  up  to  Jesua  or  bt!. 

is  so  difficult  a  task  in  time  of  tcrrur  ol'  coo- 

science. 
3dly.  This  is  not  only  so  at  prciicnt,  but  ao 

long  as  guilt  i.s  on  the  ct)n.sfienco,  no  ! 

mains  the  blindness;  for  guilt  ittandin. 

the  soul,  the  grace  of  0«h1  w  int«  i 

as  the  sun  is  hid  from  the  sight 

by  the  cloud  that  conieth  between.     '  .\i% 

(said  Dovitl)  is  ever  before  me,"  and  mi  k.  , 

other  things  out  of  hi-i  sight— •in,  I  nay,  when 

applied  by  the  law.     When  the  law  < 

Paul  ho  remained  without  sight  until  : 

man  cnnie  unto  him  with  the  word  of  h-i^. 

netitt  of  sins. 
4thly.    .\gain,    win-re   the   law 

power,  there  it  U-grttcth  nmny  ii'__ 

the  grace  uf  Uuii,  for  it  in  only  a  re\ 
sin  and  the  ministration  of  death;  t't 
doctrine  that  showeth  sin  and  rondont: 
Uic  same.     Ih-ncc,  ihi-rrfirt-,  its  w  . 

fore,  the  law  being  tin-  r>  \.;i!>  r 

that  is  embrace*!,  there  sii.  mu«t 

covered  ami  condemned,  and  tli<    - 

sake  of  thaL     Further,  it  is  not  only  a  r 

vealer  of  sin,  but  that  which  makc«  it  n>  — 

So  that  the  cloHcr  any  man  stick*  to  t 

for   Hie,   the    faster   -(in 

"That  law  [saith  Paul 

be  unt«j  life  I  toun<l  to  : 

the  law  I  U'camca  notor 

to  have  obtained  life  b> 

•in,  taking  occasion  by  t..-       ,,..,..,,.. 

ecived   me.  and  thereby   *li-i*    ni<-.      A 

way  of  .1 

moisl  of  i. 

you  see  how  it  c«>iu>-s<  lo  pi4.si>. 

(1.)  Man  by  nature  i*  carnal,  and  th<-  !> 
itself  ia   spiritual.     Now,   betwixt   th^ 
artaeth  great  diiferrncr;  the  law  i*  -  • 
good,  the  htmrt  rxcecdiog  b«<) :  \\ 
poAitt-.-*  til.  r. -fore  (the  heart  no  abi«itn{.  ran  r>T 
ao  nican.s  .i^ree.  I 


to    t. ^;., 

eundenin  for 


re,  at  erery  approach  of  the  U« 


■  .'le  ariMe 

;h  t..  '  • 

for  the  I. 


nor 

nrr,  .1    .   :.._,   .... 

if  ever  it  br  aaved. 


hrart 


a  sin* 

'-  It 


With  the*«  weak  O'l 


>   he. 

■   law  M. 
'lans  wrrr  rrmortxl 

...I    <-. ...    »..    


thrrr  ao  nutjr  to  tarn  |» 

...I  ..t  •»...   ....,^J^  of  Ifra. 


r»J  in 

«  n     i| 


iiiiir*«   i;  I*" 


md  of  a(H«)ici.     Tti«>r»- 


264 


BUNYAN'S  COMPLETE    WORKS. 


liui  here  is  the  poison— to  set  this  law  in  the 
room  of  a  mediator,  as  those  do  that  seek  to 
8tand  just  before  God  thereby;  and  then  noth- 
ing is  so  dishonourable  to  Christ  nor  of  so 
soul-destrcyitig  a  nature  as  the  law ;  for  that 
thus  placed  h.ath  not  only  power  when  souls 
are  di-hided,  but  power  to  delude  by  its  real 
holiness  the  understanding,  conscience,  and 
reason  of  a  man,  and  by  giving  the  soul  a  sem- 
blance of  iieaven  to  cause  it  to  throw  away 
Christ,  grace,  and  faith.  Wherefore  it  be- 
lioovcth  ail  men  to  take  heed  of  names  and  of 
appearances  of  holiness  and  goodness. 

Lastly.  8atan  will  yet  go  further;  he  will 
make  use  of  something  that  may  be  at  a  dis- 
tance from  a  moral  precept,  and  therewith 
bring  souls  under  the  law.  Thus  he  did  with 
Rome  of  old :  he  did  not  make  the  Galatians 
fail  frf)m  Christ  by  virtue  of  one  of  the  fen 
words,  but  by  something  that  was  aloof  of— by 
circumcision,  days  and  months,  that  were 
Lcvitical  ceremonies;  for  he  knows  it  is  no 
matter  nor  in  wliat  testament  he  found  it,  if  he 
can  therewitii  hide  Christ  from  the  soul :  "  Be- 
hohl  I,  Paul,  say  unto  you  that  if  you  be 
circumcised,  Christ  shall  profit  you  nothing; 
for  I  testify  again  to  every  man  that  is  cir- 
cumcised that  he  is  a  debtor  to  the  whole 
law."  Why  so,  seeing  circumcision  is  not 
one  of  tlie  ten  words?  Why,  because  they 
did  it  in  conscience  to  God,  to  stand  just 
before  him  thereby.  Now,  here  we  may  be- 
hold much  cunning  of  the  devil;  he  begins 
with  some  at  a  distance  from  that  law  which 
curseth,  and  so  by  little  and  little  bringeth  them 
under  it ;  even  as  by  circumcision  the  Gala- 
tians were  at  length  brought  under  the  law 
tliat  condcmneth  all  men  to  the  wrath  and 
jud-nu'ut  of  God.  I  have  often  wondered 
wiien  I  iiave  read  how  God  cried  out  against 
the  Jews  for  observing  his  own  command- 
ment, (Lsa.  i. ;)  but  I  perceive  by  Paul  that  by 
tliese  things  a  man  may  reject  and  condemn 
the  Lord  Jesus,  which  those  do  that  for  life. 
><et  up  aught,  whether  moral  or  other  institu- 
tion, besides  the  faith  of  Jesus. 

Let  men,  tiierefore,  warily  distinguish  be- 
iwi.xt  names  and  things,  between  statutes  and 
cummaiuiments,  lest  they  by  doing  the  one 
transgress  against  the  other.  Study,  there- 
fore, tlie  nature  and  end  of  the  law  with  the 
nature  and  end  of  the  Gospel;  and  if  thou 
■nnst  keep  them  distinct  in  thy  understand- 
ing and  conscience,  neither  names  nor  things, 
neither  statutes  nor  commandments,  can  draw 
tliee  from  the  faith  of  the  Gospel. 


And  that  thou  mayest  yet  be  helped  in  this 
matter,  I  shall  now  come  to  speak  to  the 
second  conclusion,  viz. : 

That  men  can  be  justified  from  the  curse 
before  God  while  sinners  in  themselves  by  no 
other  righteousness  than  that  long  ago  per- 
formed by  and  remaining  with  the  person  of 
Christ. 

For  the  better  prosecuting  of  this  position  I 
shall  observe  two  things : 

1.  That  the  righteousness  by  which  we 
stand  just  before  God  from  the  curse  was  per- 
formed by  the  person  of  Christ. 

2.  That  this  righteousness  is  inherent  only 
in  him. 

I.  As  to  the  first  of  these  I  shall  be  but 
brief. 

Now  that  the  righteousness  that  justifieth  us 
was  performed  long  ago  by  the  person  of 
Christ,  besides  what  hath  already  been  said,  is 
further  manifest  thus : 

1.  He  is  said  to  have  purged  our  sin?  by 
himself:  "When  he  had  by  himself  purged 
our  sins,  he  sat  down  on  the  right  hand  of 
God."  I  have  showed  that  in  Christ,  for  the 
accomplishing  of  righteousness,  there  were 
both  doing  and  suffering — doings  to  fulfil  all 
the  commands  of  the  law ;  suffering,  to  answer 
its  penalty  for  sin.  The  second  is  that  which, 
in  this  to  the  Hebrews,  is  in  special  intended 
by  the  apostle,  where  he  saith  he  hath 
"  purged  our  sins" — that  is,  by  his  precious 
blood,  for  it  is  that  alone  can  purge  our  sins, 
either  out  of  the  sight  of  God  or  out  of  the 
sight  of  the  soul.  Now  this  was  done  by  him- 
self, saith  the  apostle ;  that  is,  in  or  by  his 
personal  doings  and  sufferings.  And  hence  it 
is  that  when  God  had  rejected  the  offerings  of 
the  law  he  said,  "  Lo,  I  come !  A  body  hast 
thou  prepared  me  to  do  thy  will,  O  God." 
Now  by  this  will  of  God  (saith  the  Scripture) 
we  are  sanctified.  By  what  will?  Why,  by 
the  "  offering  up  of  the  body  of  Jesus  Christ," 
for  that  was  God's  will,  that  thereby  we  might 
be  an  habitation  for  him.  As  he  saith  again, 
"Jesus  also,  that  lie  might  sanctify  the  people 
with  his  own  blood,  suffered  without  the 
gate." 

2.  As  it  is  said  he  hath  "  purged  our  sins  by" 
himself,  so  it  was  by  himself  at  once:  "For  by 
one  offering  hath  he  perfected  for  ever  them 
that  are  sanctified."  Now  by  this  word,  at 
once,  or  by  one  offeriiig,  are  cut  off  all  those  im- 
aginary sufferings  of  Christ  which  foolish  men 
conceive  of;  as  that  he  in  all  ages  hath  suf- 
fered or  suffereth  for  sin  in  us.     No,  he  did 


"F  J L auncATioy  nv  as 

this  work  but  onct :  "  Not  thut  h.-  - 
himself  often,  a.s  the  hi^h  pri^t  . 
the  holy  place  every  yeur,  with  the  bloni  of 
others;  for  then  must  he  ufteu  have  nufTer-l 
since  the  foundution  of  the  world.     Hut  i> 
once,  in  the  end  of  the  world,  (in  the  tiim 
Pilate,)  hath  he  a|>|>iartil  t4>  put  uwny  »'ui 
the  sacrifiie   of  hiiiiH.lf."      Mark    how   to    i 
purpose  the  Holy  «ih.»Ht  •xprt'.tfth  it:  hf  h., 
fuffVreil  but  tiniY ;  an<l  tiiut  anrr,  itote ;  i. 
Ni'ic  he  is  CiihI  and  man  in  one  |H>rHuii 
hath  taken  the  body  that  wait  prepared 
now  once,  "  in  the  end  of  ihi*  world,  hatu 
appeared  to  put  away  sin  by  the  Mcritlee 
hiiMM'lf,"  by  the  otU-ring  up  of  the  body  of 
Je<*us  Christ  oner  for  all. 

3.   It  fiirtluT  appear*  in  that  by  hi*  r. 
tion  from  the  dead  the  nii'rcii'w  i>f  liixl  ai'  ... 
4ure  to  the  8oul,  (lotl  deelnrint;  by  that,  a«  w 
said  l)efore,  how  well  pleiUM-d  he  in  by  the  uii 
dertakiuf;  of  his  Son  for  the  salvation  of  the 
world:  "And  as  eonei'rnin}»  that  \\- 
up  from  the  dead,  now  no  mon-  ' 
corruption,   he  said  on  this  wino,  1   i% 
thee  the  sure  mercit^  of  l>avid."     I-'or 
l)ein);  clotluMi  with  man's  fli«h,  and  uii 
ing  for  man's  sins,  did  then  confirm  all 
us  by  his  resurrection  from  the  dead.     ^ 
by  the  risini;  of  that  man 
grace  are  made  sure  to  him  ' 
on  .Iesu<».     WluTffore,   ' 
gether  with  what  h.nth  . 

his  addressing  himself  to  the  work,  I  conclude 
that  men  can  Iw*  justifietl  from  the  eurn*  before 
God  while  sinners  in  themmdve*  bv  no  other 
riiihteousness  than  that 
the  person  of  ('hri*t.      ^ 
tnie  from  all  show  of 

Holy  Ghost  saith.  He  l... 

it  by  himself,  and  that  by  the  will  of  • 
once,  even   then  when  he  took  the  pr.-j'-i- 
bo«ly  upon  him.     "  Hy  the  will  of  Ond  wr  a 
»an«-tiJied,  tlir'.ii..'li  »'  •   •••'• -mij»  up  of  the  Ih"! 
of  .T<*«ii>*  ('hri't  ■">'■<  !■■:  .i.; 

1 1.  This  being  so.  the  »er«' 
manif«>st — namely,  that  the 
which  we  stand  ju^t  from  th- 
is only  iiilii  r.-nt  in  .li-xu*  < 
hath  iHul<rt.iken  tn  brimr  in 
eousne^s,  and  ■ 
own,  then  ih  i 
be  inherent  ii 
putittion ;  and  .. 
the  Konian*.  the  •; 
bec««Hf    neither   wfu.-  .i 
works  of  oun,  but  bwlowcti     . 


litl'i'TKIt  ttWnTh'OUS.SKSS.  ^^ 

•  already  prepared  by  the  nirrry  of  Gud  ia 

1  hrre  are  four  tlimgv  that  cunflnn  llik  for  • 

tr.,pl.    ■ 

1  hi*  riehtrouaocM  i«  aaid  to  be  lli«  riflii. 


bv  one 


eiTerta  of 

r- 


".f  the  111 


The  •!•< 


•oedllier  -^woflteM 

•  KMiHVB  by  wbkli  «•  itaod  jwi 


te  oT  IL 


J(J6 


BUNYAN'S  COMPLETE   WORKS. 


which  is  through  the  faith  of  Christ,  the  right- 
eousness which  is  of  God  by  faith."  Now,  by 
*his  opposition  (as  by  what  was  said  before) 
the  truth  is  made  exceedingly  clear;  for  by 
these  words,  "  not  having  my  own  righteous- 
ness," is  not  only  excluded  what  qualifications 
we  suppose  to  be  in  us,  but  the  righteousness 
tiiniugh  which  we  stand  just  in  the  sight  of 
God  by  them  is  limited  and  confined  to  a  per- 
Hon  absolutely  distinct— distinct,  I  say,  as  to 
liis  i)erson  and  performances  who  here  is 
called  God  and  Jesus  Christ;  as  he  saith  also 
in  the  prophet  Isaiah  :  "In  the  Lord  shall  all^ 
the  seed  of  Israel  be  justified,  and  shall  glory." 
In  the  Lord,  not  in  the  law ;  in  the  Lord,  not 
iu  themselves,  "And  their  righteousness  is 
of  me,  saith  the  Lord."  Of  me,  not  of  them- 
selves; of  ?ne,  not  of  the  law.  And  again, 
"Surely  shall  one  say.  In  the  Lord  have  I 
righteousness  and  strength."  Now,  as  I  have 
already  said,  all  this  is  to  be  understood  of  the 
righteousness  that  was  fulfilled  by  acts  and 
works  of  obedience,  which  the  person  of  the 
Son  of  God  accomplished  in  the  days  of  his 
Jlcsli  in  the  world— by  that  man,  I  say,  "the 
Lord  our  righteousness."  Christ  indeed  is 
naturally  and  essentially  righteousness;  but 
as  he  is  simply  such,  so  he  justifieth  no  man; 
for  then  he  r^eed  not  to  bear  our  sins  in  his 
Hesh  and  become  obedient  in  all  points  of  the 
law  for  us ;  but  the  righteousness  by  which  we 
stand  just  before  God  is  a  righteousness  con- 
sisting of  works  and  deeds,  of  the  doings  and 
sufl'erings  of  such  a  per.son,  who  also  is  essen- 
tially riglitcousness.  And  hence,  as  before  I 
have  hinted,  we  are  said  to  be  justified  by  the 
obedience  and  blood  of  the  Lord  Jesus  Christ, 
by  the  doings  and  sufieriugs  of  the  Son  of  God. 
And  hence  again  it  is  that  he  first  is  called 
h'iiiff  of  ri(/hl€ou.sii€ss ;  that  is,  "a  King  of 
rigiitcvfUsness,"  as  God-nuin,  which  of  necessity 
■iupposcth  his  personal  perfornuxnces,  and  after 
that  "  King  of  peace  ;"  for  what  he  is  naturally 
and  eternally  in  his  Godhead  he  is  not  to  us, 
but  himself;  but  what  he  is  actively  and  by 
works  he  is  not  to  himself,  but  to  us.  So, 
then,  he  is  neither  King  of  righteousness  nor 
of  pt'ace  to  us,  as  he  is  only  the  eternal  Son  of 
the  Father,  without  his  being  considered  as 
our  priest  and  undertaker;  he  hath  obtained 
(by  works  of  righteousness)  eternal  redemption 
for  us.  So,  then,  the  righteousness  by  wdiich 
we  stand  just  before  God  is  a  righteousness  in- 
herent (only)  in  Christ,  because  a  righteous- 
iie.ss  performed  by  him  alone. 

Now,  that  rigiueousness  by  which  we  stand 


just  before  God  must  be  a  righteousness  con- 
sisting of  personal  performances.  The  reason 
is,  because  persons  had  sinned.  This  the 
nature  of  justice  requireth,  that  "since  by 
man  came  death,  by  man  shall  come  also  the 
resurrection  from  the  dead."  The  angels 
therefore,  for  this  very  reason,  abide  undei 
the  chains  of  everlasting  darkness,  because  ho 
"  took  not  hold  on  them  " — that  is,  by  fulfill- 
ing the  righteousness  for  them  in  their  nature. 
That  is  a  blessed  word :  "  To  you,  to  you,  is 
born  this  day  in  the  city  of  David  a  Saviour, 
which  is  Christ  the  Lord."  To  you,  not  to 
angels ;  to  you  is  born  a  Saviour, 

3.  It  is  yet  further  evident  that  the  right- 
eousness by  which  we  stand  just  before  God 
from  the  curse  is  a  righteousness  inherent  not 
in  us,  but  Christ,  because  it  is  a  righteousness 
besides  and  without  the  law  itself.  Now,  take 
away  the  law  and  you  take  away  the  rule  of 
righteousness.  Again,  take  away  the  rule  and 
the  act  as  to  us  must  cease :  "  But  now  the 
righteousness  of  God  without  the  law  is  mani- 
fested, being  witnessed  by  the  law  and  the 
prophets."  So,  then,  by  such  a  righteousness 
we  are  justified  as  is  not  within  the  power  of 
the  law  to  command  of  us. 

Question.  But  what  love  is  that  Vvhich  hath 
not  power  to  command  our  obedience  in  the 
point  of  our  justification  with  God? 

Answer.  The  moral  la,w,  or  that  called  the 
ten  commandments.  Therefore  W'e  are  neither 
commanded  to  love  God  or  our  neighbour  as 
the  means  or  part  of  our  justifying  righteous- 
ness. Nay,  he  that  shall  attemjjt  to  do  these 
things,  to  be  delivered  from  the  curse  thereby, 
by  the  Scripture  is  holden  accursed  of  God : 
"As  many  as  are  of  the  works  (or  duties)  of 
the  law  are  under  the  curse,"  &c.,  because  we 
are  justified,  not  by  that  of  the  law,  but  by  the 
righteousness  of  God,  without  the  law — that  is, 
without  its  commanding  of  us,  without  our 
obedience  to  it,  "Freely  by  liis  grace,  through 
the  redemption  that  is  in  Jesus  Christ,  whom 
God  hath  set  forth  to  be  a  propitiation,  through 
faith  in  his  blood."  This  is  the  righteousness 
of  God  without  the  law ;  that  is,  without  any 
of  our  obedience  to  the  law.  Wherefore,  the 
righteousness  by  which  we  stand  just  in  the 
sight  of  God  cannot  be  inherent  in  us,  but  in 
Christ  the  King  thereof. 

4.  This  is  further  made  apparent  by  the  ca- 
pacity that  God  will  consider  that  soul  in  to 
whom  he  imputeth  justifying  righteousness; 
and  that  is  as  one  that  worketh  not,  as  one 
that  stands  ungodly  in  the  judgment  of  the 


OF  JUSTJFlCATJoy  jsy  AS  IMPVT&D  RIOBTBOVSSK 
and 


J"" 


law.     But   tliU    I    have   hauilUtl   K.  f.-r. 
therefore  aball  |.iuw  it  horu. 

0.  To  Conclude.     If  any  wurkn  "i  .mrn  i.    '  ! 
justify  us  before  God,  they  wouUI  b«  •• 
ufter  fuitli  receiveil,  but  it  i-     ^ 
do  not.     Therefore  thf  ri-.'! 
titiet)  us  from  the  cur  >  >d  u  m  right* 
couxiic.vs  inherent  nnl} 

TImt  works  ufter  faith  do  not  juntify  u«  from 
till'  curse  in  the  «ighl  of  God  \»  ovidcut— 

1.  lk?cause   no  worka  of  tho  naiiiU  can  be  I  br  . 
jiiwiified  by  tlie  moral   law,  con     " 
thf  law  of  works  for  lif»'.  fi.r  tli 
a    truth    for   ever.     NN 
nui."»t  1)0  justitied  by  ti. 
is  tliat  pronounccth  the  cuntv ;    unlcM  t 
that  curse  be  taken  away   by  the  work, 
work  cannot  justify  uti  before  God.     Hut 
curse  cannot  be  taken  away  but  ' 
nea-*  that  is  first  a|>|>roveiI  of  b\ 
to  curseth  ;  for  if  that  shall  yer 
want  of  a  full  ^ati.sfuction,  the  |><  ' 
cth.     This  is  evident  to  rex^on,  and  < 

by  the  authority  of  God'H  word,  as  ha; 

already  proved,  becaUH«  the  law,  once  broken, 
pronounccth  death,  e.\|nct«lli  «!      ' 
ecutcth  the  same  on  him  tiiat  w. 
judgment  of  the  law.     Hut  no 
liever  is  capable  of  an^werin^'  t 
the  law ;  theref  >re  none  of  1. . 

him  bef<»re  CJ(kI,  for  the  law  ; .  . 

in^  complaineth. 

2.  No  works  of  faith  can  justify  lu  front 
curse  before  Go«l,  iM-cauiM?  of  tin-  Hiint  uf  ; 
fection  that  is  in  ' 
if  faith   be   not   j 

perfect — I    mean    with   that   |MTfecti<>n    .i< 
please  divine  justice.     Cooaidrr  th<' 
one  that  hatb  to  do  with  God.imnictl. 
himself.     Now,   that   faith    '  ' 

Ihi.n  kind  of  prrfeition  it 
when  men  h»  r"'  kiiMv  ■ 
part.     Now,  he  til. it  I 
but  in  part,  and  he  th  . 
a  part  waniiog  in  the  j..  .^... 
of  (k)d.     So,  then,  when  ihou 
thou  canut,  th<«ii   '  i  "     ' 
duty,  and  ho  an  - 
curjw  by  wliat  li. 

3.  lU-sid.-H,  it   i  ^^f  ^  mfin'Vr  • 
the  workn  of  faith   k' 
God,  becaas4>  then  fu::.   . 
with  ila  neck    behind   it. 
nature    and     nnt'. 
mercy   of  Go«l   t 
Christ,  and  aa  .<iucU   lU  vutuc  oiid  cJlccUcucj 


I  ia  to  expect  j 
I  him :    but   b> 


4  Uiv 


d 
*t 

Un*. 


curve  before  Ood  by  ibe  vurk*  iluii  flow 
(aith. 
4.  To  put  all  out  of  doabc.  the  mUii 


-I  of    the   l,Aa»b. 


\ 

i 

;  .le 
fhm 


c!£ll  llie  wxri^a  pi  Uiin,  ux 


968 


BUNYAN'S  COMPLETE   WORKS. 


cepted  but  as  they  come  through  Jesus  Christ, 
even  through  his  intercession  and  blood.  So, 
then,  Chris"t  doth  justify  both  our  person  and 
works,  not  by  way  of  approbation,  as  we  stand 
in  ourselves  or  works  before  God,  but  by  "pre- 
senting  of  us  to  his  Father  by  himself,  wash- 
ing what  we  are  and  have  from  guilt  in  his 
blood,  and  clothing  us  with  his  own  perform- 
ances. This  is  the  cause  of  our  acceptance 
with  God,  and  that  our  works  are  not  cast 
forth  of  lus  presence. 

Xj.sE.  — Is  justifying  righteousness  to  be 
found  in  the  person  of  Christ  only?  Then 
this  j-hould  admonish  us  to  take  heed  of  seek- 
ing it  in  ourselves— that  is,  of  working  right- 
eousness, thereby  to  appease  the  justice  of 
God,  lest  by  so  doing  we  affront  and  blaspheme 
the  righteousness  of  Christ.  He  that  shall  go 
about  to  establish  his  own  righteousness,  he  as 
yet  doth  defiance  to  that  which  is  of  God,  of 
Ciod's  appointing,  of  God's  providing,  and  that 
only  wherewith  the  justice  of  the  law  must  be 
well  pleased.  Wherefore,  take  heed,  I  say,  of 
'loing  such  a  thing,  lest  it  provoke  the  eyes  of 
the  Lord's  glory.  "When  I  shall  say  to  the 
righteous  that  he  shall  surely  live,  if  he  trust 
»o  his  own  riijrhteousness  and  commit  iniquity 
all  his  righteousness  shall  not  be  remembered, 
but  for  his  iniquity  that  he  hath  committed, 
ho  shall  die  for  it."  Mark,  though  he  be 
righteous,  yea,  though  he  have  a  promise  of 
life,  yet  he  shall  die.  But  why?  Because  he 
sinned  against  the  Lord  by  trusting  to  his  own 
righteousness ;  therefore  he  must  die  for  it. 

Tliore  are  some  things  that  will  pi-eserve  a 
man  from  splitting  upon  this  rock;  as — 

1.  Get  good  acquaintance  with  the  covenant 
of  grace,  and  of  the  persons  concerned  in  the 
conditions  of  that  covenant.  The  conditions 
(of  that  covenant)  are — that  a  righteousness 
>hall  be  brought  into  the  world  that  shall 
please  the  justice  of  God  and  answer  (  and  so 
remove  the  curse  of )  the  law.  Now,  he  that 
dotij  perform  this  condition  is  Christ;  there- 
fore the  cpvenant  is  not  immediately  with 
man,  but  with  Him  that  will  be  the  mediator 
lietwixt  God  and  man. 

"  As  for  thee,  by  the  blood  of  thy  covenant," 
speaking  of  Christ.)  So  then  Christ,  the  man 
<  'lirist,  is  he  who  was  to  bring  in  these  eon- 
ilitions— to  wit,  everhtsting  righteousness. 
And  hence  it  is  that  God  hath  said,  "Christ 
*liail  be  the  covenant  of  the  people;"  that  is, 
he  .shall  be  our  condition  to  God-ward.  He 
therefore  is  all  our  righteousness  as  to  the 
point  of  our  justification  before  God;  he  is 


the  covenant  of  the  people  as  well  as  the  light 
of  the  Gentiles ;  for  as  no  man  can  see  but  in 
the  light  of  his  Spirit,  so  no  man  can  stand 
but  in  and  by  him :  "  He  is  the  covenant  of 
the  people,  the  conditions  and  qualifications 
of  the  people."  So  that  to  God-ward  "  Christ 
is  all  in  all,"  and  no  man  any  thing  at  all. 
"  He  hath  made  with  me  an  everlasting  cov- 
enant ;"  with  me  as  I  stand  in  my  head,  Christ, 
who,  because  he  hath  brought  in  everlasting 
righteousness,  therefore  hath  removed  the 
curse  of  the  law.  Wherefore  he  adds,  this 
covenant  "  is  ordered  in  all  things  and  sure," 
because  all  points  that  concern  me,  as  to  re- 
demption from  the  curse,  are  taken  away  by 
Christ,  (as  before  is  discoursed.)  Look,  then, 
upon  Christ  as  the  man,  mediator,  undertaker, 
and  accomplisher  of  that  righteousness  in  him- 
self wherein  thou  must  stand  just  before  God, 
and  that  he  is  the  covenant  or  conditions  of  the 
people  to  God-ward,  always  having  in  himself 
the  righteousness  that  the  law  is  well  pleased 
with,  and  always  presenting  himself  before 
God  as  our  only  righteousness. 

2.  That  this  truth  may  be  the  more  heartily 
inquired  into  by  thee,  consider  thine  own  per- 
fections; I  say,  study  how  polluted  thou  art, 
even  from  the  heart  throughout.  No  man 
hath  an  high  esteem  of  the  Lord  Jesus  that  is 
a  stranger  to  his  own  sore.  Christ's  Church  is 
an  hospital  of  sick,  wounded,  and  afflicted  peo- 
ple, even  as  when  he  was  in  the  world  the 
afflicted  and  distressed  set  the  highest  price 
upon  Jesus  Christ.  Why?  They  were  sick 
and  he  was  the  physician,  but  the  whole  have 
no  need  of  him.  And  just  thus  it  is  now : 
Christ  is  offered  to  the  world  to  be  the  right- 
eousness and  life  of  sinners;  but  no  man  will 
regard  him  save  he  that  seeth  his  own  pollution, 
he  that  seeth  he  cannot  answer  the  demands 
of  the  law,  he  that  sees  himself  from  toj)  to 
toe  polluted,  and  that  therefore  his  service 
cannot  be  clean  as  to  justify  him  from  the 
curse  before  God;  he  is  the  man  that  must 
needs  die  in  despair  and  be  damned,  or  must 
trust  in  Jesus  Christ  for  life. 

Further,  this  rule  I  would  have  all  receive 
that  come  to  Jesus  Christ  for  life  and  salva- 
tion : 

1.  Not  to  stick  at  the  acknowledgment  of 
sin,  but  to  make  that  of  it  which  the  law  makes 
of  it.  "  Acknowledge  thine  iniquity,"  saitl 
the  Lord.  This  is  a  hard  pinch,  (I  know  what 
I  say,)  for  a  man  to  fall  down  under  the  sense 
of  sins  by  acknowledging  them  to  be  what  the 
Lord  saith  they  are — to  acknowledge  them,  I 


OF  Jl'STIFlCATIOy  BY  AS  IMrVTFh   i.i>,Hitn  n.^a.w 


i«cn 


*ay,  in  their  own  defiliiij»  and  polhf=  V  • '"  M.     But  what  arv  ««  to 

to  acknowledge  them  in  their  unr- 

aggrii\  iited    cireumstunces ;     to 

them  in  their  UtKl-titl't-nding  nfi-l 

ing  nature,  e.Hpeeially  when 

burdened  with  the  guilt  of  t  i 

duty :  "  If  wo  confuM  our  aiim,  he  b  faitt' ' 

and  just  to  fi>rgivc;"  yea,  to  ihi*  In  n 

the  prouiiiie, "  He  tluit  eonfeioM'th  and  i 
them  liiuill  ftnd  niert*y."     Ti. 
it  were  hiy  elaini  to  the  mer 
me  thoroughly,"  »aid  he,  '•  fr..tu  i, 
and  cleunHe  me  from  n»y  nin,  for  I   . 

my  tnmsgrt's.Mioii,  and  my  iiin   u  ever  iMlore  .  and  what  rkith  doth  dft  In  IbeMlvaUoa  of  lb* 
me."     Thi'Ugh  then  thou  art  to  blunh  and  b«      auul. 

a^thoinod  when  thou  romembcrmt  thy  nitui  and  |       Now,  that   bilh   mi«bl  b«  Helped  In   ikb 
iniquiticit,  yet  do  not  hide  thoni:  "Ho   •'    ' 
hideth  his  !«init  .nhull   n<>i  prikniwr."     Do 
letuien  them;  donotHpcnk  <'i   ' 

ftl'ter  a  niineing  way  :  "Aeki  . 

iquities,  that  thou  haitt  sinneti  ngtun«t  the  i^>rd  int" 
thy  (.tixl,  and  htust  ttcatteretl  thy  way*  to  the  our 
strangers  under  erer}'  gtevn  tree;  and  yc  have  j  C'hr 
not  obeye«l  my  voiee,  Haith  the  Lonl."  I  and  uuc     <• -i,!  r  ■ 

'1.  If  we  woulil  come   t«»  L'hriitt  ariifht,  wn  I  vou,"     Kurthrr,  a< 
mu.Ht  only  ackrinwhdire  mir  hJhh   «■    \: 
acknowledge  tlu'iii,  ami  til. n- ".t'>i« ;   -' 
from  attempting  to  do   aught  ti>   |>r 
good  before  God,  but  only  to  receive  tl 
oflered.     Only  aeknowUxige  thine  ii 
Men  are  subject  to  two  extreiu 
confesw  sina  noti«>nally  and  by  • 
else,  together  with  the  ctinr  _^ 

labour  to  do  Home  li..Iy  w-  :  ^—1  rrfM  i»  mrtr   fV  It  b  »K«  HMal 

tRl'ir  Durdenetl  C'ti-rieiice  and  fjwcill 

the   inercy   of    ^'^^       N"W     i.  *->u\ 

dangeroUfl  and  \ ' 

cauHo  the  wound   i-*  . 

godly,   because  the  c-  -h 

Only  ju-krinu  I 

David,  till 

■tO<Ml  l«,ti>r<'  t!>'- 

garments  till  tlic  1.      .  , 

him.     In  the  matter  of  ttr 

mujtt  know  nothing,  *fr  xm'  * 

but  thine  own  xiik  mid  (  h 

Only  a  » 

Snviour  d 

the  Saviour  to  iii>  hi*  work  '* 

hi«  nkirt  over  the  ■•iiiiiir :   .^  *' 


oeirc  by  Ul 

eotuneiM.     Atii  .^ >....    •  .... 

oomeM  to  CkmI,  lieth  di>wn  in  h- 

her  .•..iiiu-i.in  corereth  her,  and  ->  iittj; 

pard.'ii  .   .ai!*, 

UsK  11— I  c^me  now  to  the  mcimmI  rami  •  U«a4«4, 


^**ior 


yTo 


BUNYAN'S  COMPLETE   WORKS. 


But  a  little  to  insert  at  large  a  few  more  of 
the  excellencies  of  it,  and  so  draw  towards  a 
conclusion. 

First.  The  more  thou  believest  for  remis- 
sion of  sins,  the  more  of  the  light  of  the  glori- 
ous Uosjiel  of  Christ  thou  receivest  into  thy 
soul.  "For  therein  is  the  righteousness  of 
God  revealed  from  faith  to  faith ;"  that  is,  ac- 
cording to  the  degree,  of  faith:  little  faith 
sceth  but  little,  but  great  faith  seeth  much ; 
uud  therefore  he  saith  again  that  by  faith  we 
have  "access  into  the  grace  of  God."  The 
reason  is — 

1.  Because  faith,  having  laid  hold  upon 
Christ,  "hath  found  Him  in  whom  are  hid  all 
the  treasures  of  wisdom  and  knowledge."  In 
him  tiurefore  it  finds  and  sees  those  heights 
;ind  depths  of  Gospel  mysteries  that  are  no- 
where else  to  be  found ;  nay,  let  a  man  be 
destitute  of  faith,  and  it  is  not  possible  he 
fthould  once  think  of  some  of  them. 

1'.  By  this  means  the  Holy  Spirit  is  plenti- 
fully received.  Now  the  Sj)irit  of  God  is  a 
spirit  of  wisdom  and  revelation,  but  yet  so  as 
in  tlic  knowledge  of  Christ;  otherwise  the 
Spirit  will  show  to  man  not  any  mighty 
thing,  its  great  delight  being  to  open  Christ 
and  to  reveal  him  unto  faith.  Faith  indeed 
can  ^ee  him,  for  that  is  the  eye  of  the  soul ; 
and  tiie  Spirit  alone  can  reveal  him,  that 
being  the  searcher  of.  the  deep  things  of  God. 
By  these,  therefore,  the  mysteries  of  heaven 
are  revealed  and  received ;  and  hence  it  is 
that  the  mystery  of  the  Gospel  is  called  the 
mystery  of  faith,  or  the  mystery  with  which 
faith  only  hath  to  do.  Wouldst  thou  then 
know  the  greatest  things  of  God?  Accustom 
thyself  to  the  obedience  of  faith,  live  upon  thy 
justifying  righteousness. 

And  never  think  that  to  live  always  on 
Christ  for  justification  is  a  low  and  beggarly 
thing,  and,  as  it  were,  a  staying  at  the  founda- 
tion ;  for,  let  me  tell  you,  depart  from  a  sense 
I'f  ihe  meritorious  means  of  your  justification 
with  God,  and  you  will  quickly  grow  light, 
and  frothy,  and  vain  :  besides,  you  will  always 
be  >ubject  to  errors  and  delusions;  for  this  is 
not  to  hold  llie  head,  from  or  ''  through  which 
nourishment  is  administered."  Further,  no 
man  that  buildeth  forsakes  the  good  founda- 
tion—that is,  the  ground  of  his  encouragement 
•.«)  work— for  upon  that  is  laid  the  stress  of  all, 
and  without  it  nothing  that  is  framed  can  be 
supjM.rteu,  but  must  inevitably  fall  to  the 
ground.  Again,  why  not  live  upon  Christ 
always,  and  especially  as  he  standeth  the  me- 


diator between  God  and  the  soul,  defending 
thee  with  the  merit  of  his  blood,  and  covering 
thee  with  his  infinite  righteousness  from  the 
wrath  of  God  and  curse  of  the  law?  Can 
there  be  any  greater  comfort  ministered  to 
thee  than  to  know  thy  person  stands  just 
before  God — just  and  justified  from  all  things 
that  would  otherwise  swallow  thee  up?  Is 
peace  with  God  and  assurance  of  heaven  of  so 
little  respect  with  thee  that  thou  slightest  the 
very  foundation  thereof,  even  faith  in  the 
blood  and  righteousness  of  Christ?  And  are 
notions  and  whimsies  of  such  credit  with  thee 
that  thou  must  leave  the  foundation  to  follow 
them?  But  again,  what  mystery  is  desirable 
to  be  known  that  is  not  to  be  found  in  Jesus 
Christ,  as  priest,  prophet,  or  King  of  saints? 
"  In  him  is  hid  all  the  treasures  of  them,"  and 
he  alone  hath  the  key  of  David  to  open  them. 
Paul  was  so  taken  with  Jesus  Christ  and  the 
knowledge  of  this,  that  he  was  crucified  for  us, 
that  he  desired,  nay,  determined,  not  to  know- 
any  thing  else  among  the  Corinthians,  that 
itched  after  other  wisdom. 

Objection.  But  I  see  not  that  in  Christ  now 
that  I  have  seen  in  him  in  former  days :  besides, 
I  find  the  Spirit  leads  me  forth  to  study  other 
things. 

Answer.  To  the  first  part  of  this  objection  I 
would  answer  several  things : 

1.  The  cause  why  thou  seest  not  that  in 
Christ  now  which  thou  hast  seen  in  him  in 
former  days  is  not  in  Christ,  but  in  thy  faith  ; 
he  is  the  same,  as  fresh,  and  as  good,  and  as 
full  of  blessedness  as  when  thou  did  most  re- 
joic~e~in  him. 

3.  Sin  is  the  same  as  ever,  and  so  is  the 
curse  of  the  law :  the  devil  is  as  busy  as  ever, 
and  beware  of  the  law  in  thy  members.  Re- 
turn therefore  to  thy  rest,  O  soul !  for  he  is 
thy  life  and  the  length  of  thy  days. 

4.  Guilt  is  to  be  taken  off  now,  as  it  was 
years  ago ;  and  whether  thou  seest  it  or  no, 
thou  sinnest  in  all  thy  works :  how,  then, 
canst  thou  stand  clear  from  guilt  in  thy  soul 
who  neglectest  to  act  faith  in  the  blood  of 
the  Lamb?  There  thou  must  wash  thy  robes, 
and  there  thou  must  make  them  white.  Eov. 
vii.  14,  15. 

5.  I  conclude,  then,  thou  art  a  polluted,  sur- 
feited, corrupted,  hardened  creature,  whosoever 
thou  art  that  thus  objectest. 

But  1  find  (sayest  thou)  as  if  the  Spirit  led 
me  forth  to  study  other  matters. 

Answer.  What  other  matters?  What  mat- 
ters besides,  above,  or  beyond  the  glorious  Gos- 


OF  JUSTIFWATIUS  BY  AS  JMVUrKD  iliW^i  i  rwt  .»  a  w 


971 
"I 


'Ml 


ut 
•«c»iiM  h«  bciwltk  Um 


AKain,  livioff  bjr  fiUlh  awikca  aauui 


I>ol  of  JtsUsChrjst  audof  our  accfjitancc  wilh  I  h,-^  ' 

CJotl  through  him?     What  npiril,  ur  dm-trino.  I  u; 

or  wisdt>m  Hoover  it  be  that  ci-ii! 

conifth    not    from,  and    thnt 

within  the  hoiuU  of  the  i< 

is  not   Worthy  tlie  stuily  ■ 

neillicr  is  it  fiMnl  for  the  fuilh  o|  J. 

foi  that  is  the  t\vA\  of  Christ,  (and  t  .„.,...  .  ,^,    ....  , 

nul  life.)     Whither  will  you  g..?     I  ;  |J»c    Uriutrtl.  ai. 

the  Bpirit  «if  Antichrist,  for  many  I.. 

are  gone  out  into  the  world.     I  told 

that  the  ."Spirit  of  Ci»k|  i.o  • 

anil  revehition  in  the  kn<.- 

tliat  without  and  lM->i.|t »  tlie  l..ir\l  Je»u« 

covereth  nothing;  it  i«  •»tnl  to  tentify  of  ! j,...^ .,,... 

it  is  sent  to  bring  hi«  word*  to  uur  rcuicm-  | 

brance;    it  is  sent  to  take  of  hi«  t?  ' 

show   them    unto   u."*.     Wherefore,   : 

that  the  Spirit  of  J. 

from   the  hlooil   ami    . 

that  i.H  but  the  !<pirit  of  di-lu»ion 

devil,  who«ie  teachings  eml  in   |ht  : 

destruction.     Tonipt  not  Christ  an  they  ■ 

did.     lUu  how  did  they  tempt  him?     \V' 

loathing  tht>  ntanna,  which  wiw  the  type 

flenh  and  bloo«l,  which  we  are  l<>  rat  of  1 

licving.     I  say,  tempt  him  M"t,  !•-•?  y..i!  ' 

stroyed  by  the  .nerpent.  !>  ^  cooie. 

of  hIu  ;  for  take  away  C'h:  "I   Li. 

and  there  is  no  more   Mcrifice  for  »in;  if  •<•. 

thou  wilt  be  des«troye<l  by  tlie  di-wtroycr,  Ac. 

Hut  again.    Livinj;  by   faith   begrta  in   th< 
heart  a  snn-likf   h>>'  ' 
(uMl-wanl  in  all  oui 
<iur  weakn<s-*t  -i  and  undi-r  uii 
it  is  a  blf<-.i-.l  thing  to  bv  ir 
holy  boldnciw  and  confi-i  >vanl  that 

he  i.s  on  our  side,  that  he  i-.^-  >..  ,«fl  wi?''  ■ 
and  that  he  will  plead  our  caiuc  with 

that     ;  :    Ua.      Bu'      '         '  I 

faith  ...  !•>.  and  n' 

'ir    heart,     ilii.n    i- 
a' ways  triumph  anM 
L  >rd  Jcflun.     Ho  lived  the  t 
l.aith  seta  a  man  in  the  fav-- - 
.  i»d  makcM  a  man  v?«-  th:i' 
thi!«    life,   it   "Ii 
mercy  of  (mhI,  : 
ing  to  heaven,  but  i 
he  comes    there.      I  ; 
high;  he  livca,  he  ia  rid  of  •! 

cark ing  rarest,  and  in  all  hi*  .■.,-...^..-  —    --i 

(Jo«l  to  go  to.     Tliu*  I>arid.  whro  all  ••  loglofj, 

looked  iiwry  ii{M>n   him,  "rn<».iiraK'  ' 

in  the    ly.nl  hi*  O-l."      I>i»ni.l   xU  "K* 

in   hia  God,  and   knew  that   all  bia  Uv>uUU.      du:^  wf  Ulictut^  ajU  U  a*  jdtAid  >A  laUuig 


ro« 
.1. 


tb« 
by 

'''lal 

nit 
tb« 

OS 

»»• 

b«- 

!.   I 

«r  a 

^1 

rd 

dp 

to 


or.  I  mlrbl  tnM  ihal^  W^^  W  ^'*b  *» 


■.Ur 


972 


BUNYAN'S  COMPLETE   WORKS. 


short  here  as  in  any  other  command  of  God. 
"  Tliis  is  his  commandment,  that  you  believe ; " 
believe,  therefore,  in  the  name  of  the  Lord 
Jesus.  This  is  the  will  of  God,  that  you  be- 
lieve; believe,  therefore,  to  the  saving  of  the 
boul.  Unbelief  is  a  fine-spun  thread,  not  so 
easily  discerned  a.s  grosser  sins,  and  therefore 
that  is  truly  the  sin  that  doth  so  easily  beset 
us.  The  light  of  nature  will  show  those  sins 
that  are  against  the  law  of  nature,  but  the  law 
of  faith  is  a  command  beyond  what  flesh  or 
nature  teacheth.  Therefore  to  live  by  faith  is 
BO  much  the  harder  work ;  yet  it  mustbe  done, 
otlierwise  thine  other  duties  iwofit  thee  noth- 
ing ;  for  if  a  man  give  way  to  unbelief,  though 
he  be  most  frequent  in  all  other  duties  besides, 
HO  often  as  he  worshippeth  God  in  these  he  yet 
saith  God  is  a  liar  in  the  other,  even  because 
he  hath  not  believed:  "  He  that  believeth  not 
God  hath  made  him  a  liar,  because  he  believ- 
otli  not  the  record  that  God  gave  of  his  Son. 
And  this  is  the  record  that  God  hath  given  us 
of  eternal  life ;  and  this  life  is  in  his  Son." 
So,  then,  when  thou  givest  way  to  unbelief, 
when  thou  dost  not  venture  the  salvation  of 
tliy  soul  upon  the  justifying  life  that  is  in 
Christ,  that  is  in  his  blood,  &c.,  at  once  thou 
givest  the  lie  to  the  whole  testament  of  God ; 
yea,  thou  tramplest  upon  the  promise  of  grace, 
and  countest  this  precious  blood  an  unholy 
and  unworthy  thing.  Now  how  (thou  doing 
thus)  the  Lord  should  accept  of  thy  other  du- 
ties, of  prayer,  alms,  thanksgiving,  self-denial, 
or  any  other,  will  be  hard  for  thee  to  prove. 
In  the  mean  time  remember  that  faith  pleaseth 
(iod,  and  that  without  faith  it  is  impossible  to 
{•lease  him.  Remember  also  that  for  this 
cause  it  was  that  the  offering  of  Cain  was  not 
accepted.  "  By  faith  Abel  offered  unto  God  a 
more  excellent  sacrifice  than  Cain;"  for  by 
faith  Abel  first  justified  the  promise  of  the 
Messias,  by  whom  a  conquest  should  be  ob- 
tained over  the  devil  and  all  the  combination 
of  hell  against  us.  Then  he  honoured  Christ 
by  believing  that  he  was  able  to  save  him ;  and 
•  n  token  that  he  believed  these  things  indeed 
hf  presented  the  Lord  with  the  firstlings  of 
iiis  flock,  as  a  remembrance  before  God  that 
he  believed  in  his  Christ;  and  therefore  it  is 
oaid,  "  By  faith  he  offered ; "  by  which  means 
tlie  offering  was  accepted  of  God,  for  no  man's 
offering  can  be  accei)ted  with  God  but  his  that 
Bliiiids  righteous  before  him  first.  But  unbe- 
lief hohielh  men  under  their  guilt,  because 
they  have  not  believed  in  Christ  and  by  that 
means  put  on  his  righteousness.     Again,  he 


that  believeth  not  hath  made  invalid  (what  in 
him  lies)  the  promise  of  God,  and  merits  of 
Christ,  of  whom  the  Father  hath  spoken  so 
worthily.  Therefore  what  duties  or  acts  of 
obedience  soever  he  performeth,  God  by  na 
means  can  be  pleased  with  him. 

By  this,  therefore,  you  see  this  miserable 
state  of  the  people  that  have  not  faith  :  what- 
ever they  do,  they  sin  ;  if  they  break  the  law, 
they  sin ;  if  they  endeavour  to  keep  it,  they 
sin.  They  sin,  I  say,  upon  a  double  account . 
first,  because  they  do  it  but  imperfectly ;  and, 
secondly,  because  they  yet  stay  upon  that,  re- 
sisting that  which  is  perfect,  even  that  which 
God  hath  appointed.  It  mattereth  not  (as  to 
justification  from  the  curse)  therefore,  men 
wanting  faith,  whether  they  be  civil  or  pro- 
fane, they  are  such  as  stand  accursed  of  the 
law,  "becai;se  they  have  not  believed,"  and 
"  because  they  have  given  the  lie  to  the  truth," 
and  to  the  God  of  truth.  Let  all  men,  there- 
fore, that  would  please  God,  make  conscience 
of  believing — on  pain,  I  say,  of  displeasing 
him,  on  pain  of  being  with  Cain  rejected,  and 
on  pain  of  being  damned  in  hell.  "He  that 
believeth  not  shall  be  damned."  Faith  is  the 
very  quintessence  of  all  Gospel  obedience,  it 
being  that  which  must  go  before  other  duties, 
and  that  which  also  must  accompany  whatever 
I  do  in  the  worship  of  God  if  it  be  accepted  of 
him.  Here  you  may  see  a  reason  why  the 
force  and  power  of  hell  is  so  bent  against  be- 
lief: Satan  hateth  all  the  parts  of  our  Chris- 
tian obedience,  but  the  best  and  chiefest  most. 
And  hence  the  apostle  saith  to  the  Thessalo- 
nians  that  he  sent  to  know  their  faith,  lest  by 
some  means  the  tempter  have  temjjted  them, 
and  so  his  labour  had  been  in  vain.  Indeed, 
where  faith  is  wanting  or  hath  been  destroyed, 
all  the  labour  is  in  vain ;  nothing  can  profit 
any  man,  neither  as  to  peace  with  God  nor  the 
acceptance  of  any  religious  duty;  and  this,  I 
say,  Satan  knows,  which  makes  him  so  to  bend 
his  force  against  us. 

There  are  three  things  in  the  act  of  believ- 
ing which  make  this  grace  displeasing  to  the 
wicked  one : 

1.  Faith  discovereth  the  truth  of  things  to 
the  soul — the  truth  of  things  as  they  are, 
whether  they  be  things  that  are  of  this  world 
or  of  that  which  is  to  come,  the  things  and 
pleasures  above,  and  also  those  beneath. 
Faith  discovereth  to  the  soul  the  blessedness, 
and  goodness,  and  durableness  of  the  one,  the 
vanity,  foolishness,  and  transitoriness  of  the 
other.     Faith  giveth  credit  to  all  things  thai 


OF  JrsTltifMin,\    i:\    .i.v   IMrilKD   KJUUTKOL'SXKSSi 

fcri-  wriiuii   in  tlie  law  and   in  th<-   • 

Ixjth   IS  t<»  the  beinjj,  iialiir**,  uri<)  n" 

God,   the    blcHjifd    in- 

Jfsus  Christ,  thr  .rl.)r\ 

of  liifl,  th«i  s\VL-«tiii-«»  of  the  |>ruiutM  Mnd  U»«- 

terror  of  the  thn-atfnin^  nnd   ••■•■■-•-   ■  •'  •* 

word.     Hy  which  nminit  Satan 

trated  in  his  astaults  wli.n  ' 

love  this  world  or  hIIi^Iii  ti. 

for  he  ean  do  ni>  ^Trat  niutlt^f  i 

to  any  hut  tluwe  who  want  t' 

vain  is  thf  snare  laid  in  the  tiiiht  oi 

therefore  he  niiwl  firat  blind  and  l.--.  . 

the  mindrt  of  men,  "  that  the  li^ht  of  (he  . 

ioUH  CfOitpel  tif  ChriHt,  who  in  th- 

Mhould  not  »hine  into  them,"  r' 

harm  to  the  soul.    Now,  laith  ; 

pinlly  man,  and  t!i:if   >ir  i  .*  tlu-  ' 

whatever  Satan  -  thernkxiui  the  . 

of  this  world,  tl.  ..  .^s  of  t»in,  »'!■•  > 

tainty  of  another  world,  or  the  like. 

2.  Faith  wraps  the  f*oul  up  in  lh«- 
life  with  (mkI;  it  encloneth  it  in  the 
neiw  of  Ji'sus,  and  pn-si-nts  it  •». • 
that  whatever  he  can  do,  with  * 
cannot  render  the  soul  itpotteii  or  wr 
fore  the  justice  of  the  law;  yea,  i 
man,  as  to  hi.s  own  (>er«on  and  nctt*. 
Hin  from  top  to  toe,  Jenua  Christ  o-' 
faith  sees   it,  and   lioldn  the  miuI   in 

•  use  and  • 
antliujj    1 
/iKxlly  robe  that  make:)  him  ^jlm.-n 
.;■  justice;  yea,  all  the  answer  that  ~ 
.  >-t  from  (.iod  again'«t  »uch  a  soul 

•'doth    Mm!    -. -•    in;;'!';.     •'.     ' 
perviT"'  !!•  --  ;;i  I  -'  . 
Im'.mi    f  ir  :iken,  nor  .1 
Lord  "i"  li.,-tj»,  thougl. 
their  land  was  filUnl  with 
One  of  Israel."     Thu»,  tli 
lievin;?  U  hid  from  all  thi 
and  dw.ll-*  -:if.  ly  under  tl 

3.  Faith  k. .  |.H  thf  imiuI  ; 
any  of  bin  iifi- 
iaith.eilhfr  al)«'. 
or  |>crformanct«,  so  lonjj  .i 
arc  accepttnl  of  G«mJ  for  ' 
gestcth  to  the  wind;  wh«  - 
■amc  apiinst  ti 
Ood.     I>"th  utii 
counts  the  «levil  a  luf. 
the  soul  from  the  mercy  " 
the  wjuI  from  the  malice  ot  t 
unlM>lief  quench  thy  gnctmT 
them  cTcn  into  a  Bam*.   Doth  unbclk/  fiJI  Uiy 


•J73 


«h 
.«. 

r* 

.o4 

'•« 

<  to 
til 


td 


.  .Aitb 
d  hath 


If  jwMJfyinjf    T4ffcl#»'««f 


r  ai«a: 


f,r»t  •-.rt,  th..u^h 


't- 
•h-T  T-JV  ftk  lllb, 

fto4  IL 


1  .iij    Xo 

•  hall    b« 

dano««l.  twoMM  tlM7  tnMt  t>  «  biwi  b«t  ia 


974 


BUNYAN'S  COMPLETE   WORKS. 


part,  and  in  part,  as  it  were,  to  the  works  of 
the  hiw;  for  such  sinners  make  Christ  but  a 
Saviour  in  part.  Why  then  should  he  be 
their  Saviour  in  whole?  No;  because  they 
halt  between  Christ  and  the  law,  therefore 
they  shall  fall  between  Christ  and  the  law; 
yea,  because  they  will  trust  to  their  works  in 
part,  they  shall  be  but  almost  saved  by  Christ: 
"  Let  not  that  man  think  that  he  shall  obtain 
any  thing  from  the  Lord."  What  man? 
wiiy,  he  that  doubteth  or  wavereth  in  bis 
mind  about  the  truth  of  the  mercy  of  God  in 
Christ;  therefore  the  exhortation  is,  "But  let 
him  ask  in  faith;  for  he  that  wavereth  (or 
that  halteth  between  law  and  Christ  for  life)  is 
like  a  wave  of  the  sea  driven  of  the  wind  and 
tossed."  In  conclusion,  he  resteth  nowhere : 
"A  double-minded  man  is  unstable  in  all  his 
ways."  This  man,  therefore,  must  miscarry; 
he  must  not  see  the  good  land  that  flows  with 
milk  and  honey;  no,  let  him  not  have  a 
thought  of  life  in  his  heart:  "Let  not  that 
man  think  that  he  shall  receive  any  thing  of 
the  Lord." 

This  was  the  case  of  many  in  the  primitive 
times,  for  whose  sake  this  caution  was  writ- 
ten ;  for  the  devout  and  religious  Jew  and 
proselyte  when  they  fell  away  from  the  word 
of  the  Gospel,  '.hey  did  not  fall  to  those  gross 
and  abominable  pollutions  in  which  the  open 
profane,  like  sows  and  swine,  do  wallow,  but 
they  fell  from  the  grace  of  God  to  the  law,  or 
at  least  did  rest  betwixt  them  both,  doubting 
of  the  sufficiency  of  either;  and,  thus  being 
fearful,  they  distrust ;  wherefore,  being  found 
at  length  unbelieving,  they  are  reputed  of 
God  abominable,  as  murderers,  whoremongers, 
sorcercrx,  idojaters,  and  liars,  and  so  have 
their  portion  in  the  lake  (with  them)  that 
burn  with  fire  and  brimstone.  The  reason  is, 
because  whore  Christ  is  rejected  sin  remaineth, 
and  so  the  wrath  of  God  for  sin.  Neither  will 
he  be  a  Saviour  in  part;  he  must  be  all  thy 
salvation  or  none:  "  Let  not  that  man  think 
that  he  shall  receive  any  thing  of  the  Lord." 

Not  any  thing.  There  is  no  promise  for 
liitn,  no  pardon  for  him,  no  heaven  for  him, 
no  salvation  for  him,  no  escaping  of  his  fire. 
What  condition  is  this  man  in  !  yet  he  is  a  re- 
ligious man,  for  he  prays:  he  is  a  seeking 
man,  a  desiring  man,  for  he  prays.  But  he 
halts  between  two,  he  leaneth  to  his  righteous- 
ness and  committeth  iniquity  ;  he  is  afraid  to 
venture  all  upon  the  Lord  Jesus  Christ.  Let 
not  that  man  think  of  receiving  any  thino- 
from  the  Lord. 


Yet  the  words  suggest  that  he  is  apt  tc 
think  he  shall  receive  something  because  God 
is  merciful,  because  his  promise  is  great;  but 
this  expectation  is  by  this  word  cut  off,  and 
this  sinner  is  cast  away.  Let  not  that  man 
think,  let  him  forbear  to  think,  of  having  any 
thing  at  the  hand  of  God.  The  Israelites 
thought  to  go  up  to  the  land  the  day  after 
they  had  despised  it.  Agag  thought  the  bit- 
terness of  death  was  past,  even  that  day  in 
which  he  was  hewn  in  pieces.  Eechab  and 
Baanah  his  brother  thought  to  have  received 
reward  of  David  that  day  they  were  hanged 
over  the  pool  in  Hebron.  Let  not  that  man 
think  that  he  shall  receive  any  thing  of  the 
Lord. 

2.  As  for  those  that  do  professedly  make 
denial  of  the  sufficiency  of  this  most  blessed 
righteousness,  the  whole  book  is  conviction  to 
them,  and  shall  assuredly,  if  it  comes  to  their 
hands,  rise  up  in  judgment  against  them. 
They  have  rejected  the  wisdom  and  mercy  of 
God;  they  have  rejected  the  means  of  their 
salvation  ;  they  have  trampled  upon  the  blood 
of  the  Son  of  God  ;  wherefore  judgment  wait- 
eth  for  them,  and  fiery  indignations,  which 
shall  devour  the  adversaries. 

To  conclude.  One  word  also  to  you  that  are 
neglecters  of  Jesus  Christ:  "How  shall  we  es- 
cape if  we  neglect  so  great  salvation  ?"  Here, 
then,  we  may  see  how  we  ought  to  judge  of 
all  such  persons  as  neglect  the  Lord  Jesus, 
ixnder  what  guise,  name,  or  notion  soever  they 
be.  We  ought,  I  say,  to  judge  of  such  "that 
they  are  at  present  in  a  state  of  condemna- 
tion"— of  condemnation,  "because  they  have 
not  believed  in  the  only-begotten  Son  of  God." 

It  is  true  there  is  no  man  more  at  ease  in 
his  mind  (with  such  ease  as  it  is)  than  the  man 
that  hath  not  closed  with  the  Lord  Jesus,  but 
is  shut  up  in  unbelief.  Oh  but  that  is  the 
man  that  stands  convict  before  God,  and  that 
is  bound  over  to  the  giraf  assize.  That  is  the 
man  whose  sins  are  still  his  own,  and  upon 
whom  the  wrath  of  God  abideth.  For  the 
ease  and  peace  of  such,  though  it  keep  them 
far  from  fear,  is  but  like  to  that  of  the  secure 
thief  that  is  ignorant  that  the  constable  standeth 
at  the  door;  the  first  sight  of  an  officer  makes 
his  peace  to  give  up  the  ghost.  Ah!  how 
many  thousands  that  can  now  glory  that  they 
never  were  troubled  for  sin  against  God — I 
say,  how  many  be  there  that  God  will  trouble 
worse  than  be  troubled  cursed  Achan,  because 
their  peace  (though  false  and  of  the  devil)  was 
rather  chosen  by  them  than  "  peace  by  Jesus 


OF  JI'STIFICATIOS  BY  AS  IMPrTKD  RlOllTKOi'sytSS.  975 


m 
...  U 

alt 


ChrUt,"  than  "peace  with  CJud  by  the  blowl  .),„  n„m 

of  his  cross  I"  ^  __     , 

Awake!  carelens  Hiniiepi,  awake!  and 
from  tile  (l»a<l,  and  Chrint  sthall  give  \nu  ' 
Content  not  yountelvei)  either  with  <iin  or  r 
eousncsM  if  you  Im?  dejttitute  ..;    T 
but  cri/,  cry,  oh  cnj  to  (Jtjd  for  1 

condition  by  —fur  liuht  in  the  «  ,^ 

therein  is  the  rij^hteoanne^  ».i   ■  .  ,^ 

(Vy,  thereftire,  for  li^Oit  to  mh-  ihu  M  with  lo  look  uSXnt  thin*  ova  wmUMllaf 

nes.s  by;  it  i^  a  rij^hteoujtnow  of  Chru;     ., 

in^i:,  of  God'H  accepting,  and  that  which    >  'tidrr  Ood  halh  pal  am  (abovw  aB 

can  save  the  soul  from  the  ntruke  of  eternA  •i,!* 

justice.  j,|. 

Tljere  are  six  ihinijs  that  on  •  .,,p 

the  cause  lie  reeeivetli  not  the  (/  ,|| 

ami  •<>  life  by  him:  ,^ 

1.  Tliey  see  not  "their  state  by  nature,"  how  1 
jxtllutetl  they  are  with  original  sin.                      ]  bewt  ii 

2.  .They  see  not  the  justice  of  G-!  ' 
nin ;  they  know  not  Him  that  halh  n.i 

geaiu"e  lM?bingelh  unto  me,  I  wii  ,,u 

3.  They    cannot    see   the    b.  ^  rr- 
Chrittt.                                                                        1  lore,  is  i^ 

4.  Unbelief  being  mighty  in  til.  in  !5i.\,!.r.       n. .,  ..i'    ...    ......  r^ 

not  venture  their  souls  with  Je>  Thvjr  ><  If  • 

dare  not  trust  to  his  righteousiit^-.  .mo  \>>  in.n  -     .       .  ^jl 

only;  for,  •  f»»^ 

/».  Their  cariia!  rejwson  a' 
the   won!   of  f:iitli,   :ind  1  .i 
grace  of  JesUs  Christ.  .  «t 

G.  They  love  to  liavt  honour  one  of  anotb.  r  ),y 

they  love  to  be  commended  for  their  own  v  tw 

glorious   righteousni's.H ;   and   the   fo4)U   v  ■-*■ 

that  becaiLse  they  are  commendetl  of  mm  '  i 

shall   Ik."  comnn-ipl'd  ot"  (.  ' 

y<tu  U'lieve  who  Kc.k   lioii 

and  seek   not   the  honour  ,  '  nt 

litKl  only?     This  la.st  thi:.  <j 

vain-glory — b  the  bone  of  -to 

l(>galist's  bane;    it  \»   the  em  ft 

Ls    the    fnrmali-t's   liane;    yea,  'm 

straii^'iT,  * 

b«inhi<i  ;i.-"  ,    .  •• 

tion  that,  to  oii< 

righteoU-oness,  )..     

they  have  their  tiiio"*  of  <l 

b,.  •  -  ■  ■ 

«<  *' 

,1,1  iuut    AJlJ  CuUUttUl  '«• 

b,- 

I  might  »iid  a  ncventh  < 

.,(  serious  ,....1.1.11.0  m.  ''' 

ancl  what  -.l 

it  tak.    .1    !•  ■ .    : 

lesv'  \<:    d  .f    t,.i-         r 


rii  aArr  Jrao*      fruin  tk*  prrH«o»  ot  iUfi  i^«  amflki  I 


976 


BUNYAN'S  COMPLETE    WORKS. 


.some  liundreds  of  years  before  his  death :  Ish- 
,na*-l  was  cast  away  after  seventeen  years  of 
aj.'.-;  E^au  lived  tliirty  or  forty  years  after  he 
had'sold  liis  birth-right.  Oh  many,  very  many, 
are  in  this  condition;  for  though  God  be  gra- 
cious, yea,  very  gracious,  yet  he  will  not  be 
slighted  nor  abused  always;  there  are  plenty 
of^sinners  in  the  world— if  one  will  not, 
another  will.  Christ  was  soon  repulsed  by 
and  sent  away  from  the  country  of  the  Gada- 
rene.s,  but  on  the  other  side  of  the  sea  "there 
were  many  ready  with  joy  to  receive  him." 
Acts  xiii.  4<),  47,  48.  So,  when  the  Jews  con- 
tradicted and  blasphemed,  "the  Gentiles  gladly 
received  the  word."  Look  to  it,  sinner:  here 
i,  life  and  death  set  before  thee— life,  if  it 
be  not  too  late  to  receive  it;  but  if  it  be  it 
U  not  too  late  for  death  to  swallow  thee  up; 
and,  tell  me,  will  it  not  be  dreadful  to  be 
carried  from  under  the  Gospel  to  the  damned, 
there  to  lie  in  endless  torment,  because  thou 
wouldst  not  be  delivered  therefrom?  Will  it 
be  comfort  to  thee  to  see  the  Saviour  turn 
judge,  to  see  Him  that  wept  and  died  for  the 
•sin  of  the  world  now  ease  his  mind  on  Christ- 
abliorring  sinners  by  rendering  to  them  the 
just  judgment  of  God?  For  all  their  abomi- 
nable tilthiiiess,  had  they  closed  with  Christ, 
they  had  been  shrouded  from  the  justice  of 
the  law,  and  should  not  have  come  into  con- 
demnation, but  had  been  passed  from  death  to 
life;  but  they  would  not  take  shelter  there, 
they  would  venture  to  meet  the  justice  of 
Gtxl  in  its  fury;  wherefore  now  it  shall 
swallow  them  up  for  ever  and  ever.  And  let 
me  ask  further,  is  not  he  a  madman  who, 
being  loaded  with  combustible  matter,  will 
run  headlong  into  the  fire  upon  a  bravado,  or, 
being  guilty  of  felony  or  murder,  will  despe- 
rately rur.  ^limsclf  into  the  hand  of  the  officer, 
as  if  the  law,  the  judge,  the  sentence,  execu- 
tiou  were  but  a  jest  or  a  thing  to  be  played 
withal  ?     And  yet  thus  mad  are  poor,  wretched, 


miserable  sinners,  who,  flying  from  Christ  as 
if  he  were  a  viper,  they  are  overcome  and 
cast  off  for  ever  by  "the  just  judgment  of  th» 
law."  But  ah!  how  poorly  will  these  be  able 
to  plead  the  virtues  of  the  law-  to  which  they 
have  cleaved  when  God  shall  answer  them, 
"  Whom  dost  thou  pass  in  beauty  ?  Go  down 
and  be  thou  laid  with  the  uncircuracised." 
Ezek.  xxxii.  19.  Go  down  to  hell,  and  there  be 
laid  with  those  that  refused  the  grace  of  God. 
Sinners,  take  my  advice,  with  which  I  shall 
conclude  this  use.  Call  often  to  remembrance 
that  thou  hast  a  precious  soul  within  thee,  that 
thou  art  in  the  way  to  thine  end,  ai,  which  tliy 
precious  soul  will  be  in  special  concerned,  it 
being  then  time  to  delay  no  longer,  the  time 
of  reward  being  come.  I  say  again,  bring  thy 
end  home ;  put  thyself  in  thy  thoughts  into 
the  last  day  thou  must  live  in  the  world,  seri- 
ously arguing  thus :  How  if  this  day  were  my 
last !  How  if  I  never  see  the  sun  rise  more  I 
How  if  the  first  voice  that  rings  to-morrow 
morning  in  my  heavy  ears  be,  "  Arise,  ye  dead, 
and  come  to  judgment?"  or.  How  if  the  next 
sight  I  see  with  mine  eyes  be  the  Loi'd  in  the 
clouds,  with  all  his  angels  raining  floods  of  fire 
and  brimstone  upon  the  world?  Am  I  in  a 
case  to  be  thus  near  mine  end — to  hear  this 
trium2)h  of  God,  or  to  see  this  great  appearance 
of  this  great  God  and  the  Lord  Jesus  Christ  ? 
Will  my  profession  or  the  faith  I  think  I  have 
carrj'  me  through  all  the  trials  of  God's  tri- 
bunal? Cannot  his  eyes,  which  are  as  a  flame 
of  fire,  see  in  my  words,  thoughts,  and  actions 
enough  to  make  me  culpable  of  the  wrath  of 
God?  Oh  how  serious  should  sinners  be  in 
this  work  of  remembering  things  to  come,  of 
laying  to  their  heart  the  greatness  and  terror 
of  that  notable  day  of  God  Almighty,  and  in 
examining  themselves  how  it  is  like  to  go  with 
their  souls  when  they  shall  stand  before  the 
Judge  indeed?  To  this  end,  God  make  this 
word  effectual!     Amen. 


POETICAL   PIHCKS  of   MU.  JiHIN    lU WAN, 


EBAl,  AND  CKIMZI.M; 


OB. 


iiii:   r.i.ixsiNi;   and  tiik  crusK: 

BEIXO  A  SHORT  EXHORTATION  TO  8INNRR6.  BV  TUB  MKRCT  AXO  8KVERITT  OF  wUBl 


FROM  MOUNT  GKUIZIM. 

RksIDKs  what  I  suiid  of  the  four  last  things, 
Aiid   of  the  woul    iiiul  wuo    that   fr«>in  them 

springs, 
An  aflt-r-wortl  still  runneth  in  niy  mind, 
*Wliii-li  I  shall  lure  expiwo  unto  that  wind, 
That  nuiy  it  blow  into  that  very  hand 
That  needs  it.     Alst),  that  it  nuiy  be  scann'd 
With  preat  soberness*  shall  bo  n»y  pmy'r 
As  well  a-H  diligence  and  godly  aire 
Bo  to  present  it  unto  public  view 
That  only  truth  and  j>eace  may  thence  cnnuc. 

My  talk  .nhall  lie  of  that  ania/in;;  lovo 
Of  God  we  read  of;  which,  that  it  m»y  proro 
By  it<j  engaging  arguments  to  »avo 
Thee,  I  »hall  lay  out  that  |Mjor  help  I  have 
Thee  to  entice,  that  tliou  wouhlsl  dearly  fall 
In  love  with  thy  Halvation,  and  with  all 
That  doth  tluTi'tM  e.  .ncur,  that  thou  muyitt  b« 
Aa  bloHseil  a.H  the  hU  i^.-d  <*«in  muke  thee; 
Not  only  here,  but  in  t  •.<», 

In  blisa  which  I  pray  » >  .    home. 

Hut,  firMt,  I  would  advise  theo  to  bethink 
Thyself  how  sin  hath  laid  theo  at  tlic  brink 
Of  hell,  where  thou  art  lulle<l  fa*t  a«le«p 
In  Satan's  arms,  who  aNo  \\ "    '       '    •  p 
As  senseless  and  secure  as  i 
Leiit  thou  ahouldst  wako  and  »c<'t  and   run 

away 
Unto  that  Jesus  whom  the  1 
Into  the  world  for  this  cauv  ..  .  . 
That  such  a.s  thou  from  such  a  tl> 
Mi-'  '     •        • 

And  s<>  • 

Come.  1<  ■  «f . 

Be  willing  all  my  r  to  hear. 

Tis  for  tly  life;  .>; ..  .:  frfu*** ; 

Woe  uotr  tbcm  gnoU  coonael  do  abtMr. 


Tliou  art  at  jt.-m  i»t  In  lliat  xrrv  c. 
Which  nr 
Thou  a;.  .,- 

On  broken  boii- 
Aro  ' 
Wl, 
My  I 
Turn 

Into  the  jaws  ol  tt: 
Of  those  whom  JU"' 
Thou  art  like  him 
Up..r.  •••■', 
Wl, 


'*«  A«rQt 


A II' I 

W....: 
Nor  yet  ' 
Am' 
Oh  • 
That  tiiv^u  luigiiUt  M«  til     i:.v!i  I  doxc  mj 

thou, 
As  half  berrA  of  wiu,  would-  !!«« 

Shall   I   eKSpo?     Lonl,    !•  «>:!> 

•peed! 
Rfseh  dovn  th/  luutd  fVutn  um  i>  I 

oc«<i 


c  in  oar  I: 


at  (kd's 


980 


BUNYAN'S  COMPLETE  WORKS. 


Sucli  thunderclaps  as  these :  "  Depart  from  me" 
Into  hell-fire,  you  that  the  wicked  be, 
Prepared  for  the  devil,  and  for  those 
That  with  him  and  his  angels  rather  chose 
To  live  in  filthy  sin  and  wickedness, 
Whose  fruit  is  everlasting  bitterness. 

We  both  are  yet  on  this  side  of  the  grave. 
We  also  Gospel-privileges  have— 
The  word  and  time  to  pray :  God  give  us  hearts 
That,  like  the  wise  man,  we  may  act  our  parts 
To  get  the  pearl  of  price  ;  then  we  shall  be 
Like  godly  Mary,  Peter,  Paul ;  and  we, 
Like  Jacob  too,  the  blessing  shall  obtain 
While  Esau  rides  a  hunting  for  the  gain 
Of  worldly  pelf,  which  will  him  not  avail 
When  death  or  judgment  shall  him  sore  assail. 

If  guilt  of  sin  still  lieth  at  our  door, 
Us  to  discourage,  let  us  set  before 
Our  eyes  a  bleeding  Jesus,  who  did  die 
The  death ;  and  let's  believe  the  reason  why 
He  did  it  was,  that  we  might  ever  be 
From  death,  and  sin,  and  hell,  and  wrath  set  free. 
Yea,  let's  remember  for  that  very  end 
It  was  his  blessed  Father  did  him  send. 
That  he  the  law  of  God  might  here  fulfil, 
That  so  the  mystery  of  his  blessed  will 
Might  be  revealed  in  the  blessedness 
Of  those  that  fly  to  Christ  for  righteousness. 

Now  let  us  argue  with  ourselves,  then,  thus: 
That  Jesus  Christ  our  Lord  came  to  save  us. 
By  bearing  of  our  sins  upon  his  back. 
By  hanging  ou  a  cross  as  on  a  rack. 
While  justice  cut  him  off  on  eveiy  side. 
While  smiles  divine  themselves  from  him  did 

hide. 
While  earth  did  quake,  and  rocks  in  pieces  rent. 
And,  while  the  sun  as  veiled,  did  lament 
To  see  the  innocent  and  harmless  die 
So  sore  a  death,  so  full  of  misery. 

Blood  was  his  sweat  too  in  his  agony 
That  we  may  live  in  joyful  ecstacy; 
He  apprehended  was  and  led  away. 
That  grace  to  usward  never  might  decay — 
With  swords  and  bills,  and  outrage  in  the  night. 
That  to  the  peace  of  heaven  we  might  have 

right. 
Condemn'd  he  was  between  two  thieves  to  die. 
That  we  might  ever  in  his  bosom  lie  ; 
His  head  was  crown'd  with  thorns,  that  we 

might  be 
Crowned  with  glory  and  felicity ; 
He  hanged  was  upon  a  cursed  tree, 
Thnt  we  delivered  from  death  might  be  ; 
His  Father  from  him  hides  his  smiles  and  face. 
That  we  might  have  them  in  the  heav'nly 
place. 


He  cried,  "  My  God,  why  hast  thou  forsaken 

me?" 
That  we  forsaken  of  him  might  not  be  ; 
Into  his  side  was  thrust  a  bloody  spear. 
That  we  the  sting  oi  death  might  never  fear , 
He  went  into  the  grave  after  all  this, 
That  we  might  up  to  heav'n  go  and  have  bliss 
Yea,  rise  again  he  did  out  of  the  earth. 
And  shook  off  from  him  all  the  chains  of  death. 
Then  at  his  chariot  wheels  he  captive  led 
His  foes,  and  trod  upon  the  serpent's  head, 
Riding  in  triumph  to  his  Father's  throne, 
There  to  possess  his  kingdom  as  his  own. 
What  say'stthou?  Wilt  not  yet  unto  him  come? 
His  arms  are  open,  in  bis  heart  is  room 
To  lay  thee.     Be  not  then  discouraged. 
Although,  thy  sins  be  many,  great  and  red. 

For  us  God  made  him  perfect  righteousness, 
That  he  his  love  might  to  the  height  express, 
And  us  present  complete  before  the  throne. 
Sanctification,  too,  of  his  own. 
He  hath  prepared,  in  which  we  do  stand, 
Complete  in  holiness  at  his  right  hand. 
Now  this  sanctification  is  not 
That  holiness  which  is  in  us,  but  that 
Which  in  the  person  of  this  Jesus  is, 
And  can  inherently  be  only  his ; 
But  it  is  imputed  to  us  for  our  good 
As  his  active  righteousness  and  blood ; 
Which  is  the  cause,  though  we  infirm  are  found, 
That  mercy  and  forgiveness  doth  abound 
To  usward,  and  that  why  we  are  not  spent 
And  empty,  and  away  rebuked  sent. 
Because  that  all  we  do  imperfect  is. 
Bless  God,  then,  for  this  holiness  of  his, 
And  learn  to  look  by  faith  ou  that  alone. 
AVhen  thou  seest  thou  hast  nothing  of  thy  own , 
Yea,  when  thy  heart  most  willing  is  to  do 
What  God  by  his  good  word  doth  call  thee  to. 
And  when  thou  findest  most  holiness  w^ithin, 
And  greatest  power  over  every  sin. 
Yet  then  to  Jesus  look,  and  thou  shalt  see 
In  him  sanctification  for  thee 
Far  more  complete  than  all  that  thou  canst  find 
In  the  most  upright  heart  and  willing  mind 
That  ever  man  or  angels  did  possess   " 
When  most    fill'd  with  inherent    righteous- 
ness. 
Besides,  if  thou  forgettest  here  to  live. 
And  Satan  get  thee  once  into  his  sieve. 
He  will  so  hide  thy  wheat  and  show  thy  bran 
That  thou  wilt  quickly  cry,  I  am  undone. 

Alas !  thy  godliest  attainments  here, 
Tho'  like  the  fairest  blossoms  they  appear, 
How  quickly  will  they  lower  and  decay, 
And  be  as  if  they  all  were  fled  away, 


r.ti.ll.    AM>   UKniZtM. 


at 


When  once  the  ea."«t  wimls  (.f  t» !  . 
Upon  thee  with  their  dry  ami  1.; 

If  thou  he  wise,  considi-r  whul  1  »u>, 
And  look  for  all  in  Christ,  where  nu  di-cay 
Is  like  to  he  ;  then,  tliDUjjh  thy  prfs«*nt  fumu 
Be  much  in  i^i  and  down,  yet  he  the  *m\u' 
Ahideth,  yea,  and  .ttill  at  Ood'a  right  han«l 
As  thy  must  ported  holincKH  will  Ktnnd. 
Yea,  this  will  till  thy  mouth  with  unrunuiit 
A},'iinst  the  temptor,  wlu-n  he  *!> 
Ik-fore  thee  nil  thy  \v.v»k!i>— ».  «• 
From  thee  • 
Under  the  1 1 

Which  never  yivlde«l  Chriittiun  nmu  relief. 
Nor   help   thyself  thou    muyi-stt   ugaimtl    i.i^i 
thus, 

0  Satan,  though  my  heart  indeeUhe  worue 
Than  'twius  a  while  ago,  yet  1  perceive 
Thou  shall  me  not  of  happiiies^s  hereavo; 
Nor  yet  of  holiness,  for  hy  the  word 

1  find  that  Jchus  Christ,  our  hlerwcU  Lord, 
Is  made  sunctiftcution  for  me 

In  his  i>wn  pcnM)n,  where  all  grace*  b« 
As  water  in  the  fountain,  and  that  I 
By  means  of  that  have  yet  a  sanctity 
Both  personal  and  perfect  every  way; 
And  that  is  (Mirist  himself,  as  Taul  doth  My. 
Now,  tho'  my  crazy  pitcher  oft  doth  leak, 
By  means  of  which  njy  gracea*  are  so  weak 
And  so  much  spent  that  one  I  cannot  find 
Ahle  to  stay  or  help  my  feehle  miml ; 
Yet  then  I  hnik  to  Ji-sa-*,  and  see  all 
In  him  that  wanting  is  in  me,  and  shall 
Again  take  courage,  and  helieve  he  will 
Present  me  upright  in  hi-H  person,  tilt 
He  hunihle  me  for  all  my  foolishnuM, 
And  then  again  fill  me  with  holiness. 
Now,  if  thou  lovi*st  inward  sanctity, 
A«  all  the  saints  do  ino-t  iifif.'iv'n»«lly, 
Then  add  t..  wh.u  I  li 
Faith  in  the  pri.mi-'e,  ■.  1 

To  urge  it  often  at  the  titrono  ol  . 
And  to  expect  it  in  itA  time  and  p...-  ■  , 
Then  He  titut  true  b  and  that  cannot  lie 
Will  give  it  unto  thee,  that  thou  thereby 
Muycst  aervo  with   faith,  with   fear,  in  truth 

and  love 
That  Ooil  did  at  the  first  thy  spirit  more 
To  ask  it  to  his  praiito,  that  he  might  b« 
Thy  Qod,  and  that  he  i:  •  •»•'   '    ••ht  in  the*. 
If  I  should  here  |>«rti< 

Met- 

Th> 

How^  til 
That  1..% 
But  oh  I  cannot  full/  it  cxprew: 


Th. 

In 


981 


•  »-''-*I, 

— — i. 

it  may 


■    s 


WhiclihrvakelhSa; 
And  mUeth  u 

Tliut  setit  th>- 


1  iio  pro: 

Wouldnt  : „ 

That  i«  ao  much  tu  hpa\ 

Tha-    ■     '    ■■       " 

C«!r 

Til. 

Hut 

That  mi: 

Than  he  ■ , 

That  blnacd  mind  tliat 
When  it 
There  to 


An 


rill 


iOfuM 

ad 

.leni 

>  ff«« 


:<-0    b* 


A;  • 
Ani 
Or  cauM>  {Mjor 

T...'..-:>M.^     -• 


^•a 


1  uxxuc 

xhaX  (ktttb  Mad 


982 


BUNYAN'S  COMPLETE   WORKS. 


That  sin  would  soon  have  brought  thee  to,  if  he 

Had  not  imputed  righteousness  to  thee. 

"  T  will  love  them,"  saith  God,  "and  not  depart 

From  them,  but  put  my  fear  within  their  heart. 

That  I  to  them  may  always  lovely  be, 

And  that  they  never  may  depart  from  me." 

Tiie  next  word  that  I  would  unto  thee  say 
Is  how  thou  mayst  attain  without  delay 
Tlu'-e  blessed  graces  and  that  holiness 
Thou  dost  with  so  much  godly  zeal  express ; 
Tliy  love  to  and  thy  longing  to  enjoy, 
That  sins  and  weakness  might  thee  less  annoy. 
Know,  then,  as  I  have  hinted  theretofore, 
And  shall  now  speak  unto  a  little  more. 
All  graces  in  the  person  of  the  Son 
Are  by  the  Father  hid,  and  therefore  none 
Can  them  obtain  but  they  who  with  him  close; 
All  others  graceless  are  but  only  those; 
For  of  his  fulness  'tis  that  we  receive, 
And  grace  for  grace;  let  no  man  then  deceive 
Himself  or  others  by  a  feigned  show 
Of  holiness,  if  Jesus  they  eschew. 
When  he  ascended  to  his  Father,  then 
It  waa  that  he  received  gifts  for  men. 
Faith,  hope,  and  love,  true  zeal,  an  upright 

heart, 
liight  liumbleness  of  mind,  and  every  part 
Of  what  the  word  of  God  counts  holiness, 
God  then  laid  up  in  him,  that  we  redress 
And  help  might  have  who  do  unto  him  fly 
For  righteousness  and  Gospel  sanctity. 

Now  if  thou  wouldst  inherit  righteousness. 
And  so  sanctificatiou  possess 
In  body,  soul  and  spirit,  then  thou  must 
To  Jesus  fly  as  one  ungodly  first ; 
And  so  by  him  crave  pardon  for  thy  sin 
Which  thou  hast  loved  and  hast  lived  in; 
For  this  cannot  at  all  forgiven  be 
For  any  righteousness  that  is  in  thee. 

Then  righteousness  imputed  thou  must  have, 
riiee  from  that  guilt  and  punishment  to  save 
Thou  licst  under  :ls  a  sinful  man. 
Throughout  polluted,  and  that  never  can 
Hy  any  other  means  acquitted  be, 
Or  ever  have  true  holiness  in  thee. 
The  reason  is,  because  all  graces  are 
Only  in  Christ,  and  be  infused  where 
Or  into  those  whom  he  doth  justify 
J5y  what  himself  hath  done,  that  he  thereby 
Might  be  the  whole  of  all  that  happiness 
Tlie  sinner  shall  enjoy  here  and  possess: 
Desides,  if  holiness  should  first  be  found 
In  those  whom  God  doth  pardon,  then  the 

ground 
Why  we  forgiven  are  would  seem  to  be. 
He  first  found  holiness  in  thee  and  me. 


But  this  the  Holy  Scriptures  will  refute, 
And  prove  that  righteousness  he  doth  impute 
W^ithout  respect  to  goodness  first  in  man ; 
For,  to  speak  truth  indeed,  no  goodness  can 
Be  found  in  those  that  underneath  the  law 
Do  stand ;  for  if  God  goodness  in  them  saw, 
Why  doth  he  once  and  twice  say,  "  There  is 

none 
That  righteous  be,  no,  not  so  much  as  one :" 
None  understandeth,  none  seek  afver  God, 
His  ways  they  have  not  known,  but  have  abode 
In  wickedness :  unprofitable  they 
Must  needs  appear  to  be,  then,  every  way; 
Their  throats  an  open  sepulchre  also. 
Their  mouths  are  full  of  filthy  cursings  too, 
And  bitterness ;  yea,  underneath  their  lips 
The  asp  has  poison.     Oh  how  many  slips 
And  falls  in  sin  must  such  poor  people  have ! 
Now  w^here's  the  holiness  that  should  'em  sare, 
Or  as  a  preparation  go  before. 
To  move  God  to  do  for  them  less  or  more  ? 
No,  grace  must  on  thee  righteousness  bestow, 
Or  else  sin  will  for  ever  thee  undo. 
Sweet  Paul  this  doctrine  also  doth  express 
W^here  he  saith,  "  Some  may  have  righteous- 
ness, 
Tho'  works  they  have  not ;"  and  it  thus  may 

stand : 
Grace  by  the  promise  gives  what  the  command 
Requireth  us  to  do,  and  so  are  we 
Quitted  by  doings  and  by  grace  made  free. 

The  word  of  faith  unto  me  pardon  brings, 
Shows  me  the  ground  and  reason  whence  it 

springs — 
To  wit,  free  grace,  which  moved  God  to  give 
His  Son  to  die  and  bleed  that  I  might  live. 
This  word  doth  also  loudly  preach  to  me, 
Though  I  a  miserable  sinner  be. 
Yet  in  this  Son  of  God  I  stand  complete. 
Whose  righteousness  is  without  all  deceit ; 
'Tis  that  which  God  himself  delighteth  in, 
And  that  by  which  all  his  have  saved  been. 

When  I  do  this  begin  to  apprehend, 
My  heart,  my  soul,  and  mind  begin  to  bend 
To  God-ward,  and  sincerely  for  to  love 
His  Son,  his  ways,  his  people,  and  to  move 
W^ith  brokenness  of  spirit  after  Him 
Who  broken  was  and  killed  for  my  sin. 
Now  is  mine  heart  grown  holy,  now  it  cleaves 
To  Jesus  Christ  my  Lord,  and  now  it  leaves 
Those  ways  that  wicked  be ;  it  mourns  because 
It  can  conform  no  more  unto  the  laws 
Of  God,  who  loved  me  when  I  was  vile. 
And  of  sweet  Jesus,  who  did  reconcile 
Me  unto  his  justice  by  his  precious  blood, 
When  no  way  else  was  left  to  do  me  good. 


r.u 


I/.     .X.^lt 


If  you  would  know  h.jw  liu-*  cnn  ..j.-mtc 
Thus  on  the  soul,  I  xhall  to  you  n-Iate 
A  little  farther  what  n»y  »«juI  hath  sctn 
Since  I  have  with  the  Lord  aciiuainteil  bot-n. 

The  word  of  grace,  when  it  duth  ri^^htly  wize 
The  spirit  of  a  man,  and  «o  at  cjlhc 
Doth  set  the  soul,  the  Spirit  of  the  Lord 
U(»th  then  with  niijcht  accompany  tho  word, 
In  which  it  sets  forth  C'liri?tt  a-*  crucified. 
And  by  that  means  the  Father  i-aiified 
With  such  a  wretch  as  thou,  and  by  thi.-*  night 
Thy  Kuilt  i-'*  in  the  fir^tt  place  put  to  flij-ht. 
For  thus  the  Spirit  doth  exiKwtuFuto: 
Heboid  how  God  doU»  now  communicmto 
(By  changing  of  the  |)orson)  grace  t»  theo, 
A  sinner,  but  to  (.'hrist  great  misery, 
Tho'  he  the  Just  One  was,  and  so  could  not 
Deserve  the  punishment:  behold  then  what 
The  love  of  (Jod  is!  how  'tis  nianifi-st, 
And  where  the  reason  lii-s  that  thou  art  blest. 
This  doctrine  being  spoken  to  tho  heart, 
Wliich  also  is  made  yield  to  every  part 
Thereof,  it  doth  the  same  with  sweotnesii  fill. 
And  so  doth  sins  and  wickednesses  kill ; 
For  when  the  love  of  God  is  thus  revealed, 
And  thy  poor  drooj)ing  spirit  thereby  sealed, 
And  when  thy  heart,  as  dry  ground,  drinks 

this  in 
Unto  the  rootjj  thereof,  which  nourish  sin, 
It    smites  them   aa    the    worm    did    Jonah's 

gourd, 
And  makes  them  dwindle  of  their  own  accord, 
And  die  away  ;  instead  of  which  there  springs 
Up  life  and  love,  and  other  holy  things. 
Ik-sidc^,  the  Uoly  Spirit  now  is  come, 
And  takes  possession  of  thee  as  its  home; 
ISy  which  a  war  maintained  always  is 
Against  the  old  man  and  the  deeds  of  his. 

When  Gml  at  first  upon  Mount  Sinai  s]iuke 
He  made  his  very  servant  M<M(es  quake; 
Hut  when  he  heard  the  law  the  second  tim 
His  heart  wa^t  comforted,  his  face  did  thin 
What  was  the  reason  of  this  diflcrcnco, 
Seeing  no  cii:iiii;e  was  in  the  ordinance? 
Allljo' a  cli  -u-r  when 

The  sccontl  i  ■  men, 

At  first  'twas  given  in  seventy, 
In  thunder,  blackness,  durkncM,  temfx  •<(  lii^li : 
In  fiery  flame*  it  was  delivered. 
This  struck  both  Mo««»  and  tho  hnntt  11.^1  .. 
Hut  Mo!»«i,  when  he  went  into  the  in.«uiil 
The  second  ' 
No  fear,  nor 
Do  wo  in  all  the  1 
But  rather  in  hU    , 
And  look'd  upon  himself  m  gmtly  blest. 


GERIZIM. 

J 


Tu  atay  himself  upon  ; 

His  Terr  -  •  •  » 

Tlien 

ir    . 


li. 


MS 


I   und. 


wonk^ 


w*.     it 


■■.rjr 


•»t 


The  way  of  ; 
I  would  not  u.  . 
By  what  I  say,  tha' 
In  •' 
Ar 

Tl.. 

Y. 

To  pray,  to  r 

From  being  -       .,  , ,  ... 

In  watching,  sidf-dvnial,  an  i 
To  servo  him  all  t! 
Indeed  I  have  en'i 

I'.i 

Witiiuuiwlii  ,« 

Thee  with  tli-  ^  _     ^.       ..  ...  jic 

That  Christ  embrace,  and  holy  lives  do  cb 
To  lire  where  all  othrn  gn  astray. 
And  shall  in  time  to  come  be  cast  avsj 


FROM  MOUNT  KIIAL. 


Ti- 

N.  V 


Ai. 


trail*- 


Till-  Ir.utt  ofiiiv  Oinirr.indtiii  t>'.*    ir.-rr  nr  IcHL* 


And  to  dost  build  thy  hope  far  life  amlas 


984 


BUNYAN'S  COMPLETE  WORKS. 


Still  he  the  same  ahideth,  and  will  be 
The  same— the  same  for  ever  unto  thee. 

As  God  is  true  unto  his  promise,  so 
Unto  his  threatening  he  is  faithful  too : 
Cease  to  be  God  he  must,  if  he  should  break 
One  tittle  that  his  blessed  mouth  did  speak. 

Now,  then,  none  can  be  saved  but  the  men 
With  whom  the  Godhead  is  contented  when 
It  them  beholfls  with  the  severest  eye 
Of  justice,  holiness,  and  yet  can  spy 
No  fault  or  blemish  iu  them ;  these  be  they 
That  nuist  be  saved,  as  the  Scriptures  say. 

If  this  be  true,  as  'tis  assuredly, 
Woe  be  to  them  that  wicked  live  and  die ! 

Alas !  our  God  is  a  consuming  fire ; 
So  is  his  law,  by  which  he  doth  require 
That  thou  submit  to  him,  and  ever  be 
III  that  pure  justice  found  that  can  save  thee. 

What  I  have  said  Avill  yet  evinced  be, 
And  manifest  abundantly  to  thee. 
If  what  I  have  already  spoken  to 
Be  joined  with  these  lines  that  do  ensue. 
Justice  discovers  its  antipathy 
Against  profaneness  and  malignity, 
Not  only  by  the  law  it  gave  to  men, 
And  *.hreat€nings  thereunto  annexed  then. 
But  imusmuch  as  long  before  that  day 
He  did  prepare  for  such  as  go  astray 
That  dreadful,  that  so  much  amazing  place, 
Hell,  with  its  torments,  for  those  men  that  grace 
And  holiness  of  life  slight  and  disdain, 
There  to  bemoan  themselves  with  hellish  pain. 

This  place  also,  the  pains  so  dismal  be, 
Both  as  to  name  and  nature,  that  in  me 
It  is  not  to  express  the  damning  weights, 
The  hellish  torture,  and  the  fearful  plights 
Thereof;  for  as  intolerable  they 
Must  needs  be  found  by  those  that  disobey 
The  Lord,  so  can  no  word  or  thought  express 
Unto  the  full  the  height  of  that  distress — 
Such  miserable  caitifis  that  shall  there 
Rebukes  of  vengeance  for  transgressions  bear. 

Indeed  the  Holy  Scriptures  do  make  use 
Of  many  metaphors  that  do  conduce 
^luch  to  the  symbolizing  of  the  place 
Unto  our  apprehension ;  but  the  case. 
The  sad,  the  woeful  case  of  those  that  lie 
As  racked  there  in  endless  misery 
By  all  similitudes  no  mortals  may 
Set  forth  iu  its  own  nature ;  for  I  say 
Similitudes  arc  but  a  shade  and  show 
Of  those  or  that  they  signify  to  you. 
The  fire  that  doth  within  thy  oven  burn. 
The  prison  where  poor  people  sit  and  mourn. 
Chains,  racks  and  darkness,  and  such  others,  be 
As  paintings  on  the  wall,  to  let  thee  see 


By  words  and  figures  the  extremity 

Of  such  as  shall  within  these  burnings  lie. 

But  certainly,  if  wickedness  and  sin 
Had  only  foolish  toys  and  trifles  been, 
And  if  God  had  not  greatly  hated  it, 
Yea,  could  he  any  ways  thereof  admit 
And  let  it  pass,  he  would  not  thus  have  done. 
He  doth  not  use  to  punish  any  one 
With  any  place  or  punishment  that  is 
Above  or  sharper  than  the  sin  of  his 
Hath  merited,  and  justice  seeth  due ; 
Read  sin,  then,  by  the  death  that  doth  ensue. 

Most  men  do  judge  of  sin,  not  by  the  fruita 
It  bears  and  bringeth  forth,  but  as  it  suits 
Their  carnal  and  deluded  hearts,  that  be 
With  sensual  pleasures  eaten  up ;  but  he 
That  now  so  judgeth  shall  shortly  perceive 
That  God  will  judge  thereof  himself,  and  leave 
Such  men  no  longer  to  their  carnal  lusts, 
To  judge  of  wickedness,  and  of  the  just 
And  righteous  punishments  that  doth  of  right 
Belong  thereto ;  and  will  too,  in  despite 
Of  all  their  carnal  reason,  justify 
Himself  in  their  eternal  misery. 
Then  hell  will  be  no  fancy ;  neither  will 
Men's  sin  be  pleasant  to  them,  but  so  ill 
And  bitter,  yea,  so  bitter  that  none  can 
Fully  express  the  same,  or  ever  stand 
Under  the  burden  that  will  on  them  lay 
When  they  from  life  and  bliss  are  sent  away. 
When  I  have  thought  how  often  God  doth  speak 
Of  their  destruction  who  his  law  do  break, 
And  when  the  nature  of  the  punishment 
I  find  so  dreadful,  and  that  Prod's  intent. 
Yea,  resolution  is,  it  to  inflict 
On  every  sinner  that  shall  stand  convict, 
I  have  amazed  been  yet  to  behold 
And  see  poor  sinners  yet  with  sin  so  bold, 
That  like  the  horse  that  to  the  battle  runs 
Without  all  fear,  and  that  no  danger  shuns 
Till  down  he  falls.     0  resolute  attempts  I 
0  sad,  amazing,  damnable  events 
The  end  of  such  proceeding  needs  must  be  I 
From  which,  O  Lord,  save  and  deliver  me  I 
But  if  thou  think  that  God  thy  noble  race 
Will  more  respect  than  into  such  a  place 
To  put  thee,  hold,  tho'  thou  his  offspring  be, 
And  art  so  lovely,  yet  sin  hath  made  thee 
Another  kind  of  creature  than  when  thou 
Didst  from  his  fingers  drop,  and  therefore  new 
Thy  first  creation  stands  thee  in  no  stead  ; 
Thou  hast  transgressed,  and  in  every  deed 
Set  God  against  thee,  who  is  infinite,* 
And  that  for  certain  never  will  forget 
Thy  sins,  nor  favour  thee  if  thou  shalt  die 
A  graceless  man ;  this  is  thy  misery. 


eual  ami  uhi:t/.tM. 


986 


When  angels  sinneU,  tit-.  -ico 

Than  thou,  and  also  put  in  h 
Yet  them  lie  spared  not,  but  i 

From  heaven  to  hell,  whore  u.-  .:id 

In  everlasting  chainn,  and  no  relcaM 
Shall  ever  have,  but  wruth,  that  aball  iDcresM 
Upon  them,  to  their  everlutiiig  woe. 
As  for  the  state  they  were  exalted  to, 
That  will  by  no  uu-ant  mitiirato  their  fear, 
But  aggravate  their  htll  r.. ; 

For  he  that  higlu-Hl  ntau  .  i.ill. 

His  danger  nee.N  inu^t  be  tiie  great'«l  of  all. 
Now  if  Ciod  notable  angeU  di<I  not  npare 
Because  they  did  transgrcm,  will  ho  forbear 
Poor  dust  and  itshe;*?     Will  ho  sulfer  them 
To  break  his  law  and  sin,  and  not  condemn 
Them  for  so  doing?    Let  mi  man  decoivo 
Himself  or  others;  they  that  do  bereave 
Themselves  by  sin  of  happiius-*  thall  bo 
Cut  off  by  justice,  ami  have  mi-.ery. 

Witness  his  great  severity  upon 
The  world  that  Hr^t  was  planted,  wherein  nono 
But  only  eight  the  Deluge  did  encapo ; 
All  others  of  that  vengeance  did  partake. 
The  reason  was,  that  world  ungodly  stood 
Before  him,  therefore  he  did  send  the  dood. 


v.-      ■  ■  ,.rd 

W  itu  cvutd   ttu    luugcr    immt  Uieni  and    thviM 

ways, 
Thrrrfore  into  •. 
Wer.  .1     '   - 
Wha 

V. 


\S 


Now  .  A.;., 

That 

And  5, 

And 

At  holiucwi  or 

Anil  long  it  wi 

An<l  judgment  ; 

To  .Sxlom  and  it-....  ■.,... 

U|)on  »uch  ainnrn  l»e,  Ui..  « 

That  G.kI   !         ■ 

Of  such  li- 

Although  lii«y  ui>*  aI  juii^mrut  luaj  <itnU* 


(INK  rillMi   IS  NKKDl  I  I.; 


SERiors   Mi:i»irAri(»Ns  i  ton  the  fouu   last  tiiinc 
AM)  ji:ik;mi:nt.  heaven  and  hell 


DflAlH 


AN  INTRODUCTION  TO  THK  KN3UINO 
niSCOUlli^K. 

1.  These  liiu's  I  ut  tlii-*  tinu-  jT.-toni 

To  all  that  will  tliom  lu-oil, 
Wherein  I  show  to  what  intent 
G«kI  jwiith,  Convert  with  speed; 

2.  For  these  four  things  come  on  apace, 

Which  we  wouhl  know  lull  well — 
Both  death  and  ju*Ii;nu-nt,  and,  in  place 
Next  to  them,  heaven  and  hell. 

3.  For  doubtle*H  man  was  never  born 

For  thi.s  life  and  no  more; 
No,  in  the  re?«urrecti<»n-morn 
They  must  have  weal  or  woe. 

4.  Can  any  think  that  Gml  should  take 

That  pains  to  form  a  man 
So  like  himself,  only  to  make 
Him  here  a  moment  stand? 

Or  that  ho  should  make  much  ado, 

Ry  justice  and  by  jfr«co. 
By  propli' 

That  u. 

6.  Of  that  the  pmrnln*  he  hath  made. 

Also  the  t!u 
Should  in  n  ni 
Oh  no ;  thb  \*  a  cheat. 

7.  Bc«idc«,  who  in  so  ; 

To  think  U»»l  CI.;. 
From  glory  to  be  ntado  •  curw, 
And  that  in  •inncn'  room, 


8.  If  n 

W 

But 

Ai. 


le*, 

:...il 


9.  Ajmin.  «hnM  HnA.  whn  i.  thf  truU^ 


A;. 


.'      VltUlll 


To  uy,  liut  who  on  toll 


10.  Shall  He  that  keepa  hU  promUv  sar* 

In  t 

Yet  I.; 

In  watU'rs  great  al  ui  ail  • 

11.  Oh  let  all  :  Ut 

That  pu:.^ 
That  Mich,  Meu  uiil<>  luuiglU 

When  they  b»'  •.■  k  ahi  di». 

12.  \ 


13.  Let  all  therefon*  •»"••  '-^'  •"*  1'»«- 
Apply  them  t 
Y         '  .  ri>  ttciintra 


U.  Min.l.  thirrfnrr.  what  I  !ri-s«  •>«  h^tf^ 
Y. 

Tuii ,     - 

Dtacoorw  of  b««veo  and  hrlL 


.1     1       \VU. 


1.  Dratii    \'  A 
T» 

llffr 

Til. 


.•.    ul. 


•»-*  <in(b  rami 


988 


BUNYAN'S  COMPLETE  WORKS. 


2.  No  king  so  great,  nor  prince  so  strong, 

But  death  can  make  to  yield. 

Yea,  bind  and  lay  them  all  along, 

And  make  them  quit  the  field. 

3.  Where  are  the  victors  of  the  world. 

With  all  their  men  of  might? 
Those  that  together  kingdoms  hurl'd 
By  death  are  put  to  flight. 

4.  How  feeble  is  the  strongest  hand 

When  death  begins  to  gripe  ! 
The  giant  now  leaves  off  to  stand. 
Much  less  withstand  and  fight. 

5.  The  man  that  hath  a  lion's  face 

Must  here  give  place  and  bend ; 
/  Yea,  tho'  his  bones  were  bars  of  brass, 
v.     'Tis  vain  here  to  contend. 

6.  Submit  he.must  to  feeble  ones. 

To  worms,  who  will  enclose 
His  skin  and  flesh,  sinews  and  bones, 
And  will  thereof  dispose 

7.  Among  themselves,  as  merchants  do 

The  prizes  they  have  got. 
Or  as  the  soldiers  give  unto 
Each  man  the  share  and  lot 

H.  Which  they  by  dint  of  sword  have  won 
From  their  most  daring  foe. 
While  he  lies  by  as  still  as  stone, 
Not  knowing  what  they  do. 

9.  Beauty,  death  turns  to  rottenness, 
And  youth  to  wrinkled  face; 
The  witty  he  brings  to  distress, 
And  wantons  to  disgrace. 

10.  The  wild  he  tames,  and  spoils  the  mirth 

Of  all  that  wanton  are ; 
He  takes  the  worldling  from  his  worth, 
And  poor  man  from  his  care. 

11.  Death  fiivours  none;  he  lays  at  all 

Of  all  sorts  and  degree ; 
Both  old  and  young,  both  great  and  small, 
Eich,  poor,  and  bond,  and  free. 

12.  No  fawning  words  will  flatter  him. 

Nor  threatenings  make  him  start; 
He  favours  none  for  worth  or  kin ; 
All  must  taste  of  his  dart. 

18.  What  shall  I  say?    The  graves  declare 
Tliat  death  shall  conquer  all; 
There  lie  the  skulls,  dust,  bones,  and  there 
The  mighty  daily  fall. 


14.  Death  puts  on  things  another  face 

Than  we  in  healtli  do  see ; 
Sin,  Satan,  hell,  death,  life  and  grace 
Now  great  and  weighty  be. 

15.  Yea,  now  the  sick  man's  eye  is  set 

Upon  a  world  to  come ; 
He  also  knows  too,  without  let. 
That  there  must  be  his  home, 

16.  Either  in  joy,  in  bliss,  and  light, 

Or  sorrow,  woe,  and  grief; 
Either  with  Christ  and  saints  in  white, 
Or  fiends  without  relief. 

17.  But  oh  the  sad  estate  that  then 

They  will  be  in  that  die 
Both  void  of  grace  and  life  !     Poor  men . 
How  will  they  fear  and  cry  I 

18.  Ha !  live  I  may  not,  though  I  would 

For  life  give  more  than  all ; 
And  die  I  dare  not,  though  I  should 
The  world  gain  by  my  fall. 

19.  No,  here  he  must  no  longer  stay, 

He  feels  his  life  run  out ; 
His  night  is  come,  also  the  day 
That  makes  him  fear  and  doubt, 

20.  Death  doth  already  strike  his  heart 

With  his  most  fearful  sting 
Of  guilt,  which  makes  his  conscience  start 
And  quake  at  every  thing. 

21.  For  only  he  that  God  doth  fear 

Will  now  be  counted  wise ; 
Yea,  he  that  feareth  him  while  here, 
He  only  wins  the  prize, 

22.  'Tis  he  that  shall  by  angels  be 

Attended  to  that  bliss 
That  angels  have ;  for  he,  oh  he, 
Of  glory  shall  not  miss. 

23.  Those  weapons  and  those  instruments 

Of  death  that  others  fright. 
Those  dreadful  fears  and  discontents 
That  bring  on  some  that  night 

24.  That  never  more  shall  have  a  day, 

Bring  this  man  to  that  rest 
Which  none  can  win  but  only  they 
Whom  God  hath  call'd  and  blest 

25.  With  the  first  fruits  of  saving  grace, 

With  faith,  hope,  love,  and  fear 
Him  to  offend;  this  man  his  face 
In  visions  high  and  clear 


SERIOUS  MKDITATIoyS   IPOS  THE  FOUR  LAST  TliJXGS. 


989 


26.  Shall  in  that  light  which  no  eye  can 
Approach  unto — bt-huld 
The  rays  and  boaiii.H  of  glorj",  ami 
Fiud  there  hist  name  euroll'd 

?7.  Among  til'  Mr*  of  light 

That  C'ii  -ii  faxt 

In  his  right  hand,  with  all  hi«  might, 
Until  that  dangi>r'«  post 

2S    That  shaken  the  w«)rld,  and  mnet  have  dropl 
Into  grief  and  diittn>M. 
Oh  blcs.sfd  then  \n  he  that'*  wrapt 
In  Cliri't  hi*  righleoUHne»»H. 

2V.  This  id  the  man  death  cannot  kill, 
For  he  hath  put  on  arms; 
Him  sin  or  tNttnn  hath  not  i«kitl 
To  hurt  with  all  their  charniH. 

SO.  An  helmet  on  \m  head  doth  stand ; 
A  breiLHtphito  on  his  heart : 
A  shield  also  is  in  hii»  hand 
That  turneth  every  dart. 

31.  Truth  girds  him  r«>und  the  reins,  also 
His  sword  i^  on  his  thigh  ; 
His  feel  on  shoes  of  peace  do  go 
The  ways  of  purity. 

82.  His  heart,  it  proaneth  to  the  Lord, 

Who  hears  hiin  at  his  call, 
And  doth  him  help  and  streiiirth  iiiTunl. 
Wherewith  he  conqucw  all. 

83.  Thus  fortifie<l,  he  keeps  the  field, 

While  death  is  gone  and  flc«l ; 

And  then  lies  ilown  U|M)n  his  shield 

Till  Christ  doth  raiiM  the  dead. 


4.  The  Judge  we  find  in  God's  rrcord 
r  he 
!•'  ■  u  made  Lord 

And  Judge  ot  ail  thai  be. 


5.  >\ 

>  thall  com* 

And  unto  them  - 

lut  doom. 

Whether  they  •lau.i 

•.r  i»U. 

6.  itehold  ye  now  t'-  ■•  - 



And  Rtale  tha-. 

Thi*  1 

-      .•; 

Wl. 

7.  H«  c«>me«  with  H'^mI  m*  witho  m*  •nnw. 
Wit  ^  "^ 

Inju«'.  

Most  glortoun  in  ati :  r 


8.  His  U 

Hin 

His  pt 


•y ; 
i; 
It  and  bigk: 


The  M<>ri<i  hii  iki-^  ai  iu»  word. 


9.  Hccoi 
Wl- 


10.  The  tnimp  of  f}<v|  w>vtn4*  In  th^  air, 
Th. 
The  In... 
Who  made  nd  biif 


11.  Thu«  ? 
Hell 


\ 


Aiid  «her» 
unl  ntlit  ocry  oD«. 


OF  JUIKJMENT. 

1.  As  'tis  appointi^d  men  should  die. 

So  juilgm-  lit  is  the  next 
That  me.-  «urc<lly; 

For  so  - . 

2.  Wherefore  of  jiidi'ni'»nt  I  nhall  now 

Inform  you  • 
That  yoa  may  i*.  and  how 

Twill  b«  with  men  that  day. 

9.  Til  is  world,  it  hath  a  time  to  «tand  ; 

Which  •'• ■•  -nded.  then 

Will  isiiu.  -.ulof  hand 

Upon  all  iHTt-i  v'l  men. 


1.1.  TluM  1-  Iru-  «a'. .  tt.r  \. 


by  him 

.V»  dr.  nr* 


14.  or  all  that  man  balk  doo*  or  Mid. 


re  afraid 


k*tk  Ut  cw«iM  uiW. 


15.  r 


990 


BUNTAN'S  COMPLETE   WORKS 


16.  Within  whose  breast  a  witness  then 

Will  certainly  arise 
That  to  each  charge  will  say,  Amen, 
While  they  seek  and  devise 

17.  To  shun  the  sentence  which  the  Lord 

Against  them  then  will  read 
Out  of  the  book  of  God's  record, 
With  majesty  and  dread. 

18.  But  every  heart  shall  opened  be 

Before  this  Judge  most  high ; 
Yea,  every  thought  to  judgment  he 
Will  bring  assuredly. 

19.  And  every  word  and  action  too 

He  there  will  manifest; 
Yea,  all  that  ever  thou  didst  do 
Or  keep  within  thy  breast 

20.  Shall  then  be  seen  and  laid  before 

The  world,  that  then  will  stand 
To  see  thy  Judge  ope  every  sore, 
And  all  thy  evils  scann'd, 

21.  Weighing  each  sin  and  wickedness 

With  so  much  equity, 
Proportioning  of  thy  distress  • 

And  woeful  misery; 

22.  With  so  much  justice  doing  right 

That  thou  thyself  shalt  say, 
My  sins  have  brought  me  to  this  plight; 
I  threw  myself  away. 

28.  Into  the  gulf  my  sins  have  brought 
Me  justly  to  possess, 
For  which  I  blame  not  Christ;  I  wrought 
It  out  by  wickedness. 

24.  But  oh  how  willingly  would  these 
That  thus  in  judgment  be, 
If  that  they  might  have  help  or  ease, 
Unto  the  mountains  flee ! 

26.  They  would  rejoice,  if  that  they  might 

But  underneath  them  creep, 
To  hide  them  from  revenging  right, 
For  fear  of  which  they  weep, 

26    No  mask  nor  vizor  here  can  hide 
The  heart  that  rotten  is; 
All  cloaks  now  must  be  laid  aside, 
No  sinner  must  have  bliss. 

27.  The  tree  of  life  this  paradise 

Doth  always  beautify, 
'Cause  of  our  health  t  is  the  rise 
And  perpetuity. 


28.  Here  stands  the  golden  throne  of  grace, 

From  out  of  which  do  run 
Those  crystal  streams  that  make  this  place 
Far  brighter  than  the  sun. 

29.  Here  stands  Mount  Zion  with  her  King, 

Jerusalem  above, 
That  holy  and  delightful  thing. 
So  beautified  with  love. 

30.  That  as  a  mother  succours  those 

Which  of  her  body  be,  ' 

So  she  far  more  all  such  as  close 
In  with  her  Lord;  and  she 

31.  Her  grace,  her  everlasting  doors, 

Will  open  wide  unto 
Them  all,  with  welcome,  welcome — poor, 
Rich,  bond,  free,  high  and  low — 

32.  Unto  the  kingdom  which  our  Lord 

Appointed  hath  for  all 
That  hath  his  name  and  word  ador'd 
Because  he  did  them  call; 

38.  Unto  that  work  which  also  they 
Sincerely  did  fulfil. 
Not  shunning  always  to  obey 
His  gracious,  holy  will. 

34.  Besides,  this  much  doth  beautify 

This  godly  paradise, 
That  from  all  quarters  constantly 
Whole  thousands,  as  the  price 

35.  Of  precious  blood,  do  here  arrive. 

As  safe  escaping  all 
Sin,  hell,  and  Satan  did  contrive 
To  bring  them  into  thrall; 

36.  Each  telling  his  deliverance 

In  open  face  of  heaven, 
Still  calling  to  remembrance 
How  fiercely  they  were  driven 

37.  By  deadly  foe,  who  did  pursue 

As  swift  as  eagles  fly; 
Which  if  you  have  not,  down  thou  must 

With  those  that  then  shall  die 
The  second  death,  and  be  accurst 

Of  God.     For  certainly, 

38.  The  truth  of  grace  shall  only  here 

Without  a  blush  be  bold 
To  stand,  whilst  others  quake  and  fear, 
And  dare  not  once  behold. 


SERIOUS  MEDITATIOSS   UPON  THE  FOUR  LAST  TULVOS, 


991 


Ih. 


40. 


41. 


42. 


That  heart  that  here  was  right  for  Go<l 

Shall  there  he  comforted; 
But  tluMc  that  evil  way*  have  trod 

Shall  then  hang  down  their  head; 

For  .  v.ry  one  mutt  now  receive 

.\i  ,   .rling  to  their  wavfi  — 
The/  that  Hnlo  the  I»rd  did  deave 

The  everlasting  joyn; 

ThoHC  that  die  in  wickedncm 

To  execution  i»ent. 
There  8till  to  grapple  with  dixtreiM, 

Which  nothing  can  prevent. 

Of  which  two  atate*  I  next  shall  write, 

Wherefore  I  pray  give  ear, 
And  to  them  bend,  with  all  your  might. 

Your  heart  with  filial  fear. 


OF  H HAVEN. 

IIe.WEN  i;*  a  place,  also  a  st*te; 

It  doth  all  things  excel; 
No  man  can  fully  it  relate, 

Nor  of  its  glory  tell. 

Ood  made  it  for  his  re««ideHce, 

To  »it  on  an  a  throne. 
Which  rthows  to  u-H  the  excelleoce 

Whereby  it  may  be  known. 

Doubtless  the  fabric  that  wait  built 

For  thin  so  great  a  King 
Must  neinU  Hurprine  thee,  if  thou  wilt 

But  duly  mind  the  thing. 

If  all  that  build  do  build  to  nuit 

The  glory  of  their  .ttate. 
What  orator  (thou^'h  mo«t  acute') 

Can  fully  heaven  relate? 

If  palacen  that  prince*  build 
(Wjich  yet  are  made  of  clay) 

Do  so  amaze  when  much  beheld. 
Of  heaven  what  nhall  we  ••jrT 

It  is  the  high  and  holy  place ; 
N- 

N-r  •  g^u^e 

i  -iiuIji  siiati  liivre  cuj<>y. 

M:in-ii"rit  :'>r 

I)i)  th.r.>  JT.  , 
Buildiii>r«*  eternal  for  the  bleat 

Are  there  proti  led,  and 


8.  The  glory  and  the  cooielinc 

i:,   ■ 


Nor  CAU  bv/urv  that  <iay 


'^^ 


9    I 


.v. 


be  MaacroU 

•II'. 
\ 


in.  Tlirre  with  (he  King,  (h««  lihdffTOoM,  uU 

lly  hill)  arr  lol  into 
11m  I'  to  alMod 

11.  And  taiite.  and  »meM,  and  be  in(ljun'4 

.\ii  i  .  o 

The  ;  .  V   I  fur  u«  frvn'd, 

iluw  luil  ol  beareo  they  be. 

12.  Ilj»  state  n 

For  hv.ui 
All  goodit 

And  Ik'IUi  •.•.  I. .^11  t^'ou, 

....  ...1  ,,  .1  . 


13.  Adorn 'd  w!''-  "■ 

While  I'. 
O'erlltiw  wit.'i  .  ,.;uB 

All  that  do  «        . 

14.  The  heavenly  >I^e*tT.  wboee  tnoa 

Will  k»  of  grace 

After  ihu  wuri4  »  duar  , 

15.  Whi.  -^ 

A 


16.  That  wtMlnm  whi-h  doth  order  aU 
.  nhown; 

By  erery  one  be  ku  t  !i 


I    -K^,^ 


That  I    ' 
W 


la.  The  beantr  and  the  coaeliaf 


i  boM  be  tberv<o  •hall  call. 


19.  The  prew- 

Klrroa! 

\     . 


liodviUb* 


992 


BUNYAN'S  COMPLETE  WORKS. 


20.  Here  will  the  Lord  make  clear  and  plain 
How  sweetly  did  agree 
His  attributes  when  Christ  was  slain, 
Our  Saviour  for  to  be  ; 

21    How  wisdom  did  find  out  the  way  ; 

How  strength  did  make  him  stand ; 
How  holiness  did  bear  the  sway 
And  answer  just  demand ; 

22.  How  all  these  attributes  did  bend 

Themselves  to  work  our  life 
Through  Jesus  Christ,  whom  God  did  send 
To  save  us  by  his  might. 

23.  AH  this  will  sparkle  in  our  eye 

Within  the  holy  place, 
And  greatly  raise  our  melody, 
And  flow  our  hearts  with  grace, 

24.  The  largest  thought  that  can  arise 

Within  the  widest  heart 
Shall  then  be  filled  with  surprise. 
And  pleas'd  in  every  part. 

25.  All  mysteries  shall  here  be  seen, 

And  ev'ry  knot  untied ; 
Electing  love,  that  hid  hath  been, 
Shall  shine  on  every  side. 

26.  The  God  of  glory  here  wiil  be 

The  life  of  every  one. 
Whose  godly  atti'ibutes  shall  we 
Possess  them  as  our  own. 

27.  By  wisdom  we  all  things  shall  know, 

By  light  all  things  shall  see ; 
By  strength  (too)  all  things  we  shall  do 
When  we  in  glory  be. 

28.  The  Holy  Lamb  of  God  also. 

Who  for  our  sakes  did  die. 
The  holy  ones  of  God  shall  know. 
And  that  most  perfectly. 

.29.  Those  small  and  short  discoveries 
That  we  have  of  him  here 
Will  there  be  seen  Avith  open  eyes, 
In  visions  full  and  clear. 

30.  Those  many  thousand  acts  of  grace 
That  here  we  feel  and  find 
Shall  there  be  read  with  open  face 
Upon  his  heart  most  kind. 

81.  There  he  will  show  us  how  he  was 
Our  Prophet,  Priest,  and  King, 
And  how  he  did  maintain  our  cause, 
And  us  to  glory  bring. 


32.  There  we  shall  see  how  he  was  touch'd 

With  all  our  grief  and  pain, 
(As  in  his  word  he  hath  avouch'd,) 
When  we  with  him  shall  reign : 

33.  He'll  show  us  also  how  he  did 

Maintain  our  faith  and  love. 
And  why  his  face  sometimes  he  hiid 
From  us,  who  are  his  dove. 

34.  That  head  that  once  was  crowned  witb 

thorns 
Shall  now  with  glory  shine. 
That  heart  that  broken  was  with  scorns 
Shall  flow  with  life  divine. 

35.  That  man  that  here  met  with  disgrace 

We  there  shall  see  so  bright 
That  angels  can't  behold  his  face 
For  its  exceeding  light. 

36.  What  gladness  shall  possess  our  heart 

When  we  shall  see  these  things ! 
What  light  and  life  in  every  part 
Will  rise  like  lasting  springs  I 

37.  Oh  blessed  face  and  holy  grace  1 

When  shall  we  see  this  day? 
Lord,  fetch  us  to  this  goodly  place, 
We  humbly  do  thee  pray. 

38.  Next  to  this  Lamb  we  shall  behold 

All  saints,  both  more  and  less. 

With  whited  robes  in  glory  roU'd, 

'Cause  him  they  did  confess ; 

39.  Each  walking  in  his  righteousness, 

With  shining  crowns  of  gold, 
Triumphing  still  in  heavenly  bliss 
Amazing  to  behold. 

40.  Thus  as  they  shine  in  their  estate, 

So  too  in  their  degree ; 
Which  is  most  goodly  to  relate 
And  ravishing  to  see. 

41.  The  Majesty  whom  they  adore 

Doth  them  in  wisdom  place 
Upon  the  thrones,  and  that  before 
The  angels,  to  their  grace. 

42.  The  saints  of  the  Old  Testament, 

Full  right  to  their  degree, 
Likewise  the  New,  in  excellent 
Magnificency  be. 

43.  Each  one  his  badge  of  glory  wears 

According  to  his  place. 
According  as  were  his  affairs 
Here  in  the  time  of  grace. 


SERIOUS  MEDITATWSS   VPOy  TUB  FOUR  LAST  TnLS'GS. 

56.  Our  fri.'nr!i  that  !frH  jjn.!!v  hr;, 


9«e 


44.  Some  on  the  right  haiul  of  the  Lamb 

I.iki  s :-..  some  on  the  li-ft, 
\\  itli  im;  •-.  and  gi»Ulfn  chains  do  atam]. 
Most  grave,  mo«»t  sage,  and  deft, 

4.'i.  The  martyr  here  i«  known  from  him 
Who  peaceably  did  die, 
lioth  by  the  plaw  he  tiittcth  in 
And  by  his  dignity. 

4<?    Ei\ch  father,  Baint,  and  prophet  xhnil, 
According  to  his  worth, 
Kiijoy  tlio  lionour  of  hin  rail, 
And  phiinly  hold  il  forth. 

47.  Those  bmlit~«  which  M)metime«  were  torn, 

And  buttcrt  that  broki.-n  wore, 
For  iunVa  worvl,  he  doth  now  uilorn 
With  health  and  glory  fair. 

48.  Thus,  when  in  heav'nly  harmony 

These  bU-ssed  9aint.>«  appear, 

Adorn 'd  with  grace  and  niajcKly, 

What  gladni'jw  will  be  there! 

40.  Thi-s  shall  we  see,  thus  shall  wc  be: 
Oh  would  the  ilay  were  cornel 
Lonl  Jesus,  take  us  up  to  thee. 
To  this  dej«iritl  home. 

50.  Angels  also  we  shall  behold 

When  we  on  high  ascend, 
I'uich  shining  like  to  men  of  gold. 
And  on  the  Ix>nl  attend. 

51.  These  gotxlly  creatures,  full  of  grac 

Shall  st'Uid  about  thethri>ne, 
I-^h  one  witli  liglitning  in  his  face, 
And  shall  to  us  be  known. 

52   These  chrr  'i  one  accord 

Shall  cr_%  .  ly, 

Ah,  holy,  holy,  holy  I>»rd, 
And  heavenly  Majesty  ! 

53.  These  will  us  in  their  arms  onbraoe, 
And  welcome  us  to  mil. 
And  joy  to  -  ■?!  f^nct. 

And  of  :  •••wKtI. 

5-1.  This  we  iihall  h*ar.  thi«  w»»  ahall  •«», 
Whil.-  r  . 
When  we  \\ 
And  at  his  table  tup. 

66.  O  shininc -iiu'' NI  what!  : 

With  you  iijt  up  our  to;,    . 

We  must,  and  with  yoa  ever  he. 

And  with  jrou  must  r^oioe. 


Th      ,  „ _. 

With  othen  of  our  tralD , 

67.  Each  one  diiwn  in  the  foot  in  whila, 

{.'.M'   I    .    .    ■>.        t _     .1  _ 


NN 


>V  ith  4;La4  auJ  ju^  Jul  Sotv. 


68,  Til 


r   ti.-«f* 


59.  H  crown  to  them  we  then  •»>»'!  Iw. 

A  glory  nnd  a  joy. 

And  that  brfore  the  l.^:  '.,  ^ o 

The  world  comes  to  dr«troy. 

60.  Ttiia  is  the  place.  thU  U  the  aUte 

Of  all  thii'  •         'I       ' 
Which  men 

With  tongue,  ur  pv-ti,  ur  wurd. 


61.  N 


♦e 
•  I. 


Nor  d. 
Of  tl. 


lip. 


62.  The  striiiL't  <>l   inu«ii-  Ix-rv  arr  tiin'J 
For  1 

AntI  r\  I  .iiu  >i 

Wit! 

'•.  Here  run  the  crfvtal  atroam*  of  lUb 

'  '  "•, 

A:  '.« 

Wiiii  gitfry*  gwUlvtt  chatna. 


64.  N 


all  will 


Thu  h-  :  we  bear  aad  tm 

To  a  ;...■•- uat  rale; 


06.  For  *hnuld  i>< 
Itut  for  a 


-fOojrallthh 

'ark  thco  ran 


66.   Y««   'Ik  not  pnmible  thai  iKrv 

Hi 


Uweil  there  eternal  i> 


«7.  A 


;;irT  torrr  «»•>  meet. 


994 


BUNYAN'S  COMPLETE  WORKS. 


08.  But  far  from  this  the  saints  shall  be ; 
Their  portion  is  the  Lord, 
Whose  face  for  ever  they  shall  see, 
As  saith  the  holy  word ; 

89.  And  that  with  everlasting  peace, 
Joy,  and  felicity : 
From  this  time  forth  they  shall  increase 
Unto  eternity. 


OF  HELL,  AND  THE  ESTATE  OF 
THOSE  THAT  PERISH. 

1.  Thus  having  show'd  you  what  I  see 

Of  heaven,  I  now  will  tell 

You  also,  after  search,  who'll  be 

The  damned  wights  of  hell. 

2.  And  oh  that  they  that  read  my  lines 

Would  ponder  soberly, 
And  lay  to  heart  such  things  betimes 
As  touch  eternity  I 

3.  The  sleepy  sinner  little  thinks 

What  sorrows  will  abound 
Within  him  when  upon  the  brinks 
Of  Topliet  he  is  found. 

4.  Hell  is  beyond  all  thought  a  state 

So  doubtful  and  forlorn, 
So  fearful,  that  none  can  relate 
The  pangs  that  there  are  borne. 

ti.  God  will  exclude  them  utterly 
From  his  most  blessed  face, 
And  Ihen  involve  in  misery. 
In  shame,  and  in  disgrace. 

6.  God  is  the  fountain  of  all  bliss, 

Of  life,  of  light,  and  peace ; 
They  then  must  needs  be  comfortless 
Who  are  depriv'd  of  these. 

7.  Instead  of  life,  a  living  death 

Will  there  .in  all  be  found ; 
Dyings  wilf  be  in  every  breath — 
Thus  sorrow  will  abound. 

8.  No  light,  but  darkness  here  doth  dwell, 

No  peace,  but  horror  strange ; 
The  fearful,  damning  wights  of  hell 
In  all  will  make  this  change. 

9.  To  many  tilings  the  damneds'  woe 

Is  likened  in  the  word  ; 
And  that  because  no  one  can  show 
The  vengeance  of  the  Lord. 


Unto  a  dreadful  burning  lake. 

All  on  a  fiery  flame. 
Hell  is  compared,  for  to  make 

All  understand  the  same. 

IJf.  A  burning  lake,  a  furnace  hot, 
A  burning  oven  too. 
Must  be  the  portion,  share,  and  lot 
Of  those  which  evil  sow. 

12.  This  plainly  shows  the  burning  heat 

With  which  it  will  oppress 
All  hearts,  and  will  like  burnings  eat 
Their  souls  with  sore  distress. 

13.  This  burning  lake,  it  is  God's  wrath. 

Incensed  by  the  sin 
Of  those  who  do  reject  his  path, 
And  wicked  ways  walk  in ; 

14.  Which  wrath  will  so  perplex  all  parts 

Of  body  and  of  soul. 
As  if  up  to  the  very  hearts 
In  burnings  they  did  roll. 

15.  Again,  to  show  the  loathsome  state 

Of  this  so  sad  a  case, 
Like  burning  brimstone  God  doth  make 
The  hidings  of  his  face. 

And  truly  as  the  stream  and  smoke 
And  flames  of  brimstone  smell. 

To  blind  the  eyes  and  stomach  choke, 
So  are  the  pangs  of  hell. 

To  see  a  sea  of  brimstone  burn, 

Who  would  it  not  aff"right? 
But  they  whom  God  to  hell  doth  turn 

Are  in  most  woeful  plight. 

18.  This  burning  cannot  quenched  be. 

No,  not  with  tears  of  blood ; 
No  mournful  groans  in  misery 
Will  here  do  any  good. 

19.  0  damned  men  !  this  is  your  fate  ; 

The  day  of  grace  is  done ; 
Eepentance  now  doth  come  too  late 
Mercy  is  fled  and  gone. 

20.  Your  groans  and  cries  the  sooner  should 

Have  sounded  in  mine  ears. 
If  grace  you  would  have  had,  or  would 
Have  me  regard  your  tears. 

21.  Me  you  offended  with  your  sin, 

Instructions  you  did  slight  ; 
Your  sins  against  my  law  hath  been 
Justice  shall  have  his  right. 


SERIOUS  MEDlTATIOyS  UPON  THK  FOUR  LAST  TinSO& 


9VS 


22.  I  gaye  my  Son  to  do  you  good, 

I  gave  you  space  and  time 
With  him  to  donv,  which  you  withstood, 
And  did  with  hell  combine. 

23.  Justice  againnt  you  now  iit  act. 

Which  you  cannot  aplM^a«o: 
Eternal  Juiitice  doth  you  let 
From  either  life  or  eaa*. 

if4    Thus  he  that  to  this  place  doth  com« 
May  groan,  and  «i>;h,  and  wc«»p, 
But  sin  hath  made  th.tt  pl.nco  hi«  home, 
And  there  it  will  hitn  kiH«p ; 

25.  Wherefore  hell,  in  another  place, 
Is  called  a  prison  too, 
And  all  to  show  the  evil  caso 
Of  all  sin  doth  undo. 

S6.  Which  prison,  with  its  locks  and  bars 
Of  GtHl's  lasting  decree, 
Will  hold  them  fiist.     Oh  how  this  mars 
All  thought  of  being  free! 

27.  Out  at  these  brazen  bars  they  may 
The  saints  in  glory  «eo, 
But  this  will  not  their  grief  allay, 
But  to  them  torment  be. 

25.  Thus  they  in  this  infernal  cave 
Will  now  be  holden  fast 
From  heavenly  freedonj ;  tho'  they  crave, 
Of  it  they  may  not  taste. 

2D.  The  chains  that  darknesw  on  them  hanga, 
Still  rattling  in  their  cars, 
Create  within  them  heavy  pangs, 
And  still  augment  their  fears. 

80.  Thas.  hnpole*«  of  all  remedy, 
Tliey  (lyirifjiy  do  sink 
Into  the  jaws  of  misery, 
And  seas  of  sorrow  drink; 

31.  For  being  copp'd  on  every  side 
With  helple^snejM  and  grief, 
IIcadloDir  iiu-'  '!■  -j'.iir  they  •lide, 
B^Ti'fl  ..f  ;ill  :<:..•■(. 

32    Therefor*»  thui  hi-ll  is  call'd  a  pit, 
pr  lie 

File  -  .A  moat  fit 

To  show  their  mi»ery. 

83.  A  pit  that's  IjottomlnM  b  thtt, 
A  giilf  •>(  irri'f  and  woe, 
A  duiig''>TJ  wlu'h  they  cannot  mL«i 
That  will  thrOMeivc*  ttodo. 


34.  Thus  withntit  f*iv  th.»v  a!*4\«  .tnk 
Thu 

r)«pa..  _:       _,        .i_. 

ThcM  priaooen  hare  no  bail. 

85.  Here  me<^  them  now  that  wonn  that  ictMii 

^*l  I  pluckt  tf     -  '         • 
I        :  i(  too  on  t  aw«; 

liiu dreadful  u,  uu  duu:*. 


36.  ThU  ,■• 

Thr. 
With 

Wh. 


•  1, 
arp  and  kMtt, 


87.  ThU  worm  is  fed  by  memory, 

Which  utrirtly  bring*  In  mind 
All  things  done  in  prtMiM-rily, 
As  we  in  Scripture  find. 

38.  No  word,  nor  thought,  nor  act  th<7  dhl 

But  now  ia  srt  in  aight; 
Not  one  uf  them  can  now  h»  hkl— 
Memory  gives  them  ligh' 

39.  On  w!  ;i 

Wi 
This  kiiin  thr  iiiiti'l.  nixl  wound*  the  will; 
Ahu!  alaa!  alaa ! 

40.  Oh,  conacience  la  the  •!4!Ji;)it«T  «!.  .t> . 

Therv  hangn  the  a\ 
Tia  there  the  worm  i  i. 

And  wrarif*  out  tl. 


41.  Here,  tlien,  la  execation  dooe 
On  body  .i    '  j| ; 

For  oontci.  •  brihwl  of 

But  givea  Ut  all  ihcir  dolf 


42. 

1 

Of  ai 
Oh  1 

'.all  1 

»rvpr  die, 
all  lif: 

in  thrm 

in*  ah 
inut! 

(W   rir.'U 

tiieir  b 

48. 

Thb  worm  n< 
For  sin  « 

And  guilt.  1  • 
Nor  Cbriat 

lira 

44.  Itut  take  from  them  all  help  and  aUj, 
.\nd  Irate  liirm  to  <laa|>air. 
Which  ft^^la  u(-in  th<«i  alfht  aad  4if : 
This  b  the  damttcds'  ahars 


45.  S 


And  • 

AaU 


•iiat/l 


996 


BUNYAN'S  COMPLETE   WORKS. 


4G.  That  what  to  think,  or  what  to  do, 
Or  where  to  lay  their  head, 
They  know  not;  'tis  the  damneds'  woe 
To  live,  and  yet  be  dead. 

47.  These  castaways  would  fain  have  life, 
But  no,  they  never  shall ; 
They  would  forget  their  dreadful  plight, 
But  that  sticks  fast'st  of  all. 

4«.  God,  Christ,  and  heaven  they  know  are  best, 
Yet  dare  not  on  them  think ; 
The  saints  they  know  in  joys  do  rest. 
Whilst  they  their  tears  do  drink. 

4'J.  They  cry,  alas !  but  all  in  vain, 
They  stick  fast  in  the  mire ; 
They  would  be  rid  of  present  pain, 
Yet  set  themselves  on  fire. 

r»0.  Darkness  is  their  perplexity, 
Y'et  do  they  hate  the  light ; 
They  always  see  their  misery, 
Yet  are  themselves  all  night. 

51.  They  are  all  dead,  yet  live  they  do ; 
Yet  neither  live  nor  die : 
They  die  to  weal,  and  live  to  woe; 
This  i?  their  misery. 

62.  Now  is  the  joy  they  lived  in 
All  turn'd  to  brinish  tears 
And  resolute  attempts  to  sin 
Turu'd  into  hellish  fears. 

53.  Their  dolour,  in  their  bitterness, 
So  greatly  they  bemoan 
That  hell  itself  this  to  express 
Doth  echo  with  their  groan  : 

01.  I  once  was  fair  for  light  and  grace, 
My  days  were  long  and  good ; 
I  lived  in  a  blessed  place. 
Where  was  most  heav'nly  food; 

Sfj.  But,  wretch  I  am,  I  slighted  life, 
And  chose  in  death  to  live; 
Oh  for  these  days  now,  if  I  might, 
Ten  thousand  worlds  would  give. 

f)G.  Ah,  golden  timel  I  did  thee  spend 
In  sin  and  idleness ; 
Ah,  health  and  wealth !  I  did  you  lend 
To  bring  me  to  distress. 

57.  My  feet  to  evil  I  let  run. 

And  tongue  of  folly  talk ; 

My  eyes  to  vanity  have  gone: 

Thus  did  I  plt'nly  walk. 


58.  I  did  as  greatly  toil  and  strain 

Myself  with  sin  to  please 
As  if  that  everlasting  gain 

Could  have  been  found  in  these. 

59.  But  nothing,  nothing  have  I  found 

But  weeping  and  alas  ! 
And  sorrow  which  doth  now  surround 
Me,  and  augment  my  cross. 

60.  Ah,  bleeding  conscience !  how  did  I 

Thee  check  when  thou  didst  tell 
Me  of  my  faults,  for  which  I  lie 
Dead,  while  I  live  in  hell ! 

61.  I  took  thee  for  some  peevish  foe 

"When  thou  didst  me  accuse ; 
Therefore  I  did  thee  buffet  so, 
And  counsel  did  refuse. 

62.  Ah,  mind !  why  didst  thou  do  those  thing? 

That  now  do  work  my  woe  ? 
Ah,  will !  why  wast  thou  thus  inclin'd 
Me  ever  to  undo? 

63.  My  senses !  how  were  you  beguiled. 

When  you  said  sin  was  good ! 
It  hath  in  all  parts  me  defiled. 
And  drown'd  me  like  a  flood. 

64.  Ah !  that  I  now  a  being  have 

In  sorrow  and  in  pain! 
Mother,  would  you  had  been  my  grave  I 
But  this  I  wish  in  vain. 

65.  Had  I  been  made  a  cockatrice, 

A  toad,  or  such-like  thing, 
Yea,  had  I  been  made  snow  or  ice, 
Then  had  I  had  no  sin. 

66.  A  stock,  a  stock,  a  stone,  or  clot 

Is  happier  than  I ; 
For  they  know  neither  cold  nor  hot, 
To  live,  nor  yet  to  die. 

67.  I  envy  now  the  happiness 

Of  those  that  are  in  light ; 
I  hate  the  very  name  of  bliss, 
'Cause  I  have  there  no  right. 

68.  Again,  still  as  they  in  this  muse 

Are  feeding  on  the  fire, 
*    To  mind  there  comes  yet  other  newa 
To  screw  their  torments  higher ; 

69.  Which  is  the  length  of  this  estato 

Where  they  at  present  lie. 
Which  in  a  word  I  thus  relate : 
'Tis  to  eternity  I 


SERIOUS  MEDITATIOSS   UPOS  THE  FOUR  iJkST  TIIISO& 


997 


70.  This  thought  now  U  ao  firmly  fix'd 
In  all  that  cunu-?*  to  mind, 
And  iilso  is  so  rttror»j;ly  mix'd 
With  wrath  of  evory  kind, 

71    So  that  whatever  they  do  know, 
Or  see,  or  think,  or  ffcl, 
FOR  KVKU  still  doth  strike  them  through, 
As  with  a  bar  of  »tc«'l. 

72.  For  KVER  shineth  in  the  fire. 
Ever  is  on  the  chains  ; 
Tis  also  in  the  pit  of  ire. 
And  tastes  in  all  their  pains. 

78    /'(/.-  eirr  separate  from  Godj 

From  peace,  and  lite,  and  rail; 
Fyr  ever  underneath  the  rtxl 
ThA:  veugeaucti  liketh  be^t. 


74.  Oh  evrr,  orw !  thU  will  dmwn 
Tl 
W,.  t 
< )  ^reni  eirniiiy  t 


76.    I 


1 


H»ay  ••» 
.It, 


ont 


Or  •««  lo  -' 

Or  OUmi'«'r  nj'  mr  •aii>i*, 

76.  Than  •«»  an  et-  '    '  •>      ■>     -  wo« 

Which  no*  •  «•; 

Ow.v  u  .1 

tji:. 

77.  Yea,  wh*n  Ihry  hav*,  tlin«  oaX  of 

\V 
For  ■ 
Yet  fur  them  to  lulaL 


A  CAUTION 

TO  STIR   UP   TO    \\AT(  11    AliAIXST  SIN. 


The  first  eight  linei  one  did  eomtncnd  to  me. 
The  rr»t  I  tl>ou);ht  good  to  commend  to  thoe  : 
llet'lt-r,  1(1  rra'ling  be  thoa  rui'd  \>y  lue : 
With  rhjrmoi  nor  Hne«,  but  tratbi,  ftffe«ted  be. 

6lN'  will  at  firxt,  jiwt  like  a  lH'(;)rar,  crave 
One  iH'iiny  or  one  half|it"nny  to  huvo  ; 
But  if  you  grant  it^  tirxt  suit,  'twill  umpire 
From  ponce  to  poumU,  and  j*till  will  mount  up 

higher, 
To  the  whole  soul ;  but  if  it  mnketi  it«  moan, 
Then  »ay,  Hero  is  not  for  you ;  get  you  gone  I 
For  if  you  give  it  entrance  at  tho  door, 
It  will  come  in,  and  may  go  out  no  more. 

Sin,  rather  than  'twill  out  of  action  be, 

Will  pray  to  stay,  though  a  short  space,  with 

thee : 
One  night,  one  hour,  one  moment,  will  it  ay, 
Embrace  me  in  thy  bosom,  or  I  die. 
Time  to  repent  (saith  it)  I  will  allow. 
And  help  if  to  re|H.'nt  thou  kn>.-.'.'  "  .v. 

But  if  you  give  it  entrance  at 

It  will  come  in,  and  may  go  out  no  mure. 


If 


in  iiand,  yea  pounds,  'twill  odcr 


If  at  its  motion  and  its  beck  thou'lt  be. 
Twill  Ilia.  ■      ■■■■'■■  '     -  '    M  to  gain 

Thy  love,  a  >• 

But  give  . 

Lest  it  C": 

If  promUing  and  iH-gpnr  will  n^:  '\*y 

'Twill  by  it«  wiles  att 

I'm  hamil«'!w,  mran  n        . 

Will  every  (M)ul-<h»trnying  motioa  cry. 

Its  sting  'twill  hide,  'twill  change  iu  natire  hue; 

Vile  twill  not,  but  a  beauty  *«^m.  to  jrou. 

But 

Ifcs.i. 


Rather  thsn  fn?!.  Pin  w^l!  f'jH-«f  ^Jriri,, 

(As  if  for  little  sinji  mr 

Yen,  Sin  with  itiM>lf  a  •!'  •     -i. 

On  purpose  that  bv  it  t 

r  •      •     '     •  r: 

1-  rsL 

Sin.  if  ynu  will  h««U<^«t  It.  will  »rrm<^ 

Wl 

'T^^  .«v. 

CJood  in  dwtructiv. 

Twill  make  a  Uw  u..,.v  v.    .  *n 

free, 
Afi ' '       '  ■'       *       '       • '  ■  ■    I  '*. 

I  •      )'.     fl-r. 

ThcAi  lauuld  «:i;Uui;l<>  iitd  caUiXigt  thjr  SOOTP. 

rule; 
Twill  make  him  who  kmm  Umm  Ood^  iaag* 

was 
Look  like  the  derll,  lore  aad  plead  hit  oauM 


?in    nnrr  nn**<-iM>-«I  ..f  ihr  hrari.  will  ulaT 


<•  !o  «i<'r7 


>,^r.(rn  rati   t\\\    hruTt   &..'a:n*(   t}it    Ood, 

«i. 


1000 


SUNYAN'S  COMPLETE   WORKS. 


Of  sinful  hazards ;  no,  they  venture  shall, 
For  one  base  lust,  their  soul,  and  heaven,  and  all. 

Take  heed,  then,  hold  it,  crush  it  at  the  door; 

It  comes  to  rob  thee  and  to  make  thee  poor. 

Sin  is  a  prison,  hath  its  bolts,  its  chains, 
Brings  into  bondage  who  it  entertains, 
Hangs  shackles  on  them,  bends  them  to  its  will, 
Holds  them,  as  Samsons,  grinding  at  the  mill ; 
Twill  blind  them,  make  them  deaf;  yea,  'twill 

them  gag, 
And  ride  them  as  the  devil  rides  his  hag. 

Wherefore  look  to  it,  keep  it  out  of  door; 

If  once  its  slave,  thou  mayst  be  free  no  more. 

Though  Sin  at  first  its  rage  dissemble  may, 

'Twill  soon  upon  thee  as  a  lion  prey; 

'Twill  roar,  'twill  rend,  'twill  tear,  'twill  kill 
outright; 

Its  living  death  will  gnaw  thee  day  and  night. 

Ti;y  pleasures  now  to  paws  and  teeth  it  turns ; 

In  thee  ito  tickling  lusts  like  brimstone  burns. 
Wherefore  beware,  and  keep  it  out  of  door. 
Lest  it  should  on  thee  as  a  lion  roar. 

Sin  will  accuse,  will  stare  thee  in  the  face, 
Will,  for  its  witness,  quote  both  time  and  place 
Where  thou  it  didst  commit  and  so  appeal 
To  conscience,  who  thy  facts  dare  not  conceal. 
But  on  thee  as  a  judge  such  sentence  pass 
Am  will  to  thy  sweet  meats  prove  bitter  sauce. 

Wherefore  beware,  against  it  shut  thy  door ; 

Repent  what's  past,  believe,  and  sin  no  more. 

Sin  is  the  living  worm,  the  lasting  fire; 

Rell  would  soon  lose  its  heat  could  sin  expire: 


Better  sinless  in  hell  than  to  be  where 
Heaven  is  and  to  be  found  a  sinner  there. 
One  sinless  with  infernals  might  do  well. 
But  sin  would  make  a  very  heaven  a  hell. 
Look  to  thyself,  then,  to  keep  it  out  of  door. 
Lest  it  gets  in,  and  never  leaves  thee  more. 

No  match  has  Sin  but  G.od,  in  all  the  world ; 
Men,  angels  it  has  from  their  station  hurl'd, 
Holds  them  in  chains  as  captives,  in  despite 
Of  all  that  here  below  is  called  might. 
Kelease,  help,  freedom  from  it  none  can  give 
But  even  He  by  whom  we  breathe  and  live. 
Watch,  therefore,  keep  this  giant  out  of  door 
Lest,  if  once  in,  thou  get  him  out  no  more. 

Fools  make  a  mock  at  sin,  will  not  believe 
It  carries  such  a  dagger  in  its  sleeve : 
How  can  it  be  (say  they)  that  stich  a  thing, 
So  full  of  sweetness,  should  e'er  wear  a  sting  ? 
They  know  not  that  it  is  the  very  spell 
Of   Sin  to  make  men  laugh  themselves   to 

hell. 
Look    to    thyself,    then,   deal    with    sin    no 

more. 
Lest  He  that  saves  against  thee  shuts  the  door. 

Now  let  the  God  that  is  above. 
That  hath  for  sinners  so  much  love, 
These  lines  so  help  thee  to  improve 
That  he  to  him  thy  heart  may  move ; 
Keep  thee  from  outward  enemies. 
Help  the  infernal  to  despise. 
Deliver  thee  from  them  infernal. 
And  bring  thee  safe  to  life  eternal. 

AlTRN. 


y 


DIVINK   K.MI'.l.l'.MS; 

OR, 

TEMPOliAl.    rillNGS   SIMIUTUALIZKI) 

FITTKD  FOR  THK  USB  OF  BOYS  AND  UIRLA. 


TO  THE   UKADKIL 


Courteous  Rf.ade!i: 

Tlie  title-page  will  shi>w,  if  tliuu  wilt  I'Kik, 
Who  are  thcproper  subject**  of  this  l>«x>k  : 
They're  boys  ami  girls,  of  all  sort-s  aiul  <lfg''tt»i 
From  those  of  age  to  chiKlrcn  on  the  knees). 
Thus  comprehensive  am  I  iu  my  nolioiu; 
They  tempt  me  to  it  by  their  childish  motions. 
We  now  have  boys  with  bcanls,  and  girls  that 

be 
Uuge  ad  old  women,  wanting  gravity. 

Then  do  not  blame  me,  since  I  thus  describe 

'em ; 
Flatter  I  may  not,  lest  thereby  I  bribe  tlicm 
To  have  a  better  judgment  of  themseWeB 
Than  wise  men  have  of  babie«  on  the  shclrca. 
Their  antic  tricks,  fantastic  modt«  and  way 
Show  tiiey  like  vi  r  '.     '  '     '  >  play 

With  all  the  fnii) 
And  that  ill 

Our  bearde.  i  ■       ■■>  boft. 

Our  womeu  please  thcmMitves  with  childisb 

toys. 

Our  mini.-.'.,  i-.  i-...,  v.....   ...   ..  ■. ,    .. 

Dealt  with  them,  counting  them  not  boys,  but 

men : 
They  shot  their  thunders  at  them  and  their  tora, 
Hi.t  hit  them  not,  'cause  they  were  girls  and 

boys.  I 

The  better  charg'd  the  wilder  st  '.I 

Or  elso  so  high  these  dwarf*  •*>•  :»'»t.  ^ 

Instead  of  men.  they  fi>und  •  >nd  boys,  i 

To  naught  addicted  but  to  ctiii-iMii  toya. 


And  like  a  fool  stand  ftof^rinf  o/  their  lofi^ 
And  all  to  show  they  af«  bat  girls  and  boja. 

Nord.    •  • 
Call  m. 
I  aim  to 
On  whi<  \a 

r1*. 

As  with  a  we!i,  .<.  ;...,,  ..  k-'>.  -     •^•- . 

And  will  destroy  them,  have  thry  nut  a  oar*. 

Paul  seem'd  to  play  the  fool,  tluU  be  iDif  hi 
gain 
Thnso  that  wern  fwiU  indMxl,  if  not  in  frain ; 


A  noble  act  and  luil  oi  hooeMy  t 

raiM  their  tbooghti  ham 

'  pref«r'd 


N 
lUit 
That  Ui 

CI. 

Toheav< 


ihoao  morv  compoMil  with  htUmt  ihutf  ihaa 

toym, 
Tho'  I  voald  ihua  be  catching  girb  and  boym. 

Wherefore,  if  men  in 
IV  r 
Wi 
Ittit  he  V 


w:      ■ 

I     I.    .A 

An<l  sill'  ■•  .i"  cr.i 
My  ver)-  In  .ird  1 


r  reader,  th 
th«  ▼••er  -i 


*he 

.  :uiih, 
uh, 


I  may 


S.tn-    I 

raW 

Bj  floe-«{xt!< 


lit. 

...,.  _^^oa 
■r  miicht  the 
IMl 


1002 


BUNYAN'S  COMPLETE   WOEKS. 


Should  all  be  forc'd  their  brains  to  lay  aside 

That  cannot  regulate  the  flowing  tide 

By  this  or  that  man's  fancy,  we  should  have 

The  wise  unto  the  fool  become  a  slave. 

What,  tho'  my  text  seems  mean,  my  morals  be 

Grave,  as  if  fetch 'd  from  a  sublimer  tree. 

And  if  some  better  handle  can  a  fly 

Than  some  a  text,  wherefore  should  we  deny 

Their  making  proof  or  good  experiment 

Of  smallest  things,  great  mischiefs  to  prevent? 

Wise  Solomon  did  fools  to  pismires  send 
To  learn    true   wisdom,  and    their   lives    to 

mend; 
Yea,  God,  by  swallows,  cuckoos,  and  the  ass, 
Shows  they  are  fools  who  let  the  season  pass 
Which  he  put  in  their  hand,  that  to  obtain 
Which  is  both  present  and  eternal  gain. 

I  think    the   wiser    sort    my  rhyme    may 
slight; 
While  I  peruse  them  fools  will  take  delight. 


Then  what  care  I?  The  foolish  God  has  chose. 
And  doth  by  foolish  things  their  minds  com- 

jDose, 
And  settle  upon  that  which  is  divine: 
Great  things  by  little  ones  are  made  to  shine. 

I  could,  were  I  so  pleas'd,  use  higher  strains, 
And  for  applause  or  tenters  stretch  my  brains ; 
But  what  needs  that?  The  arrow  out  of  sight 
Does  not  the  sleeper  nor  the  watchman  fright: 
To  shoot  too  high  doth  make  but  children  gaze  • 
'Tis  that  which  hits  the  man  doth  him  amaze. 

As  for  the  inconsiderableness 
Of  things  by  which  I  do  my  mind  express. 
May  I  by  them  bring  some  good  thing  to  pas« 
As  Samson  with  the  jawbone  of  an  ass, 
Or  as  brave  Sbamgar  with  his  ox's  goad, 
(Both  things  unmanly,  not  for  war  in  mode,) 
I  have  my  end,  tho'  I  myself  expose, 
For  God  will  have  the  glory  at  IJie  close. 

J.  B. 


i)i\  im;  i.mi;i.i;\is,  &o. 


UPON  THE  LAUK  AM)  THIO  FOWI.KR. 

Thou  simple  bird,  what  ninki>!t  tlioe  hero  to 
play? 
Look,  there's  the  fowler,  prithee  conio  nway. 
Dost   not  behold  the  net?     Look,  there  'ti« 

spread ; 
Venture  u  little  further,  thou  art  dead. 

Is  there  not  room  enough  in  all  the  field 
For  thee  to  play  in,  but  tlmu  iuniIh  must  yield 
To  the  deeeitful  glin'rinj;  of  a  phfw 
IJetweon  neU  placeil,  to  bring  thy  death  to  pavt? 

Bird,  if  thou  art  bo  much  for  dazzlinf;  light, 
Look,  there's  the  sun  above  thee,  dart  up- 

right; 
Thy  nature  i<i  to  mMir  up  to  the  sky  ; 
Why  wilt  thou,  then,  come  down  to  the  uctn 

and  die? 

Heed  not  the  fowler's  tempting,  flattcriog 
call; 
This  whistle  he  enchanteth  birds  withal. 
What  tho'  thou  seest  a  live  bird  in  bis  nctf 
She's  there  because  from  thence  she  cannot  get, 

Look  how  he  temptoth  thee  with  hb  decoj, 
Tlmt  he  may  rob  thee  of  thy  life,  ihjr  joy. 

C.H  •      .      .     .       , 

Wi.,  .y?  ! 

Had-tt  thou  not  winga,  or  wore  thy  fmthen 

pullM.  I 

Or  wa.it  til' "11  i'  .!■  i.  ■•'  fast  *«!<•  !•  w.  rt  lall'd,     I 
The  case  would  iM»mewhal  a  '  the*. 

Thy  eyo«  are  ope,  and  thou  ;. —.  •^•••^*  to  fle*. 

Remrm)>or  that  thy  song  is  in  thy  rise. 
Not  in  thy  full;  earth's  not  thy  paradiae. 

Ke.  ■,  -     '■" 

Al>  Af*  frecL 


Hill  glaaa  an  emblooi  b  of  aiaful  pUwuf^ 
Decoying  such  who  reckon  sin  a  ifrMor*. 

'  ^  nraiaiol, 

U'l-;  . Taint 

Wliat  you  have  read  a  ner^iful  wamioK  K 
Design'd  to  show  tho  soul  it*  tharo  aad  bliM. 


.MKDITATI0N8  UPON  AN  BOG. 

Nor  .  ■ 


Thr  nrz'*  nt  flnrt  mn'nini^  !n  thK  th^ll: 

«  dwrll. 

An«l     i    iirm     IJ)     1^1.^1  ■■    iiir     ilf'ilil      111    •■ 

quicken. 

I  ■  •    ■ 

tain'd. 
Tb<  c/Bcii,  tho  rhick  (lolb  chirp  and 


Th. 

Tl>. 
Th. 

I  . 


•,  and  0)' 


OOMPARIDOX. 


Thin 

Uiji  IK  '- 


il. 


B«i»  rhkk*  from  i«M»n  affw  4**  nM  frr,r*94 


If. 

Nor  -. 

•oood: 
What's  rocni.  f  •■ 

The  Ajporri'',  .-.r) 

U«  la  a  rottoa  ca  uadt:  ^^t 


1004 


BUNTAN'S  COMPLETE   WORKS. 


Borne  eggs  bring  wild-fowls;  and  some  men 

there  be 
As  wild  as  are  the  wildest  fowls  that  flee. 
Some  eggs  bring  spiders ;  and  some  men  appear 
More  venom'd  than  the  worst  of  spiders  are. 
Some  eggs  bring  pismires ;  and  some  seem  to  me 
As  much  for  trifles  as  the  pismires  be. 
And  thus  do  divers  eggs  form  difl"'rent  shapes, 
As  like  some  men  as  monkeys  are  like  apes ; 
Hut  this  is  but  an  egg  ;  were  it  a  chick, 
Here  had  been  legs,  and  wings,  and  bones  to 

pick. 


UPON   THE    FLINT    IN  THE  WATER. 

This  fiint  time  out  of  mind  hath  there  abode 
Where  crystal  streams  make  their  continual 

road, 
Yet  it  abides  a  flint  as  much  as  'twere 
Before  it  touch'd  the  water  or  came  there. 

Its  hardness  is  not  in  the  least  abated, 
'Tis  not  at  all  by  water  penetrated ; 
Though  water  hath  a  soft'ning  virtue  in't. 
It  can't  dissolve  the  stone,  for  'tis  a  flint. 

Yea,  tho'  in  the  water  it  doth  still  remain, 
Its  fiery  nature  still  it  does  retain  ; 
If  you  oppose  it  with  its  opposite, 
f  hen  in  your  very  face  its  fire  'twill  spit. 

COMPARISON. 

This  flint  an  emblem  is  of  those  that  lie 
Under  the  word  like  stones  until  the/ die; 
Its   crystal    streams    have   not  their  natures 

chang'd; 
They  are  not  from  their  lusts  by  grace  estrang'd, 


UPON  THE  FISH  IN  THE  WATER. 

The  water  is  the  fish's  element : 
fake   her  from  thence,  none  can  her  death 

prevent ; 
And  some  have  said,  who  have  transgressors 

been, 
As  good  not  be  as  to  be  kept  from  sin. 

The  water  is  the  fish's  element : 
Leave  her  but  there  and  she  will  be  content; 
So's  he  who  in  tlie  i)ath  of  life  doth  plod ; 
Take  all,  says  he ;  let  me  but  have  my  God. 


The  water  is  the  fish's  element : 
Her  sportings  there  to  her  are  excellent; 
So  is  God's  service  unto  holy  men ; 
They  are  not  in  their  element  till  then. 


UPON  THE  SWALLOW. 

This  pretty  bird,  oh  how  she  flies  and  slugs  I 
But  could  she  do  so  if  she  had  not  wings' 
Her  wings  bespeak  my  faith,  her  songs  my 

peace ; 
When  I  believe  and  sing  my  doublings  cease. 


UPON  THE  BEE. 


The  bee  goes  out,  and  honey  home  doth  bring, 
And  some  who  seek  that  honey  find  a  sting. 
Now  wouldst  thou  have  the  honey,  and  be  free 
From  stinging,  in  the  first  place  kill  the  bee. 

COMPARISON. 

This  bee  an  emblem  truly  is  of  sin, 
Whose  sweet  unto  a  many  death  hath  been : 
Wouldst  thou  have  sweet  from  sin,  and  yet  not 

die. 
Sin,  in  the  first  place,  thou  must  mortify. 


UPON  OVERMUCH  NICENESS. 

'Tis  strange  to  see  how  overnice  are  some 
About  their  clothes,  their  bodies,  and  their 

home. 
While  what's  of  worth  they  slightly  pass  it  by, 
Not  doing  it  at  all,  or  slovenly. 

Their  houses  must  well  furnisb'd  be  in  print, 
While  their  immortal  soul  has  no  good  in't; 
Its  outside  also  they  must  beautify. 
While  there  is  in't  scarce  common  honesty. 

Their  bodies  they  must  have  trick'd  up  and 
trim, 
Their  inside  full  of  filth  up  to  the  brim ; 
Upon  their  clothes  there  must  not  be  a  spot. 
Whereas  their  lives  are  but  one  common  blot. 

How  nice,  how  coy  are  some  about  their  diet 
That  can  their  crying  souls  with  hogs'  meat 

quiet  I 
All  must  be  drest  to  a  hair,  or  else  'tis  naught 
While  of  the  living  bread  they  have  no  thought. 


DIVI.S'K  KMIiLKilS  FOR    YOUTH. 


MEDITATIONS  UPON  A  CANDLE. 

Max's  like  a  candle  in  a  camlUiitick, 
Made  up  of  tallow  and  a  little  wick  ; 
For  what  the  caudle  i.4  before  'tin  liKhte«l, 
Just  such  be  ihey  who  are  in  »in  iK-niK'htwl; 
Nor  can  a  man  his  houI  with  ^t.hv  int|>trf, 
More  than  the  candleii  «el  thcui»elve«  on  lire. 

CandUii  receive  their  light  from  what  they 
are  not ; 
Mon  grace  fron»  Hini  for  whom  at  fiptt  they 
care  not. 

We  manage  candles  when  they  take  the  fire ; 
(fod,  men,  when  he  with  grace  doth  lliem  in- 
spire. 

And  biggest  candles  give  the  better  light, 
As  grace  on  bigge.st  .sinners  shines  njiwt  bright. 

The  candle  shines  to  make  another  see; 
A  saint  unto  his  neighbour  light  should  be. 

The  blinking  candle  we  do  nuich  dt-^idne; 
Saints  dim  of  light  are  high  in  no  man's  eye«. 

.\gain,  though  it  may  seem  to  some  a  riddle, 
We  us.-  to  li^'ht  our  candle  at  the  middle. 
True  litrht  doth  at  the  cnndle's  entl  ap|H-ar, 
And  grace  the  heart  first  reaches  by  the  eau ; 
Uut  'tis  the  wick  the  fire  doth  kindle  on, 
As  'tis  the  heart  that  grace  first  works  U{M)n. 
Thus  Ixith  do  fasten  u|K>n  n!      '  i.iin, 

And  so  their  life  and  vigour   .  ..ti. 

The  tallow  makeii  tlie  wick  yield  l'>  the  fire, 

And  siiilnl  tl'-'h  <l>tii  mal.^'  t'  'ire 

That  gr.ne  m.iy  kiinilr  on  h,  .  .; 

80  evil  makcti  the  soul  frum  evil  turn. 

But  candles  in  the  wind  are  apt  tn  flare, 
And  Christians  in  a  tem|)c«t  to  despair. 
We  see  the  flame  with  smoke  attended  ia. 
And  in  our  holy  liven  tlierv'a  much  aniisa. 

Sometimes  i  ■  mov, 

And  lusts  do  •« 

What  brackish  is  wiii  11  r ; 

'Twixt  sin  and  grace  lh> :        .  ■  r. 

Bometimes  the  light  bums  dim,  'cause  of  Iho 

snufl; 
And  sometimrs  'tis  blown  quite  out  with  a  pufl^; 
But  wat. 
Kce|w  c.i 

devils. 

But  let  not  -  ■ ; 

Our  candles  n. 


'  T!i«-  rnndir  In  thr  ni^'ht  d  '.s  .»!; 


1005 

■  r  •*»  W«U. 


WhoMj  light  »hu««  otlicr^  K»  to 

steer. 
When  candiea  uv  put  out,  allV  In  cnnAwWm; 


And  Minu  w!  ,   j^  ||,^, 

pocket. 
Are  much  alike;  such  caiMllcs  make  ua  fumbUt 
And  atsuch  sainUgood  men  and  baddu*tambl«. 

Nor  .  '^ 

'  'Itrnlghl, 

A 

But  let  us  draw  tuw.. 

TIjc  fire,  you  see,  d«>iu  «  ,n^ 

As  grace  nuin's  life,  until 

And  so  the  candle  and  the  uuu  u  Uuxm. 

Tl..  •       ■        ■  .  ,^. 

The  u 


UI'ON  Tin 

i-. 

Two  »3irramrnt«  I 

he. 

Kv'n  1 

l^'t^i. 

lUii. 

By  God's  appointment,  U 

But  ahall  they  be  my  Ood.  or  ahall  I  bar* 

Of  th 

To  ..v«t 

Bread,  wuto,  ur  mmimt  mv  ou  r^  iiL 


UrOX  THE  HUN'S  RKFU 
THE  CLOUDS  IN  A  FA  11 

Ik  yonder!     Ah  I  m^  •' 
do  M« 


\'iiH 


I  hat  roakoB  biacs  CMJ«Mla 
irrmrv. 


bMkuUfui  nttk 


1006 


BUNYAN'S  COMPLETE  WORKS. 


Unto  the  saints'  sweet  incense  of  their  prayer 
rheae  smoky,  curled  clouds  I  do  compare; 
For  as  these  clouds  seem  edg'd  or  lac'd  with 

gold, 
Their  prayers  return  with  blessings  manifold. 


THE  SINNER  AND  THE  SPIDER. 


SiKXEE. 

What  black,  what  ugly,  crawling 
thou  ? 


thing  art 


Spider. 


I  am  a  spider- 


SlNNER. 
A  spider,  ay ;  truly  a  filthy  creature. 

Spider. 

Not  filtJiy  as  thyself  in  name  or  feature. 
My  name  entailed  is  to  my  creation. 
My  feature  from  the  God  of  thy  salvation. 

Sinner. 
I  am  a  man,  and  in  God's  image  made; 
I  have  a  soul  shall  neither  die  nor  fade; 
God  has  possessed  me  with  human  reason; 
Speak    not   against  me,   lest    thou   speakest 

treason. 
For  if  I  am  the  image  of  my  Maker, 
Of  slanders  laid  on  me  he  is  partaker. 

Spider. 
I  know  thou  art  a  creature  far  above  me, 
Therefore  I  shun,  I  fear,  and  also  love  thee. 
But  tho'   thy  God   hath   made  thee  such   a 

creature, 
Thou  hast  against  him  often  play'd  the  traitor. 
Thy  sin  has  fetch'd  thee  down:  leave  oiF  to 

boast ; 
Nature  thou  h:ust  defiled,  God's  image  lost. 
Yea,  thoti  thyself  a  very  beast  hast  made, 
And  art  become  like  grass,  which  soon  doth 

lade. 
Thy  soul,  thy  reason,  yea,  thy  spotless  state, 
Sin  has  subjected  to  th'  most  dreadful  fate; 
Hut  I  retain  my  primitive  condition ; 
I've  all  but  what  I  lost  by  thy  ambition. 

SiXNER. 

Thou  venom'd  thing,  I  know  not  what  to 
call  thee : 
Thu  dwi".  uf  nature  surely  'H'l  befall  thee; 


thou  kuowst  not  how 


Thou  wast  compos'd  o'  th'  dross  and  scum  of 

all; 
Men  hate  thee,  and  in  scorn  thee  Spider  call. 

Spider. 
My  venom's  good  for  something,  since  God 
made  it ; 

Thy  nature  sin  hath  spoil'd  and  doth  degradt 
it. 

Thou  art  despoil'd  of  good,  and,  tho'  I  fear 
thee, 

I  will  not,  tho'  I  might,  despise  and  jeer  thee. 

Thou  sayst  I  am  the  very  dregs  of  nature ; 

Thy  sin's  the  spawn  of  devils,  'tis  no  creature. 

Thou  sayst  man  bates  me  'cause  I  am  a  spider; 

Poor  man !  thou  of  thy  God  art  a  derider  ; 

My  vemon  tendeth  to  my  preservation; 

Thy  pleasing  follies  work  out  thy  damnation. 

Poor  man  !  I  keep  the  rules  of  my  creation  ; 

Thy  sin  has  cast  thee  headlong  from  thy  sta- 
tion. 

I  hurt  nobody  willingly,  but  thou 

Art  a  self-murderer 

To  do  what's  good ;  no,  for  thou  lovest  evil ; 

Thou  fly'st  God's  law,  adherest  to  the  devil. 

SlN^XER. 

Thou  ill-shap'd  thing  !  there's  an  antipathy 
'Twixt  man  and  spiders,  'tis  in  vain  to  lie ; 
Stand  off,  I  hate  thee ;  if  thou  dost  come  nigh 

me, 
I'll  crush  thee  with  my  foot ;  I  do  defy  thee. 

Spider. 
They  are  ill-shap'd  who  warped  are  by  sin : 
Hatred  in  thee  to  God  hath  long  time  been ; 
No  marvel  then,  indeed,  if  me  his  creature 
Thou  dost  defy,  pretending  name  and  feature ; 
But  why  stand  off?     My  presence  shall  not 

throng  thee ; 
'Tis  not  my  venom,  but  thy  sin,  doth  wrong 
thee. 

Come,  I  will  teach  thee  wisdom  ;  do  but  hear 
me: 
I  was  made  for  thy  profit — do  not  fear  me. 

But  if  thy  God  thou  wilt  not  hearken  to, 
What  can  the  swallow,  ant,  and  spider  do  ? 
Yet  I  will  speak ;  I  can  but  be  rejected : 
Sometimes  great  things  by  small  means  are 
effected. 

Hark,  then !    Tho'  man  is  noble  by  creation. 
He's  lapsed  now  to  such  degeneration 
As  not  to  grieve,  so  careless  is  he  grown, 
Tho'  he  himself  has  sadly  overthrown 


DIVISK  KMULEMS  FOR    YOUTH. 


1U07 


And  brought  to  bondage  every  i-urtlily  thing, 
Ev'n  from  the  very  spidt-r  to  the  i. 
This  we  poor  .sensitives  do  feel  an  i 
For  subject  to  the  curse  you  u»ado  ujt  i 
Tread  not  upon  ujc,  neither  from  nte  ^;.. , 
Tid  man  which  huM  brought  all  the  world  to 
woe. 

The  law  of  my  creation  \n>\*  u. 
I  will  not  for  thy  priilo  to  Oml  ii 
I  spin,  I  weave,  ami  all  to  let  tli- 
Thy  be-<t  pi-rformanceH  but  cnbw. 
Thy  gK»ry  now  is  brought  to  Huch  an  ebb 
It  doth  not  much  excel  the  npider'it  web. 
My  weba,  becoming  Hnnrcii  and  lni|>!»  for  flica, 
Do  set  the  wiles  of  hell  before  thi- 
Their  tangling  nature  is  to  let  th> 
Thy  sins  (too)  of  a  taiii^lini,'  tuitur^  iu-. 
Myden  or  hole,  for  thsit  'tis  bottoniless, 
Doth  of  damnation  >«how  the  liLstingncM. 
My  lying  quiet  till  tlie  tly  is  catcht, 
Shows  secretly  hell  hath  thy  ruin  hatrhl ; 
In  that  I  on  her  seize  when  she  is  taken, 
I  show  who  gathers  whom  Go<l  hath  fonaken. 
The  tly  lies  buzzing  in  my  web  to  tell 
How  sinners  always  roar  and  howl  in  bell. 

Now,  since  I  show  thee  all  these  mystorieji, 
Mow  canst  thou  hate  mo  or  mo  scandalize? 

SlN'NKR, 

Well,  well;   I  will  no  v..  !<Tider  ; 

I  did  not  look  fur  such  u  a  spider. 

Sl'IPKR. 

Come,  hold  thy  |)eace.     What  I  have  yel  to 

say, 
If  heede<l,  may  help  thee  another  day. 
Bincc  I  an  u>;ly,  ven'mous  cn-alure  Ik?, 
TluTo's  «<>ni<'  ri  ii'iiiiilaiirf  'twist  vi!i-  nimi  ntnl 

nif. 

My  wild  and  heodlciw  runninpi  are  like  tboMe 
Wh»>««'  ways  to  niin  do  their  «<tuU  cx\Hi^e. 
Dnylipht  is  not  my  time;  I  work  i'  th'  night, 
To  show  they  are  like  mo  wh<>  hat«'  the  light. 
Tho  maid  swecj*9  one  web  «l"i»n  ;   I  make  an- 
other, 
To    show     how     heeiU-^-     •..•  -     .    iiHctioM 

smother. 
My  wpK  ■  ■•, 

Nor  wii.  10  to  thee. 

StX^ER. 

O  spider.  I  hare  heard  thee,  and  do  wonder 
A  spider  should  thus  lighten  and  thits  Ibaoder. 


Sriiiua. 

l>u  but  hold  still,  and  I  vill  Ut  tbeo  mm 

■■'  'fi  my  wavi  .---..- 
not  1  du 


Fur  - 
1  shut 


iutru  gu  iw  W«l  ui  diTvt*  IfBcns. 


^Ul 


Oa«  I  Mi  in  a  oorner,  ^ 
To  show  how  some  in  accrcl  < 

Oroas  webs  great     '  -     I  • 
places. 
To  thow  how  many  mu  «iia  ht»ucu 

Another  web  I  i»rf  -'   "    -  '    -» 
To  show  thrrt<'»  MOD.  i 

Thus  in  n 
And  by  Ii 


miMt  di* 


I  hide  mynolf  wh<<n  I  fnr  (!•*«  •\.t  wail. 

If  1 .. 

I  stir  uiv  and  i 

This  way  and  i ■•■■■«-  - »>-  .  u*. 

That  sure  as  she  is  catch 'd  so  she  wii>t  dio; 
But  if  I  s«v  she's  like  ti>  . 
Then  wilii  my  vrnum  I  i 
All  which  my  «v 
To  catch  uteu, 


.HlWKR 


O  spider,  til 

I    I.r.i\    flirc  »p;:   .. 


rilh  Ihjr  skill: 

.^  .•..11 


BnvKtL 
I  am  a  spider,  yH  I  cmn  po—i  «■ 


T' 


I  hey  let  mc  p 

I  uru'-  t'  ••  <  »' 
Of  .1 
Whrn  111 
.\nd  to  \- 


Id 

;d. 


\:  i>!<'a«in*  !  a«*'rTid  tH<"  hJc^*^  •«nTi«««, 


One  of  Um  ciii«ln«  coartien  Uuu  be  them. 


Ilerelo- 
Witb  gTa%. 


1008 


BUNTAN'S  COMPLETE  WORKS. 


For  this  my  brave  adventure;  no,  not  they: 
Tliey  come,  they  go,  but  leave  me  there  to  stay. 

Now,  my  reproacher,  I  do  by  all  this 
Sliow  how  thou  raayst  possess  thyself  of  bliss. 
Thou  art  worse  than  a  spider,  but  take  hold 
Oj  Christ  the  door;  thou  shalt  not  be  con- 

troll'd : 
liy  him  do  thou  the  heavenly  palace  enter; 
None  e'er  will  chide  thee  for  thy  brave  adven- 
ture. 
Approach  thou  then  unto  the  very  throne; 
There  speak   thy  mind,  fear  not,  the  day's 

thine  own. 
Nor  saint  nor  angel  will  thee  stop  or  stay. 
But  rather  tumble  blocks  out  of  the  way. 
My  venom  stops  not  me;  let  not  thy  vice 
Stop  thee ;  possess  thyself  of  paradise. 

Go  on,  I  say,  although  thou  be  a  sinner, 
Learn  to  be  bold  in  faith  of  me,  a  spinner. 
This  is  the  way  true  glories  to  possess. 
And  to  enjoy  what  no  man  can  exjjress. 

Sometimes  I  find  the  palace  door  up-lockt, 
And  so  my  entrance  thither  has  up-blockt ; 
But  am  I  daunted?    No,  I  here  and  there 
Do  feel  and  search;  and  so  if  anywhere, 
At  any  chink  or  crevice,  find  my  way, 
I  crowd,  I  press  for  passage,  make  no  stay ; 
And  so  thro'  difficulty  I  attain 
The  palace,  yea,  the  throne,  where  princes  reign. 

I  crowd,  sometimes,  as  if  I'd  burst  in  sunder. 
And  art  thou  crush'd  with  striving?     Do  not 

wonder. 
Some  scarce  get  in ;  and  yet  indeed  they  enter. 
Knock,  for  they  nothing  have  that  nothing 

venture. 

Nor  will  the  King  himself  throw  dirt  on  thee, 
As  thou  hast  cast  reproaches  upon  me. 
He  will  not  hate  thee,  0  thou  foul  backslider! 
As  thou  didst  me  because  I  am  a  spider. 

Now  to' conclude:    since  1  much  doctrine 
bring. 
Slight  me  no  more,  call  me  not  ugly  thing. 
God  wisdom  hath  unto  the  pismire  given, 
A  nd  spiders  may  teach  men  the  way  to  heaven. 

SiXNEIl. 

Well,  my  good  spider,  I  my  errors  see; 
1  was  a  fool  for  railing  so  at  thee : 
Thy  nature,  venom,  and  thy  fearful  hue 
Biit  :»how  wliut  sinners  are  and  what  they  do. 


Thy  way  and  works  do  also  darkly  tell 
How  some  men  go  to  heaven,  and  some  to 

hell. 
Thou  art  my  monitor,  and  I  am  a  fool : 
They  may  learn  that  to  spiders  go  to  school. 


OF  THE  MOLE  IN  THE  GROUND. 

The   mole's   a  creature  very  smooth  and 
sleek ; 
She  digs   i'   th'   dirt,  but  'twill   not   on   her 

stick ; 
So's  he  who  counts  this  world  his  greatest  gains, 
Yet  nothing  gets  but  labour  for  his  pains. 
Earth's  the  mole's  element ;  she  can't  abide 
To  be  above  ground,  dirt-heaps  are  her  pride. 
And  he  is  like  her  who  the  worldling  plays ; 
He  imitates  her  in  her  works  and  ways. 

Poor  silly  mole !  that  thou  shouldst  love  to  be 
Where  thou  nor  sun,  nor  moon,  nor  stars  canst 

see; 
But  oh  how  silly's  he  who  doth  not  care, 
So  he  gets  earth,  to  have  of  heav'n  a  share ! 


OF  THE  CUCKOO. 


Thou  booby  !  say'st  thou  nothing  but  Cuckoo? 
The  robin  and  the  wren  can  thee  outdo : 
They  to  us  play  through  their  little  throats. 
Not  one,  but  sundry  pretty  tuneful  notes. 
But  thou  hast  fellows:  some  like  thee  can  do 
Little  but  suck  our  eggs  and  sing  Cuckoo. 

Thy  notes  do  not  first  welcome  in  our  spring, 
Nor  dost  thou  its  first  tokens  to  us  bring  : 
Birds  less  than  thee  by  far,  like  prophets,  do 
Tell  us  'ti^5  coming,  tho'  not  by  Cuckoo. 

Nor  dost  thou  summer  have  away  with  thee, 
Though  thou  a  yawliug,  bawling  cuckoo  be ; 
When  thou  dost  cease  among  us  to  appear, 
Then  doth  our  harvest  bravely  crown  our  year. 
But  thou  hast  fellows :  some  like  thee  can  do 
Little  but  suck  our  eggs,  and  sing  Cuckoo. 

Since  cuckoos  forward  not  our  early  spring, 
Nor  help  with  notes  to  bring  our  harvest  in, 
And  since,  while  here,  she  only  makes  a  uoisc^ 
So  pleasing  unto  none  as  girls  and  boys. 
The  formalist  we  may  compare  her  to, 
For  he  doth  suck  our  eggs  and  sing  Cuckoo. 


DIVISE  KMBLKilS  FOR    YOUTH. 


lOC/V 


OF  THE  BOY  AND  THE  BUTTEUFLY. 

Behold,  how  t-ager  tlii.t  our  lilllc  Ixjy 
Is  for  thU  butterfly,  ;lh  if  all  joy, 
All  profit!*,  honour*,  yea,  uiui  la.Htiri^  plrajiurrw, 
Wero  wrapt  up  in  her,  or  the  richest  treanurni 
Found  in  her  would  Ihj  bundled  up  together. 
When  all  her  all  in  lighter  than  a  feather. 

He  halloos,  runs,  and  crie.-*  out.  Here,  Ik'V*, 
here  I 
Nor  doth  he  brambles  or  the  nettlet*  fear: 
He  stumbles  at  titc  molehills ;  up  he  gct», 
And  runs  again,  as  one  bereft  of  wits; 
And  all  his  lalM>ur  and  this  large  outcry 
Is  only  for  a  silly  butterfly. 

coMrAnisoy. 
This  little  boy  an  emblem  is  i>f  iln.-..- 
Whose  hearts  are  wholly  at  the  world's  disiKi*e. 
The  butterfly  doth  repri>senl  to  me 
The  world's  Itest  things  at  best  but  fadiri?  hr: 
All  are  but  painted  nothings  and  I'aN 
Like  this  pimr  butterfly  to  these  our  i' 
His  running  through  nettles,  thnrn<t  and  briers 
To  gratify  his  boyish,  fond  dc«ires, 
His  tumbling  over  moleliills  to  attain 
His  eml — namely,  his  butterfly  to  gain — 
Doth  plainly  sh<>w  what  hajuirds  .Hotiie  men  run 
To  get  what  will  be  \>«t  as  soon  as  won. 
Men  seem  in  choice  than  chihlren  lar  mor<  wise. 
Because  they  run  not  after  butterflies. 
When  yet,  ala.>»I  for  what  are  empty  t.._, , 
They  follow  children,  like  to  beanlle?*s  bor«. 


OF  THE  FLY  AT  THE  CANDLE. 

What  ai'- 
\  combat  \s 

To  clash  at  liu'iit  .'     .\v»;iy,  :  i>  : 

Thus  doing  tliou  wilt  burn      .  .  ■  and  die. 

But  'tU  a  folly  hT**  sdvir^  tn  f^r^; 
She'll  kill  the  ca- 
Slap,  says  she,  at 
80  whceht  about  and  dooi  her  blow*  nptmL 

Nor  doth  the  candle  let  her  quite  rNCapr, 

imt  gives  soaie  It"'  •  -  ' ^:  unto  the  •}>«, 

Throws  up  her  ni:  ind  down  •he  falU, 

Where  she  lies  spni«>  ling  and  fur  ituccDUf  calU. 


Wl..- 

Au<\:\'. 

But  n< 
And  h. 


■>  a^ain, 

la  And  main ; 


Ci>M|-Alttw)!«. 


I 


Our 
The  tly    ^ 

That  hat.   

At  hut  the  lt<jipcl 
Doth  thcu)  with  huriiii  . 


OX  THE  maiSG  OF  THE  HDK. 

Look,  look  I  BrsTo  80I  doth  p«*p  up  trom 
beneath. 
Shown  UB  hi«  ifiildi'n  f»<*,  «Wb  ««  »»•  l»fr«<l»f« ; 


Where  he  hi- 
And  givM  Us  ..... 


Nor  are  we  now. 
To  question,  la  it  •  I 
The  night  in  v 
And  now  we 


..f  1...M 


uy. 


And  thua  it  is  when  Jomu  ahow*  bis  flw 
And  duth  aaaare  u»  o(  his  love  and  fvaea. 


UPON    THE    Pi 


!:riT>TL 


A  rrtVKi.y  tJrht  in^WH  !• 


A 
Y. 
If 


"•re; 


Rttt  irr.  afa«'  ff**  romm-mlT  S«»hoUl 

'UtcuM. 

4iii:  4i'»» 


ar- 
il.. » t . . 


That  grow  and  thrt««  lu  iuii  tt*Uu»ty. 


1 

Wl. 


•  ••MrAEtao 

;i«>rf<vt  nil 

ijAfdcn  ••: 


a 


1010 


BUNYAN'S  COMPLETE  WORKS. 


Its  blasted  blooms  are  motions  unto  good, 
Which  chill  affections  do  nip  in  the  bud. 

Those  little  apples  which  yet  blasted  are 
Show  some  good  purposes— no  good  fruit  bear. 
Those  spoil'd  by  vermin  are  to  let  us  see 
How  good  altoinpts  by  bad  thoughts  ruin'd  be. 

Those  which  the  wind  blows  down  while 
they  are  green 
Show  good  works  have  by  trials  spoiled  been. 
Those  that  abide  while  ripe  upon  the  tree 
show  in  a  good  man  some  ripe  fruit  will  be. 

Behold,  then,  how  abortive  some  fruits  are 
Which  at  the  first  most  promising  appear ! 
The  frost,  the  wind,  the  worm,  with  time  doth 

show 
There  flow  from  much  appearance  works  but 
few. 


Thy  case  is  so  deplorable  and  bad 
Thou  shunn'st  to  think  on't  lest  thou  shouldat 

be  mad ; 
Thou  art  beset  with  mischiefs  every  way ; 
The  gallows  groaneth  for  thee  every  day. 

Wherefore,  I  prithee,  thief,  thy  theft  forbear; 
Consult  thy  safety,  prithee  have  a  care ; 
If  once  thy  head  be  got  within  the  noose, 
'Twill  be  too  late  a  longer  life  to  choose. 

As  to  the  penitent  thou  readest  of, 
What's  that  to  them  who  at  repentance  scoff? 
Nor  is  that  grace  at  thy  command  or  pow'r, 
That  thou  shouldst  put  it  off  to  the  last  hour. 

I  prithee,  thief,  think  on't  and  turn  betime; 
Few  go  to  life  who  do  the  gallows  climb. 


UPON  THE  THIEF. 

The  thief,  when  he  doth  steal,  thinks  he 
doth  gain. 
Yet  then  tlie  greatest  loss  he  doth  sustain. 
Come,  thief,  tell  me  thy  gains,  but  do  not  falter. 
When  summ'd,  what  comes  it  to  more  than  the 
halter? 

Perhaps  thou'lt  say.  The  halter  I  defy ; 
So  thou  mayst  say,  yet  by  the  halter  die. 
Tlidu'lt  say,  Then  there's  an  end;  no,  prithee, 

hold,  ^ 

1  le  was  no  friend  of  thine  that  thee  so  told. 
]  I  car  thou  the  word  of  God :  that  will  thee  tell 
Without  repentance  thieves  must  go  to  hell. 
Hut  should  it  be  as  thy  false  prophet  says, 
Yet  naught  but  loss  doth  come  by  thievish  ways. 

All  honest  men  will  flee  thy  company; 
Thou  liv'st  a  rogue,  and  so  a  rogue  will  die ; 
Innocent  boldness  thou  hast  none  at  all; 
Thy  inward  thoughts  do  thee  a  villain  call. 

Somelimcs,  when  thou  liest  warmly  on  thy 
bod, 
Thou  art  like  one  unto  the  gallows  led ; 
I'oar  as  a  constable  breaks  in  upon  thee; 
Thou  art  as  if  the  town  was  up  to  stone  thee. 

If  hogs  do  grunt  or  silly  rats  do  rustle, 
Thou  art  in  consternation;  think'st  a  bustle 
By  men  about  the  door  is  made  to  take  thee ; 
And  all  because  good  conscience  doth  forsake 
thee. 


OF  THE  CHILD  WITH  THE  BIED  ON 
THE  BUSH. 

My  little  bird,  how  canst  thou  sit 
And  sing  amidst  so  many  thorns? 

Let  me  but  hold  upon  thee  get, 
My  love  with  honour  thee  adorns. 

Thou  art  at  present  little  worth ; 

Five  farthings  none  will  give  for  thee ; 
But  prithee,  little  bird,  come  forth; 

Thou  of  more  value  art  to  me. 

'Tis  true  it  is  sunshine  to-day, 

To-morrow  birds  will  have  a  storm ; 

My  pretty  one,  come  thou  away ; 
My  bosom  then  shall  keep  thee  warm. 

Thou  subject  art  to  cold  o'  nights, 
When  darkness  is  thy  covering ; 

At  days  thy  danger's  great  by  kites ; 

How  canst  thou  then  sit  there  and  sing? 

Thy  food  is  scarce  and  scanty  too ; 

'Tis  worms  and  trash  which  thou  dost  eat  ■ 
Thy  present  state  I  pity  do ; 

Come,  I'll  provide  thee  better  meat. 

I'll  feed  thee  with  white  bread  and  milk, 
And  sugar-plums,  if  thou  them  crave ; 

I'll  cover  thee  with  finest  silk, 
That  from  the  cold  I  may  thee  save. 

My  father's  palace  shall  be  thine ; 

Yea,  in  it  thou  shalt  sit  and  sing: 
My  little  bird,  if  thou'lt  be  mine. 

The  whole  year  round  shall  be  thy  spring 


DIVISE  EMBLEMS  FOR    YOUTH. 


ion 


I'll  teach  thee  all  the  notc«  at  court ; 

Uiithought-of  music  thou  ahuU  play, 
Ami  all  that  thither  do  rf:«ort 

8hall  praise  thee  for  it  ev'ry  tlay. 

I'll  keep  thee  .-(afe  from  eat  niul  cur, 
No  luaiiiier  o'  harm  nhall  com<-  '••  '> 

Vea,  I  will  bo  thy  Huccourer, 
My  bosom  shall  thy  cabin  be. 

But  lo,  behohi,  tl»c  biril  is  gone! 

These  charmiiipt  wnuUl  not  make  her  yieUI : 
The  ehilil's  left  at  the  bush  alone, 

The  bird  llies  yonder  o'er  the  Held. 

This  child  of  Christ  an  emblem  is, 

The  binls  to  sinners  I  eompare; 
The  thorns  are  like  those  >in-*  tif  his 

Which  do  surround  him  ev'rywherc. 

fir  ~  !ier  ftHwl,  and  sunnhine  day 

A I  ''ins  of  ihiwe  ftKtli.sh  toys 

Which  to  destruction  lead  the  way — 
The  fruit  of  worldly,  empty  joy». 

The  ar^^uments  this  child  doth  chooeo 
To  draw  to  him  a  bird  thud  wild, 

Show  ("liri-st  familiar  HiH'ii-i)  doth  Uiw 
To  mike  t«»  him  be  reeoncil'd. 

The  bird,  in  that  she  take«  her  wing 
I  !ier  from  him  after  all, 

Sh  i\n  man  loves  any  thing 

Much  better  than  the  heavenly  call. 


rovi-Ar.!*- 
The  rcMie  (! 
ikit  what's  Utv  uu 
huok«. 


This  hiHh  an  <>nibUiii 
or  whi<  aoM  wbiMt  b*  hi*  KsthM'a 


U.... 

T5> 

A.; 


V.l..,/. 


.i:.l  i. 


UPON  TH! 
He  wantM,  he  a«k*,  i 
Tliov  within  do«)n»  to  I. 
II. 
Hu 
II< 
II' 
Th 
Ti.. 

II 
At 
Au  ajuw  ihcy  gt%tt  hiiu  «Ul«*>Ul  luti<«  *kU/ 


»', 


Till-  Ih  .-L-Mr  .1 


.  tV.jt  i>r%r 


OF  TllL  i;<»h  151  sll. 

This  homely  bush  doth  to  mine  cyi"  -m-  - 
A  very  fair,  yc«,  comely,  ruddy  rose. 

rhi*  row  doth  always  bow  it«  head  to  n. 

haviii.'.  f"   .  '  f  ■     ^  HO  will  Ix- , 

Y.'lniSrl- 
'  n  to  oue  but  vik*i  l>u*h  vn'.i  have  my  bhxMl. 


UmN  THE  HORh£  and  HIH  IU1>KIL 


Yci^  the  III  '  «l«ng»«'. 

lie  he  the  11... ..     .  - 

Bush,  why  dost  thou  b««r  a  ri»M5  if  n>no         L'>.  hfr?  cmr.rw  oo«  amain;  h»  ri<kw  ^UJ 
niant  iuive  UT 

.Vrt  !•• 

Or  doUi  ihjr  U^l>  uumuur  tend  thu  «aj|-  : 


.rt  \wms  hi   tV-ih  n-.t  7  '»-d. 


J  Aii"Wicr  <j<«wi». 


1012 


BUNYAN'S  COMPLETE   WORKS. 


Now  every  horse  has  his  especial  guider ; 
Then  by  his  going  you  may  know  the  rider. 

COMPARISON. 

Now  let  us  turn  our  horse  into  a  man, 
The  rider  to  a  spirit,  if  we  can: 
Then  let  us  by  the  methods  of  the  guider  ^ 
Tell  every  horse  how  he  should  know  his  rider. 

Some  go  as  men  direct,  in  a  right  way, 
Nor  are  they  suffer'd  e'er  to  go  astray : 
As  with  a  bridle  they  are  govern'd  well, 
And  so  are  kept  from  paths  that  lead  to  hell: 
Now  tliis  good  man  has  his  especial  guider, 
Then  by  his  going  let  him  know  his  rider. 

Another  goes  as  if  he  did  not  care 
Whether  of  heav'n  or  hell  he  should  be  heir ; 
The  rein,  it  seems,  is  laid  upon  his  neck, 
And  he  pursues  his  way  without  a  check : 
Now  this  man  (too)  has  his  especial  guider, 
And  by  his  going  he  may  know  his  rider. 

Again,  some  run  as  if  resolved  to  die. 

Body  and  soul,  to  all  eternity ; 

Good  counsel  they  by  no  means  can  abide; 

They'll  have  their  course  whatever  them  be- 
tide: 

Now  these  poor  men  have  their  especial 
guider; 

Were  they  not  fools,  they  soon  might  know 
their  rider. 

There's  one  makes  head  against  all  godli- 
ness; 
Tliose  (too)  that  do  profess  it  he'll  distress; 
He'll  taunt  and  flout  if  goodness  dotli  appear, 
And  those  that  love  it  he  will  mock  and  jeer : 
Now  tliis  man  (too)  has  his  especial  guider. 
And  by  his  going  he  may  know  his  rider. 


UPON  A  PENNY  LOAF. 

Thy  price  one  penny  is  in  time  of  plenty ; 
In  famine  doubled  'tis  from  one  to  twenty; 
Vea,  no  man  knows  what  price  on  thee  to  set 
When  there  is  but  one  penny  loaf  to  get. 

OOMPAMSOX. 
This  loaf's  an  emblem  of  the  word  of  God— 
A  thing  of  low  esteem  before  the  rod 
Of  famine  smites  the  soul  with  fear  of  death; 
But  then  it  is  our  all,  our  life,  our  breath. 


THE  BOY  AND  WATCHMAKER/ 

Boy.  y 

This  watch  my  father  did  on  me  bestow ; 
A  golden  one  it  is,  but  'twill  not  go, 
Unless  it  be  at  an  uncertainty ; 
But  as  good  none  as  one  to  tell  a  lie. 

When  'tis  high  day  my  hand  will  stand  at  nine  ; 
I  think  there's  no  man's  watch  so  bad  as  mine. 
Sometimes  'tis  sullen,  'twill  not  go  at  all, 
And  yet  'twas  never  broke  nor  had  a  fall. 

Watchmaker. 
Your  watch,  tho'  it  be  good,  through  want 

of  skill 
May  fail  to  do  according  to  your  will. 
Sui^pose  the  balance-wheels  and  spring  be  good, 
And  all  things  else,  unless  you  understood 
To  manage  it  as  watches  ought  to  be, 
Your  watch  will  still  be  at  uncertainty. 
Come,  tell  me :  do  you  keep  it  from  the  dust, 
And  wind  it  duly  that  it  may  not  rust? 
Take  heed  (too)  that  you  do  not  strain  the 

spring. 
You  must  be  circumspect  in  ev'ry  thing. 
Or  else  your  watch  will  not  exactly  go ; 
'Twill  stand,  or  run  too  fast,  or  move  too  slow. 

COMPARISON. 

This  boy  resembles  one  that's  turned  from 
sin — 
His  watch  the  curious  work  of  grace  within : 
The  Watchmaker  is  Jesus  Christ  our  Lord ; 
His  counsel,  the  directions  of  his  word. 
Then,  convert,  if  thy  heart  be  out  of  frame, 
Of  this  Watchmaker  learn  to  mend  the  same 
Do  not  lay  ope  thy  heart  to  worldly  dust, 
Nor  let  thy  graces  overgrow  with  rust ; 
Be  oft  renew'd  in  th'  spirit  of  thy  mind, 
Or  else  uncertain  thou  thy  watch  will  find. 


ON  THE  CACKLING  OF  A  HEN. 

The  hen,  so  soon  as  she  an  egg  doth  lay. 
Spreads  the  fame  of  her  doing  what  she  may,"- 
About  the  yard  a  cackling  she  doth  go. 
To  tell  what  'twas  she  at  her  nest  did  do. 

Just  thus  it  is  with  some  professing  men : 
If  they  do  aught  that's  good,  they,  like  our  hec 
Cannot  but  cackle  on't  where'er  they  go. 
And  what  their  right  hand  doth  their  left  musi 
know. 


DIViyE  EMBLEMS  FOR   YOVTIT. 


1013 


UPON  A  SNAIL. 

She  goes  but  softly,  but  «hc  (;«)fth  sure ; 

She  stumbles  not,  ju»  stronprr  creature*  do ; 
Her  journey's  shorter,  no  she  may  endure, 

Better  than  they  which  do  much  farther  go. 

She  makes  no  noise,  but  ntilly  soixeth  on 
The  tlow'r  or  herb  appniutttl  for  her  fixtd ; 

The  which  she  quietly  iloth  feed  u|»on. 

While  othen  range  and  glare,  but  find  no 
good. 

And  tho'  she  doth  but  very  softly  go. 
However  slow  her  pace  bo,  yet  'lis  sure: 

And  certainly  they  that  do  travel  so 
The  prize  which  they  do  aim  at  they  procure. 

Altho'  they  seem  not  much  to  stir  or  go 

Who  thirst  for  Christ,  and  who  from  wrath 
do  rtee. 

Yet  what  they  seek  for,  quickly  they  come  to, 
Tho'  it  doth  seem  the  farthcjtt  off  to  be. 

One  act  of  faith  doth  bring  them  to  that  flow'r 
They  so  long  for,  that  they  may  eat  and  live ; 

Which  to  attain  is  not  in  others'  jmwer, 
Tho'  for  it  a  king's  ransom  they  would  give. 

Then  let  none  faint  nor  Ik*  at  all  dismay'd 
That  life  by  Christ  do  )..-..L     tl,.  v  -)>  .11  M..f 
fail 

To  have  it;  let  them  nothing'  !>••  air.n-i: 
The  herb  and  tlow'r  are  eaten  by  the  snail. 


UPON 


A    SKILFUL    I'LAYKU    ON 
INSTKU.MKNT. 


JIk  tliiit  can  play  well  on  :r 

Will  take  tlic  ear  and  c«i 
With  mirth  or  iUidncAs  when  it  is  inteat; 

And  mu-nic  into  it  a  way  duth  find. 

But  if  one  hears  thnt  hath  therein  no  nkill, 
(As  often  music  liL'lits  <•(  "iirh  o  •h.inci.' 

Of  its  hr:iv.-  tP.T.  -  .; 

And    ihcri'   ar-  .    n 

dance. 


^Vbether  thU  man  of   wrath  or  grace  doth 
prrach, 

So  •kilfully  h*»  hiindW  *v*ry  wortf, 
.\n'i  vrh, 

1  ...nL 

But  sr>mr  then*  Iv  whirh,  %n  %hr  hnit«,  do  \im 
\  >t  advaocv; 

8u«  .'  ;  ,  '.ry ; 

They  weep  not  at  il,  neither  lo  it  daac*. 


AN 


<OMPARI.>W)N. 


r..  hir 

That  dot  il  w 
Applying' 


i'l\v 


Ul    MAN    II Y   NAH  Ut:. 

From  (itKl  he's  «  backslider, 
Of  way*  he  Iovm  the  wider; 

With  nV  '   ■ 

More  \> 

In  sin  he's  a  confidrr, 
A  make-b.nit  :iiiil  di\idpr; 
Blind  reason  is  his  guidrr, 
Tho  devil  is  his  rider. 


UPON  THE  niSOHKniKNT  CHILD. 

CfllLDRES,  when  little,  how  do  they  delight 
us! 

Wl  .      ■"  ■■.-■-.. 

Th. 

And  to  deiight  in  '  ii ; 

Their  parentii' li^-  !-'k. 

At  if  relation  had  them  quite  fomnok. 

They  take  th.         ■      '      ••»-,-•• 

Than  the  ni" 


Thejr  reckon  they  are  nuulrn.  and  that  •• 

\Vh  ■  • ■  -I.   ••!  •  •  ■  >i .,i.'— »  ■*. 

If; 


All  1  . II  to  rob  a  uther. 

Tliry'll  jortle  parrnu  oot  of  place  and  f*>^''^ 
ThrV'll  make  ihrmseN-  •'-  >— '   "    ' 
demur. 


IJ 


1014 


BUNYAN'S  COMPLETE  WOBKS. 


But,  wretch'd  child!  how  canst  thou  thus 

requite 
Thy  aged  parents  for  that  great  delight 
They  took  in  thee  when  thou  as  helpless  lay 
In  tiieir  indulgent  bosoms  day  by  day? 
Thy  motlier,  long  before  she  brought  thee  forth, 
Took  care  thou  shouldst  want  neither  food  nor 

cloth. 
Thy  father  glad  was  at  the  very  heart 
Had  he  to  thee  a  portion  to  impart. 
Comfort  they  promised  themselves  in  thee, 
But  thou,  it  seems,  to  them  a  grief  will  be. 
How  oft,  how  willingly,  brake  they  their  sleep 
If  thou,  their  bantling,  didst  but  wince  or  weep ! 
Their  love  to  thee  was  such  they  could  have 

giv'n, 
That  thou  mightst  live,  all  but  their  part  of 

heav'n. 

But  now,  behold,  how  they  rewarded  are 
For  their  indulgent  love  and  tender  care  ! 
All  is  forgot,  this  love  they  do  despise ; 
They  brought  this  bird  up  to  pick  out  their  eyes. 


UPON  A  SHEET  OF  WHITE  PAPER. 

This  paper's  handled  by  the  sons  of  men 
ioth  with  the  fairest  and  the  foulest  pen. 
"will  also  show  what  is  upon  it  writ, 
!i ether  'tis  wisely  done  or  void  of  wit. 
E;  ih  blot  and  blur  it  also  will  expose 
To  the  next  readers,  be  they  friends  or  foes. 
• 

H  COMPARISON. 

Some  souls  are  like  unto  this  blank  or  sheet, 
fSo'  not  in  whiteness:)  the  next  man  they 
meet, 
rhat  he  will,  a  good  man  or  deluder, 
jave  or  fool,  the  dangerous  intruder 
[write  thereon,  to  cause  that  man  to  err 
:trine  or  in  life,  with  blot  and  blur, 
till  that  soul  conceal  wherein  it  swerves, 
>w  itself  to  each  one  that  observes, 
ing  man  may  know  who  was  the  writer, 
>J  the  hellish  nonsense  the  inditer. 


UPON  THE  FROG. 


The  fidir  by  nature  is  both  damp  and  cold ; 
Her  mou  ■;  i-^  large,  her  belly  much  will  hold; 
She  sits  8<  :,( what  ascending — loves  to  be 
Croaking  Jii  gardens,  tho'  unpleasantly. 


COMPARISON. 

The  hypocrite  is  like  unto  this  frog — 
As  like  as  is  the  puppy  to  the  dog. 
He  is  of  nature  cold,  his  mouth  is  wide 
To  prate  and  at  true  godliness  to  deride ; 
And  the'  the  world  is  that  which  has  his  love 
He  mounts  his  bed  as  if  he  liv'd  above ; 
And  though  he  seeks  in  churches  for  to  croak 
He  neither  loveth  Jesus  nor  his  yoke. 


ON  THE  BARREN  FIG  TREE  IN  GOD'S 
VINEYARD. 

What!  barren  here,  in  this  so  good  a  soil? 
The  sight  of  this  doth  make  God's  heart  recoil 
From  giving  thee  his  blessing,  barren  tree : 
Bear  fruit,  or  else  thine  end  will  cursed  be ! 

Art  thou  not  planted  by  the  water  side? 
Know'st  not  thy  Lord  by  fruit  is  glorified? 
The  sentence  is.  Cut  down  the  barren  tree : 
Bear  fruit,  or  else  thine  end  will  cursed  be ! 

Thou  hast  been  digg'd  about,  and  dunged  too : 
Will  neither  patience  nor  yet  dressing  do? 
The  executioner  is  come,  O  tree ; 
Bear  fruit,  or  else  thine  end  will  cursed  be*! 

He  that  about  thy  roots  takes  pains  to  dig 
Would,  if  on  thee  were  found  but  one  good  fig, 
Preserve  thee  from  the  axe  :  but,  barren  tree, 
Bear  fruit,  or  else  thine  end  will  cursed  be ! 

The  utmost  end  of  patience  is  at  hand ; 
'Tis  much  if  thou  much  longer  here  doth  stand ; 
O  cumber-ground  !  thou  art  a  barren  tree ; 
Bear  fruit,  or  else  thy  end  will  cursed  be ! 

Thy  standing  nor  thy  name  will  help  at  all  ; 
When  fruitful  trees  are  sjjared,  thou  must  fall. 
The  axe  is  laid  unto  thy  roots,  O  tree ! 
Bear  fruit,  or  eke  thine  end  will  cursed  be 


OF  THE  GOING  DOWN  OF  THE  SUN 

What  !  hast  thou  run  thy  race?  art  going 

down  ? 
Why,  as  one  angry,  dost  thou  on  us  frown  ? 
Why  wrap  thy  head  with  clouds  and  hide  thy 

face. 
As  threatening  to  withdraw  from  us  thy  grace  ? 


DIYISE  EMBLEMS  FOR    YOUTH. 


1015 


1  leave  us  not !     When  once  thou  h»d«t  thy 
head 
Our  horizon  with  darknesw  will  he  uprt'od. 
Tell,  who  hath  thee  utV.nded.     Turn  a^ain: 
\!:tf !  too  late;  enlrealun  are  in  vain! 

0)MI".vni80K. 

The  Go«pel  here  hajj  had  a  Mununer'n  day, 
nut  in  its  ttuiishine  we,  like  UmU,  tlid  play, 


Or  elM  (kll  out,  aod  with  «ach  oUirr  wrangle. 
And  did,    itutead    of    work,  nut    much   but 
jangle. 

And  If  our  tun  Mwrnn  angry,  hld«  hU  f«c«. 
Shall   it   go    down,  iihall   night  {mmmm    thb 

place? 
IjhX  not  the  roice  of  night-bird*  im  adlici, 
And  of  our  n)iM|>cnt  iiumut<  - ■•  "■* 


T)IK   KSl>. 


ONF  ^ 

3 


)     ^.. 


1. 


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I 
I 


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K^;!^-'* 


^■•''^^At  t/B»4»y 


i  t'i  -it. 

:;??M°? 

liii^iirmi 


5?8Sffl??1""-' 


